‘Everyone who wants to,can be a Körtti’: how young people negotiate the religious space of a revivalist movement

19th century Protestant revivalist movements have played an important role in Nordic societies at large. In this article, I explore young people’s socio-spatial construction of the Awakening movement, one of the largest traditional yet vibrant revivalist movements under the Evangelical Lutheran Church of Finland. In doing so, I aim to reveal how youths define their collective religious identity in a time when non-institutional and private emphasis on religion prevails. In addition, vague membership, ritual-centred participation, and the significance of the annual gathering raise topical questions regarding belonging. I build my analysis on Henri Lefebvre’s theory of the production of social space. The research data consist of interviews with young people (aged 14–18) and the narratives the young people wrote themselves. These data are complemented with my observations from the movement’s summer gathering. The findings reveal the agency of the young people as ‘inhabitants’ (Lefebvre) of tradition-based religious space.     

Faith Development in the Lives of HIV-Positive Adults

Studies of religious faith consistently document the important role of religion in the lives of adults. Investigations of adult religious faith also suggest that a life crisis can stimulate faith development. However, these earlier studies do not explain how a life-threatening crisis changes adult religious faith. This study examines the impact of an HIV-positive diagnosis on adult religious faith development. Interviews were conducted with 18 HIV-positive men and women under 45 years of age. The researchers found that an HIV-positive diagnosis affects faith development in these ways: the perspective of faith shifts from a religious to a spiritual orientation for which the participants feel a stronger sense of ownership; the concept of God changes from an authoritarian to an empowering figure, and views of the self are transformed to include others.     

Trust,organisational boundaries and gender: Mothers Prayers in Ukraine

This article is focused on the Ukrainian branch of an international prayer network Mothers Prayers and its relations with the hierarchy of the Greek Catholic Church. The argument made here can be located within investigations on the transformations of religion and gender relations under Soviet socialism and the post-Soviet conditions (Buckley 1997; Kormina et al. 2015; Luehrmann 2011; Ngo and Quijada 2015; Wanner 2012). While a gender-focused analysis can undoubtedly help us understand some crucial aspects of this movement’s development, here I put forward a complementary interpretation which stresses the need to understand religious vitality and the role of religion, including religious organisations such as churches, in social and political struggles as an outcome of the Soviet secularisation project. The secularisation politics in the Soviet Union resulted both in the appearance of an ‘ambient faith’ (Engelke 2012; Wanner 2014) in unexpected areas of life and in changes of how people perceive the role of religious organisations in religious and political life. I argue that the praying mothers mobilise their motherhood to challenge the male-dominated hierarchical religious organisation in ways that are implicit and indirect, but nevertheless significant.     

Neither public nor private religion: the Russian Orthodox Church in the public sphere of contemporary Russia

Cross-country comparative studies of religion (e.g. the Religion Monitor) do not cover some important issues regarding the religious situation in Russia. The problem of contemporary Russian religiosity is beyond individual religiosity or religiosity as a spiritual phenomenon. In Russia—one of the countries which experienced Communism as a period of enforced secularization, there are very few people who have had any religious socialization or who have the experience of belonging to the Christian Church or to any religion. The main point of this article is that what is happening with religion in post-Soviet Russia cannot be adequately explained by the concept of ‘public religion’ and the dichotomy of public vs. private religion, due to the practices of private religion manifesting at a very low level among the Russian population, despite the fact that a large number of Russians consider themselves to be Orthodox Christians. However, the representation of the Church in the public sphere has little to do with what concerns Russians who are in some way involved in parishes. As an alternative tool we propose to describe the religiosity of Russians through the methods of network analysis. Results of a content analysis of contemporary Russian and Soviet media, survey data of the Russian population, and data obtained in a network analysis of parishes of the Russian Orthodox Church are used for substantiating this conclusion.     

