Converting to Continuity: Temporality and Self in Eastern Orthodox Conversion Narratives

Based on interviews with converts to Eastern Orthodox Christianity in the United States, this article documents and analyzes a narrative form in which conversion is described as the progressive discovery of a latent religious self that was part of one's life all along, or what I term a conversion to continuity. These findings contrast markedly with those of most contemporary conversion research, which emphasize the narration of a dramatic temporal break between converts’ past and present religious selves (epitomized by the evangelical “born‐again” genre). I examine how and why temporal continuity was a characteristic feature of these conversion accounts and demonstrate how such narratives helped constitute forms of religious experience and self‐identity that differ in important respects from those documented in previous studies. In light of these findings, I argue for a reconceptualization of continuity and discontinuity within processes of religious identity change as an institutionally anchored figure/ground relationship as opposed to an either/or dichotomy. I also highlight promising avenues for future comparative research on the relationships between time, narrative, and subjectivity across religious and secular contexts.     

Judgments About Fact and Fiction by Children From Religious and Nonreligious Backgrounds

In two studies, 5‐ and 6‐year‐old children were questioned about the status of the protagonist embedded in three different types of stories. In realistic stories that only included ordinary events, all children, irrespective of family background and schooling, claimed that the protagonist was a real person. In religious stories that included ordinarily impossible events brought about by divine intervention, claims about the status of the protagonist varied sharply with exposure to religion. Children who went to church or were enrolled in a parochial school, or both, judged the protagonist in religious stories to be a real person, whereas secular children with no such exposure to religion judged the protagonist in religious stories to be fictional. Children's upbringing was also related to their judgment about the protagonist in fantastical stories that included ordinarily impossible events whether brought about by magic (Study 1) or without reference to magic (Study 2). Secular children were more likely than religious children to judge the protagonist in such fantastical stories to be fictional. The results suggest that exposure to religious ideas has a powerful impact on children's differentiation between reality and fiction, not just for religious stories but also for fantastical stories.     

Predictors and Outcomes of Experiences Deemed Religious: A Longitudinal Investigation

The two studies reported here revised Hunt's (1972) LAM (Literal, Anti-Literal, Mythological) Scale to include a Metaphorical dimension. The first study investigated the relationship between preference for literal versus metaphorical interpretations of religious language and structural levels of religious thinking. As predicted, participants who preferred a literal interpretation of religious statements gave evidence of a low developed structure of religious judgment. The predicted relationship between preference for metaphorical interpretations and style of religious thinking was not found. The second study compared samples of participants scoring highest on the Literal and the Metaphorical subscales. Literal participants scored lower on imaginative thinking and made greater use of religious language in an objectifying manner than did metaphorical participants. The meaning of these data for mature religious thinking is considered.     

Religious Belonging,Religious Agency,and Women's Autonomy in Mozambique

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision‐making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated with different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross‐national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.     

Religious Agency and the Limits of Intersectionality

This article probes the relative absence of religion within discussions of intersectionality, and begins to address this absence by bringing intersectionality studies into conversation with another significant field within feminist theory: the study of religious women's agency. Although feminist literatures on intersectionality and religious women's agency have garnered a great deal of scholarly attention, these two bodies of work have rarely been engaged together. After surveying both fields, I argue that research on religious women's agency not only exposes an ambiguity at the heart of intersectionality between identity and oppression, but also challenges several aspects of intersectionality studies, especially as recent theorists increasingly turn away from identity politics in favor of a structural critique of power. These aspects of intersectionality include its often unsituated critique of power, as well as its reliance on a negatively defined consensus on anti‐oppression.     

Religious Freedom in Transition: Spain

Abstract

After a peaceful and well-conducted transition towards democracy (1975–78), the Spanish Constitution was enacted in December 1978. This article starts with the events which led to the Civil War (1936–39) and studies the relationship between the Spanish state and the Catholic Church throughout Franco's dictatorship. This background is necessary for a proper understanding of the current legal framework on religion, which is the main aim of this article. In the light of the pronouncements of the Spanish Constitutional Court (SCC), I analyse the various paragraphs of Article 16 of the Constitution, especially with regard to the position of individuals and communities. I also deal with the relationship between religious freedom and ideological freedom. I offer a critical judgment on the position of the Catholic Church and the other religious denominations which concluded agreements with the Spanish state in 1992. Finally, I highlight current trends, particularly the difficult relationship between the socialist government and the Catholic Church in the last few years. Although the situation had significantly improved by 2007, there are still occasions on which tension between the two institutions is manifest.     

