Analogous activities: Tools for thinking comparatively in religious studies courses

This article discusses an experiential teaching method that uses secular activities that are simple, accessible, and analogous to religious practice in order to facilitate comparative religious study. These “analogous activities” – for example, social rituals, stillness, yoga, a social media fast, singing, nonviolent communication, and mindfulness meditation – provide a third point of reference that allows students to pivot between their understanding of religion and those of practitioners and scholars of religion. Experiential learning can be quite successful if deliberately sequenced to allow students to encounter a series of interpretive frameworks and structured with prompts and parameters that encourage reflection and critical analysis of their experience. In my course engaging in analogous activities not only impacted students' understanding of Asian religions, but also led them to question two previous assumptions: first, that religious beliefs were more important than religious practices, which is particularly problematic in regards to Asian religious traditions that place more emphasis on orthopraxy than orthodoxy, and second, that religion was something separate from one's everyday or lived reality.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.     

Religious barriers to world peace

Summary At this stage in history, we are all sophisticated enough to understand and realize that major changes in cultural and religious traditions will not take place with any rapidity. People's traditions become strongly established and precious to them and to their children.The best hope for peace and understanding in our day may lie in the area of truly understanding the differences between religious expressions the world over and then teaching such differences to our children in our religious schools universities, etc., rather than in trying to impose our religious beliefs upon others.It also becomes essential that the leaders of our society be taught these differences so that they, too, can better understand the motivating forces and behavior of other people.Medical schools, schools of diplomacy, business administration schools, etc., would be wise to introduce courses in comparative religion and language differentiation that could help those who will be forging the relationships of tomorrow so as to understand why xx treaty falls through, why one diplomat may feel that he has broken through, whereas on the other side, the feeling is one of total failure or frustration.These problems may not be due in reality to the failure of one person or another, but rather to the ignorance of one facet of mankind toward the beliefs of another facet, and perhaps more important than any other factor in this discussion is the reluctance of one group to attempt to understand another because of the sense of superiority held by one group.Rabbi Abraham O. H. Okamoto D.H.L. Assistant Professor of Religion University of Miami, came to the United States in 1958 to study under an S. H. Scheuer Scholarship at the Hebrew Union College, Jewish Institute of Religion in Cincinnati. He was ordained a Reform rabbi in 1964. His major interest in Hebraic studies is in the field of the ancient versions of the Bible in Aramaic and Syriac.     

Individual Differences in Commitment to Value‐Based Beliefs and the Amplification of Perceived Belief Dissimilarity Effects

The commitment to beliefs (CTB) framework (Maxwell‐Smith & Esses, 2012) proposes that there are individual differences in the extent to which people generally follow beliefs that are a reflection of their values. The current research hypothesized that CTB would amplify the effects of perceived belief dissimilarity or incompatibility, such that individuals higher in CTB would display more pronounced reactions to belief‐relevant groups, events, or individuals seen as incompatible with their value‐based beliefs. We tested our hypothesis in three studies that assessed participants' CTB and their perceptions of belief dissimilarity or incompatibility with regard to other religious groups (Study 1), political parties during a national election (Study 2), and their romantic partner (Study 3). CTB amplified the effects of perceived belief dissimilarity or incompatibility on people's biases toward other religious groups, voting intentions and behavior in a national election, and their evaluative and behavioral responses toward their romantic partner. These results collectively suggest that perceptions of belief dissimilarity or incompatibility are particularly important cues for individuals with higher levels of CTB as they encounter other people or events that are relevant to their beliefs.     

Judgments of Meaning in Life,Religious Beliefs,and the Experience of Cognitive (Dis)Fluency

The primary aim of the current studies was to test whether religiousness interacted with self‐reported levels of meaning in life (MIL) to predict the ease or difficulty in judging one's MIL, the search for meaning itself, and religious doubt. Undergraduate students in Study 1 (N = 111) and adult participants recruited online in Study 2 (N = 206) completed measures of religious beliefs, MIL, cognitive fluency related to MIL, and related variables. Study 3 merged these data sets. In Study 4 (N = 255), online participants completed measures of religious beliefs, cognitive fluency related to religious beliefs, and MIL. Studies 1 and 2 showed that highly religious people with lower MIL reported greater difficulty making their MIL judgments than other people. Study 3 showed that they were also more likely to search for MIL and that disfluency mediated this effect. Study 4 demonstrated that they also reported more difficult judgments of religious beliefs and more religious doubts than their religious peers with high MIL. The current studies demonstrate that the experience of ease or difficulty associated with MIL judgments represents an important yet largely unexamined aspect of MIL. Our findings have implications for understanding the cognitive mechanisms underlying responses to meaning threats.     