Faith, Premarital Sex and Relationships: Are Church Messages in Accordance with the Perceived Realities of the Youth? A Qualitative Study in KwaZulu–Natal, South Africa

Since religious messages on life style have a strong impact in South Africa, it is important to assess how they relate to the situation for young people at risk of HIV infection. Nine focus group discussions were conducted with youth (n = 62), aged 13–20 years, from the Roman Catholic Church, the Lutheran Church, and the Assemblies of God. Young people were ambivalent toward sexual contacts since these generally were expected to be part of a relationship even though the church condemns premarital sex. Girls perceived the moral norms to concern them more than the boys for whom sexual needs were more accepted. These moral barriers lead to lack of information about protection and may increase the risk of HIV. The realities young people facing should be a major concern for the faith communities.     

Missional Discipleship

Most communities of the world, and particularly in the continent of Africa, are multi‐faith and multicultural. Christianity is a major religion in the continent that has succeeded in persuading adherents of African traditional religions to switch off from their indigenous belief and switch on to Christian belief. 1 Christianity is not the only religious faith in Africa. It has other sibling monotheistic religions and other religious expressions. Christianity, being a mission‐oriented religious faith, has a mandate to bring about transformation as reflected in its sacred text, the Bible. This article will explore how the transformation is stimulated and sustained. Meanwhile, it is necessary to state that African people were religious people even before the advent of Christianity and Islam. As a result, religion plays a critical role in their public engagements. Nevertheless, what may be investigated further would be whether religion, and Christian faith in particular, influences the people to be good citizens/disciples as they engage in the socio‐political and economic life of the society. The article seeks to use the notion of missional discipleship as a compelling stimulus for inclusive transformation in African societies.     

Transforming churches: the lived religion of religious organizations in a contemporary context

ABSTRACT

This article analyzes patterns of transformation in a specific majority religious institution, the Evangelical Lutheran Church in Denmark (ELCD), through a case study of communicative actions related to new church practices. The argument is that the patterns most often identified in the study of the religion of late-modern individuals, which is an “ever-changing, multifaceted, often messy—even contradictory—amalgam of beliefs and practices” (McGuire 2008, 4), are also relevant when scholars describe changes at the level of religious organizations. Meredith McGuire’s concepts are supplemented with other discussions of the transformation of traditions in a contemporary context. Our research question is: what characterizes the communicative actions concerning the transformation of traditions within the ELCD today? The empirical material consists of communicative actions related to practices associated with Halloween and Valentine’s Day from two distinct contexts: 1) the public debate about the Church in the newspaper The Christian Daily and 2) public announcements in the official online Church calendar. This leads to a discussion of the creative agency of religious institutions as part of the complex pattern of contemporary religion. The article argues in favor of an increased focus on the development of new practices in churches as examples of lived religion at the level of institutional religion.     

“I don't reject the Catholic Church—the Catholic Church rejects me”: How Twenty- and Thirty-somethings in Poland Re-evaluate their Religion

Abstract

Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society.     

Psychotherapy and the Mormon Faith

The Church of Jesus Christ of Latter-day Saints, also known as the Mormon Church, is a Christian faith with a large presence across the globe. Although Mormon doctrine suggests that faith in Jesus allows people to overcome weakness and heal from pain, Mormon people are not immune from experiencing periods of mental and emotional suffering. The deeply held religious beliefs of Mormons can influence the nature of the psychological difficulties a Mormon individual is prone to experiencing, how and when they choose to seek treatment, as well as the types of treatment that may be most beneficial.     

Missions without missionaries: the social dimension of church growth in Muslim Java,Indonesia

We live in a world where religion is not confined to the private sphere and where faith-based acts, from Qur'an burning to terrorist activities, affront not only believers but also non-believers. Indonesia, where moderate Islam has long enjoyed its compatibility with other religions, has recently emerged as a hot spot of Muslim–Christian violence. In order to examine the social face of faith in ‘unfavourable’ circumstances, this article analyses church growth in Muslim Java by addressing the sociological issues related to what makes a church strong. Through an empirical investigation into the Java Christian Church, the article demonstrates that a church manages to establish a firm foothold in a Muslim society by developing the porosity of the religious frontier at the organizational level.     