Perceptions of Religious and Nonreligious Targets: Exploring the Effects of Perceivers' Religious Fundamentalism

While research has shown that religious individuals are perceived as being more moral than the nonreligious, the present studies suggest that these findings are affected by in‐group bias. Participants low and high in religious fundamentalism (RF) were asked to form an impression of a target's moral and social dimensions. The target's religious identity was presented either explicitly (in Studies 1 and 2) or implicitly (Study 3). Participants high in RF consistently rated the religious target more favorably than the nonreligious target on both dimensions. In contrast, LF individuals' morality ratings did not differ as a function of target religiosity across all 3 studies. Our results suggest that future research exploring the religion–morality link must control for perceiver religiosity.     

Parental Divorce,Parental Religious Characteristics,and Religious Outcomes in Adulthood

Parental divorce has been linked to religious outcomes in adulthood. Previous research, however, has not adequately accounted for parental religious characteristics, which may render the association spurious and/or moderate the relationship. Many studies also do not consider subsequent family context, namely, whether one's custodial parent remarries. Using pooled data from three waves of the General Social Survey, we examine the nature of the relationships among parental divorce, subsequent family structure, and religiosity in adulthood. Growing up in a single‐parent family—but not a stepparent family—is positively associated with religious disaffiliation and religious switching and negatively associated with regular religious service attendance. Accounting for parental religious characteristics, however, explains sizable proportions of these relationships. In fact, after accounting for parental religious affiliation and service attendance, growing up with a single parent does not have a significant effect on religious service attendance. Parental religiosity also moderates the relationship between growing up with a single parent and religious service attendance: being raised in a single‐parent home does have a negative effect on religious service attendance among adults who had two religiously involved parents. There is modest evidence of this moderating relationship for other religious outcomes. Implications of these findings are discussed.     

Parental Divorce and the “Switching” of Religious Identity

This article examines the impact of parental divorce on the likelihood that an individual has changed their religious identify. Using data from the National Survey of Family and Households, we use a theoretical framework of family structure and community ties to test the hypothesis that religious mobility is more likely among children of divorce compared to those from intact families. Distinguishing between parental divorce in childhood and parental divorce in adulthood allows us to assess the impact of parental divorce on religious socialization. For individuals raised as either moderate Protestant, conservative Protestant or Catholic, parental divorce increases the likelihood of both switching to another religion and apostasy. The impact of divorce is particularly strong for Catholics and conservative Protestants, who are, in general, less likely to be religious mobile. These findings add religious disaffiliation to the set of likely sequelae of parental divorce. In addition, the results of the study highlight the need to consider the relationship between family structure and religious processes in a community context.     

Religious Zeal and the Uncertain Self

In two studies, personal uncertainty threats caused compensatory religious zeal. In Study 1 an academic uncertainty manipulation heightened conviction for religious beliefs and support for religious warfare. In Study 2 a relationship uncertainty manipulation caused non-Muslim's to derogate Islam. Together, these findings demonstrate that two aspects of religious zeal—conviction for one's own beliefs and derogation of others'—are caused by personal uncertainty.     

Observers' Perceptions of a Counselor's Treatment of a Religious Issue

How a counselor treats a client's religious beliefs may affect perceptions of the counselor. Participants (N =102) of either high or low Christian commitment rated a videotaped excerpt from counseling in which a client's religious belief was either supported, ignored, or challenged. Participants' religious beliefs did not affect participants' ratings of the counselor. Results suggested, however, that most college students expect counselors to support a client's religious beliefs or attend to psychological (rather than religious) beliefs rather than challenge a client's religious beliefs.     

From Cross to Crescent: Religious conversion of Filipina domestic helpers in Hong Kong

This paper analyzes the religious conversion of the migrant Filipina domestic helpers in Hong Kong from Christianity to Islam. Religious conversion is found to result primarily from their romantic involvement or inter-marriage with Pakistani men. Their conversion behavior is analyzed in the light of the socio-political situation of their respective countries and the religious and cultural expectations of their community. Rambo's stage model of conversion is used to understand and explain the conversion processes.     

Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life (n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.     