The Influence of Masculinity and Femininity in Different Advertising Processing Contexts: An Accessibility Perspective

The accessibility of self-rated masculinity and femininity is proposed to vary as a function of individual differences, product types, and affective states. In turn, enhanced accessibility of masculinity or femininity should increase the influence of masculine or feminine ad-self congruency on advertisement evaluations. Results of two experiments showed that, for individuals whose masculinity or femininity was chronically accessible, congruency between ad portrayals and self-ratings on these dimensions predicted more positive attitudes toward the advertisement. Moreover, product types and affective states altered the degree of influence that masculine or feminine ad-self congruency exerted on advertisement evaluations. Finally, individuals high in masculinity were found to rely more on product function beliefs when evaluating advertised brands.     

Religious Believers Do Not Distinguish Good from Poor Reasons for God’s Existence

Can people discriminate good from bad reasons for their beliefs about God? Research shows that religious believers favor intuitive processing, suggesting they may be less discriminating than nonbelievers. Indeed, in Experiment 1 and a replication, people listed 15 reasons for their beliefs about God, then evaluated the quality of either their first 3 reasons (presumably their best) or their last 3 (their worst); in both experiments, nonbelievers rated their good reasons as better than their bad reasons, whereas believers rated the 2 types of reasons equally. Experiments 2 and 3 revealed that this difference was limited to beliefs about God and was specific to believers’ own beliefs about God: Both believers and nonbelievers discriminated reasons for other people’s beliefs, as long as the reasons were congruent with their own. Whether cognitively or motivationally driven, our findings help explain why religious beliefs, in particular, are often immune to logical argument.     

Reality monitoring and metacognitive beliefs related to cognitive confidence in obsessive-compulsive disorder

The present study investigated general reality monitoring ability, and selective reality monitoring ability for anxiety relevant actions in a group of individuals with obsessive-compulsive disorder (OCD) and a group of non-anxious controls. In addition, reality monitoring confidence was assessed, as well as specific meta-cognitive beliefs related to cognitive confidence (by means of the Meta-Cognitions Questionnaire (MCQ)). No differences were found between both groups in actual reality monitoring ability. Unlike previous studies, the reality monitoring task included actions that were related to the individual concerns of the OCD patients and were ideographically selected. Nevertheless, no differential reality monitoring effect was observed for the anxiety relevant stimuli. Data from the MCQ, however, revealed that OCD patients had less overall confidence in their memory for actions and their reality monitoring ability. Analysis of the confidence ratings of the reality monitoring task showed that this reduced confidence was restricted to the neutral actions. No differences were observed for patients that reported low or high frequencies of checking behaviour. The whole of these data do not support memory deficit models of OCD, but are in line with recent emphasis on the importance of memory confidence and other meta-cognitive beliefs in OCD.     

It Takes Two: The Interplay of Individual and Group Theology on Social Embeddedness

Prior research argues that religious homophily in social networks is a product of overlapping interests and activities unintentionally leading to relationships or the intentional seeking of relationships with people of similar religious beliefs. This article advances research on religious homophily by including the role that exclusive theological beliefs play in explaining religious homophily among friends. We lay out three propositions for individual-, congregational-, and cross-level effects on the relationship between exclusive theology and embeddedness within one's congregation. Using multilevel models and data from the U.S. Congregational Life Survey (USCLS), we find support for our three propositions. We discuss our findings in terms of how exclusive theologies may contribute to bonding forms of social capital, but limit exposure to diverse social perspectives and bridging forms of social capital.     

Nonfirmands: Danish youth who choose not to have a Lutheran confirmation

Most Danish youth participate in the traditional Lutheran ritual of confirmation. However, a growing minority does not. Based on survey data collected in 2011 from over 600 Danish pupils, this study examines the ways in which Danish ‘nonfirmands’ are different from their peers who participate in confirmation in relation to religious background, personal religious beliefs, intellectual engagement, and demographic factors. We further explore key motivations for ‘nonfirmation’ expressed by the nonfirmands in the sample. Broadly speaking, our findings highlight secular socialization and individual beliefs about God as key elements in understanding the nonfirmand and his or her reasons for opting out of confirmation. We expect confirmations to continue to decline in popularity as nonfirmation gains social acceptance, as nonfirmands raise their own children, and as Denmark becomes increasingly secular.     