Religion and Decisions About Marriage,Residence, Occupation,and Children

Using data from the first wave of the Portraits of American Life Study (PALS), we consider the extent to which people report that religious factors influence their decisions about career choice, marriage, residency, and number of children. We find significant positive relationships between the importance of religion or religious faith and the perceived influence of religious factors on one's choice of occupation, decision about whether or whom to marry, decision about where to live, and decision about how many children to have. We also observe significant interactions between the importance of religion or religious faith and religious tradition, but we find no consistent patterns across our decision‐making outcomes. Our preliminary conclusions raise significant questions about the broader relationship between religion, perception, and decision making.     

Therapists' Integration of Religion and Spirituality in Counseling: A Meta‐Analysis

The authors conducted a 26‐study meta‐analysis of 5,759 therapists and their integration of religion and spirituality in counseling. Most therapists consider spirituality relevant to their lives but rarely engage in spiritual practices or participate in organized religion. Marriage and family therapists consider spirituality more relevant and participate In organized religion to a greater degree than therapists from other professions. Across professions, most therapists surveyed (over 80%) rarely discuss spiritual or religious issues in training. In mixed samples of religious and secular therapists, therapists' religious faith was associated with using religious and spiritual techniques in counseling frequently, willingness to discuss religion in therapy, and theoretical orientation.     

FAITH,BELIEF, AND THE COMPATIBILITY OF RELIGION AND SCIENCE

Recent attacks on the compatibility of science and religion by the “militant modern atheists” (Jerry Coyne, Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hitchens) have posed serious challenges for anyone who supports the human importance of religious faith (particularly their identification of “faith” with “believing without evidence”). This article offers a critical analysis of their claims compared with those who do not equate faith with belief. I conclude that (i) the militant modern atheist interpretation of faith undervalues transformative religious experiences, (ii) that more people of faith hold it for this reason than their opponents acknowledge, and (iii) that meaningful dialogue between religion and science is both possible and desirable.     

Changes in Politics and Religiosity Among Students at a Protestant University

College is a setting and time of profound change in the lives of emerging adults. This change can include shifts in identity related to politics and religion. Given widespread attention to the alignment of religious people with conservative politics and less religious people with liberal politics (i.e., the “God Gap”), we ask: do college students who become politically liberal lose their religion in the process? Using longitudinal panel data, this study examines changes in political identity and religiosity among students at a Protestant university. Findings reveal changes in students’ politics align with changes in public and private religious behaviors, certainty in belief, agreement with core tenets of the Christian faith, faith maturity, and closeness to God. Whereas students who become more politically conservative increase their religiosity, the inverse is true for those whose politics become more liberal in college.     

Spiritual Disposition and Understanding Illness

Although Dull and Skokan (1995) proposed a cognitive model of the effect of religion on health, they neglected to clearly identify the multi-dimensional nature of religion as a cognitive schema. The present paper identifies various aspects of spiritual disposition (defined as personality and beliefs) that can play a role in an individual’s adaptation to illness. Specifically, this paper reviews the factors of religious doctrine and affiliation, spiritual beliefs, religious orientation, God locus of control, faith and hope as aspects of a spiritual disposition and explores how they can function as resources and/or negative factors in the process of adjustment to illness. Implications for clinical health care (e.g., pastoral counsellors) are drawn from this review.     

Religion's encouragement and inhibition of psychological maturity

The secure feelings that religious faith instills can help strengthen people against the anxieties experienced in life. They can strengthen people against anxiety in a mature and immature way. When religion makes people feel secure by providing an image of God that magically removes anxiety, rather than that stimulates the strength to make people feel confident enough to manage anxiety, then religion is of the latter type. However, even religion of this type can lead gradually to growth, rather then permanently to immaturity. It can temporarily free people of their anxieties in order to make them feel secure enough to confront the fears and manage the conflicts which, when they were anxious, they were unable to do. A clinical case is provided to demonstrate this process.     