Religiosity,Gender, and Preferences for Religious Interventions in Counseling: A Preliminary Study

The authors sought to determine whether relationships existed between religiosity, gender, and preferences for a counselor's use of religious interventions in counseling. First, it was hypothesized that students with high religiosity would express stronger preferences for a counselor's use of religious interventions than would students with low religiosity. Second, it was hypothesized that women would express stronger preferences for religious interventions in counseling than would men. Results supported both hypotheses, and the findings may have important implications for counselors working with clients who indicate adherence to religious views or faith.     

Religious disagreements and epistemic rationality

Richard Feldman has argued that in cases of religious disagreement between epistemic peers who have shared all relevant evidence, epistemic rationality requires suspense of judgment. I argue that Feldman’s postulation of completely shared evidence is unrealistic for the kinds of disputes he is considering, since different starting points will typically produce different assessments of what the evidence is and how it should be weighed. Feldman argues that there cannot be equally reasonable starting points, but his extension of the postulate of completely shared evidence to evidence for starting points involves an illicit assimilation of ordinary cases of evidence assessment to cases in which substantial agreement about background assumptions is lacking. I also clarify why even if Feldman were correct about what epistemic norms require, his conclusion would not show that we should actually suspend judgment about religious or anti-religious truth claims.     

Religious Attendance and Happiness: Examining Gaps in the Current Literature—A Research Note

Two major gaps exist in research examining the positive association between religious attendance and happiness. First, scholars have argued that this association may be because of people's perceived relationship with God or the social cohesion one experiences with other parishioners, but scholars have not studied both pathways simultaneously. Using nationally representative cross‐sectional data (General Social Survey), I first examine the influence of one's perceived relationship with God and one's perceived social cohesion within the religious community on happiness. One's perceived relationship with God is more strongly associated with happiness than is social cohesion. Second, scholars overwhelmingly use religious attendance as the independent variable, with happiness as the dependent variable. Using two waves of data from a nationally representative panel study (National Survey of Families and Households), I then examine the relationship between religious attendance and happiness over time, finding that religious attendance has a greater effect on happiness than happiness has on religious attendance.     

Encounters with the Religious Imagination and the Emergence of Creativity

Ervin Laszlo's notion of the interrelationship between evolution and creativity as being intrinsic to universal life processes has been influential to the biological and social sciences. Central to Laszlo's thinking is the notion of convergence in biological and social systems that are posited on creative complexity. In this article, I employ Laszlo's concept of creativity in relation to the human religious imagination. Cross-cultural studies of the religious imagination examine the architecture of human consciousness and ways of knowing. These two areas are interlinked and generate new kinds of knowledge and understanding of the self and the world. In this way, the religious imagination is a means of generating new possibilities of mind and consciousness.     

Religious beliefs and religious delusions: Response to treatment in schizophrenia

It has been suggested that patients with strong religious beliefs or religious delusions have poor outcome from psychiatric treatment. The aim of the investigation was to establish if the patients’ shorter-term response to psychiatric treatment was affected by these factors. A quasi-experimental design was used, in which patients with schizophrenia were assessed soon after admission to hospital. They were categorised as (1) religious or not religious, (2) experiencing religious delusions or not, using reliable criteria. Patients were given their routine treatment and their symptoms were then re-assessed after four weeks. There was no difference in response to treatment between the religious and non-religious patients. There was no difference between patients who had religious delusions and those who had other types of delusions. Though this study does not settle the debate, it suggests that strong religious beliefs or religious delusions do not adversely affect the patient's response to treatment in the shorter term.     

Development and Initial Validation of a Measure of Religious Maturity

Gordon Allport's (1 950) conceptualization of the mature religious sentiment contin- ues to have a tremendous impact on theory and research in the psychology of religion. Unfortunately, there does not appear to be a co~nprehensive and valid measure of reli- gious maturity derived explicitly from Allport's theory. To that end, two studies are reported documenting the develop~nent and initial validation of a new scale to mea- sure religious maturity based on Allport's theorking. Content validity is an often ig- nored but crucial step in the construct validation process. With this concern in mind, the content validity of the new scale was established prior to its use in Study 1. Next, Study 1 investigated the empirical validity of the new scale using a known-groups tnethodology, and subsequent analysis resulted in the develop~nent of arevised scale. Study 2 used a different population of participants as well as a different method of scale validation. The revised scale was used in Study 2, and it was found to be related to various indexes of religious maturity, as well as measures of diverse religious and personality constructs embedded within the theoretical framework of religious matu- rity. Whereas some weaknesses emerged, the evidence to date supports continued re- search with this new measure of religious maturity.