Globalisation,the practice of devotional songs and poems and the linguistic repertoires of young British Muslims

This article provides empirical data from transnational religious contexts which highlight the complexity, fluidity and indexicality of language and religious practices in globalising settings. Through an examination of the role of devotional song and poetry in the Islamic world, and in particular, among young multilingual and multivarietal British Muslims, an attempt is made to show how globalising processes of the present age contribute to, on the one hand, novel forms of language resources and innovative religious practices and, on the other, coexisting traditional approaches to faith and language practices. It also shows how young people deploy their linguistic repertoires and language resources in order to re-construct their religious and linguistic identities. A conclusion is presented that such practices, whilst drawing on old and traditional roots, become transformed when enacted in these newer settings, both linguistically and religiously.     

Uplifting the Family: African American Parents’ Ideas of How to Integrate Religion into Family Health Programming

Religion has been reported as a strong cultural-historical and protective factor in the African American community, particularly for African American youth regarding risky behavior prevention. Despite the historical and scholarly evidence of its utility, the opportunities for using religion and the Black Church in supporting the mental, emotional, and physical health of Black youth have not been fulfilled. Furthermore, partnering with the community to conduct research and program development increases the likelihood of use and success. The purpose of this study was to partner with the community and learn and conceptualize how to integrate or use religion in a family health program. Seven focus groups were conducted with African American parents/guardians regarding how a family health program could use religion to enhance the mental and physical wellbeing of Black families. A community sample of parents and guardians conveyed religious/spiritual values that a program should adopt and teach to participants (particularly parents) and ways that a program could use religion and the Black Church to function and succeed. These values include respect, love, prayer, fellowship/community, physical health, Scripture, faith, and empathy/understanding. Participants further provided specifics regarding how such programming might be implemented and offered real world implications for the development of religious family health planning. Parents/guardians indicated that religious values and methods should be used together to bolster family health, prevent risky behavior in youth, and support community functioning.     

Civic religion in England: Traditions and transformations

As the religious diversity of English towns and cities has grown over the past thirty years due to the establishment in some places of sizeable communities of Hindus, Muslims and Sikhs, as well as other faiths, there have been important changes to local public religion. Traditional civic ceremonies, such as Remembrance Sunday, as well as new forms of civic celebration and commemoration, are now increasingly taking account of the diversity of faiths represented in Britain. This paper examines the consequences of religious diversity for English civic religion by looking at some of the traditions of civic ceremonies in England and at the way in which they have been transformed by the changing religious landscape of towns and cities. The paper also explores some of the dilemmas and questions that have emerged both for the Church of England as well as for the other faith communities when it comes to the design and delivery of civic ceremonies.     

Complex Processes of Religion and Spirituality Among Midwestern LGBTQ Homeless Young Adults

The role of religion and spirituality in young people’s lives is diverse and multifaceted. Little research has examined how religion shapes the experiences of socially marginalized groups, such as lesbian, gay, bisexual, transgender and queer (LGBTQ) homeless young adults. This study illustrates how Midwestern LGBTQ homeless young people interpret the role of religion and spirituality in their lives. Drawing from a sample of 22 LGBTQ homeless young people between the ages of 19 and 26 years, we qualitatively explore how they distinctively frame religion, spirituality and religious identity through an intersectional lens of their life experiences. Our findings demonstrate the complex ways that young adults from multiple marginalized social groups can interpret religion in the unique context of their social environments. Many young people highlighted the positive impact of religion and spirituality in their lives by constructing them as sources of resilience. Other LGBTQ young adults also discussed how religion was often a source of stigma that interacted with participants’ highly vulnerable social environments and backgrounds. Implications for service providers and policy improvements are discussed.