Ageing and Death: A Buddhist-Christian Conceptual Framework for Spirituality in Later Life

SUMMARY

This study tested the roles of age, religious beliefs and organizational religiosity in the prediction of depressive symptoms and positive affect. Data provided by 129 younger and older adults were used to test a path model in which both direct and indirect effects of age and beliefs on well being were hypothesized. Both age and religious beliefs were positively and significantly associated with organizational religiosity. Individuals who reported more frequent participation in organizational religiosity reported fewer depressive symptoms and higher positive affect. Neither age nor religious beliefs, however, exerted direct effects on the outcomes. Results of the current investigation suggest that a better understanding of the content and function of religious beliefs may add to our understanding of well being and aging. Moreover, we advocate the further investigation of religiosity and positive emotional experiences.     

Aging and Religious Participation in Late Life

The aim of the study is to evaluate the relationship between two dimensions of religiosity and the process of aging. Secondary analysis of longitudinal data from the Florida Retirement Study was used to assess the trajectories of religious development over time. We analyzed data from six interview waves with 1,000 older adults aged 72 or over. A baseline model of growth processes only indicated significant variation and mean decline in religious attendance, but no significant variation nor mean change in religious beliefs over time. A final model including a set of 17 covariates was estimated, and the model fit statistics indicated very good fit for this latent growth curve model. The decline in mean religious attendance across time did not accompany a mean increase in religious beliefs as expected. There were numerous individual differences in the trajectory of decline for religious attendance, as well as in the initial levels of attendance and religious beliefs.     

Development of beliefs about storybook reality

The goal of this research was to assess children's beliefs about the reality status of storybook characters and events. In Experiment 1, 156 preschool age children heard realistic, fantastical, or religious stories, and their understanding of the reality status of the characters and events in the stories was assessed. Results revealed that 3-year-olds were more likely to judge characters as real than were 4- and 5-year-olds, but most children judged all characters as not real for all story types. Children of all ages who heard realistic stories made more claims that the events in the stories could happen in real life than did children who heard fantastical stories. Five-year-olds made significantly more claims that events in religious stories could happen in real life than did younger children. In Experiment 2, 136 4- and 5-year-olds heard similar stories. Results replicated those from Experiment 1, and also indicated a growing awareness of the basic nature of realistic fiction.     

Why did this happen to me? Religious believers’ and non-believers’ teleological reasoning about life events

People often believe that significant life events happen for a reason. In three studies, we examined evidence for the view that teleological beliefs reflect a general cognitive bias to view the world in terms of agency, purpose, and design. Consistent with this hypothesis, we found that individual differences in mentalizing ability predicted both the tendency to believe in fate (Study 1) and to infer purposeful causes of one’s own life events (Study 2). In addition, people’s perception of purpose in life events was correlated with their teleological beliefs about nature, but this relationship was driven primarily by individuals’ explicit religious and paranormal beliefs (Study 3). Across all three studies, we found that while people who believe in God hold stronger teleological beliefs than those who do not, there is nonetheless evidence of teleological beliefs among non-believers, confirming that the perception of purpose in life events does not rely on theistic belief. These findings suggest that the tendency to perceive design and purpose in life events—while moderated by theistic belief—is not solely a consequence of culturally transmitted religious ideas. Rather, this teleological bias has its roots in certain more general social propensities.     

Always on My Mind: Exploring How Frequent,Recent, and Vivid Television Portrayals Are Used in the Formation of Social Reality Judgments

Prior research has found consistent support for the heuristic processing model of cultivation effects, which argues that cultivation effects can be explained by the availability heuristic. The present study represents an experimental test of the heuristic processing model and tests the impact of frequency, recency, and vividness on construct accessibility and social reality beliefs. 213 students participated in a 2 × 2 × 2 prolonged exposure experimental design varying the frequency of exposure to violent television programs, the level of vividness in the programs, and recency of exposure. Dependent measures were accessibility and social reality beliefs. Results showed that reaction times were largely unresponsive to the independent variables. Although there were no main effects for frequency on social reality beliefs, there was a significant interaction between frequency and vividness on beliefs: People watching vivid violent media gave higher estimates of the prevalence of crime and police immorality in the real world in the 3× viewing condition than those in the 1× viewing condition. In concluding, it is argued that this study has important implications for the heuristic processing model, cultivation theory, and research into vividness effects.     

Why Are Protestants More Prosocial Than Catholics? A Comparative Study Among Orthodox Dutch Believers

The present study sheds light on the contentious relation between religions and prosociality by comparing self-reported altruistic and prosocial behavior among a group of Catholic and Protestant believers. We found that denomination was strongly related to strength of religious beliefs, afterlife beliefs, free-will beliefs, and self-reported prosocial behavior. Denominational differences between Catholics and Protestants in self-reported prosociality were mediated by a stronger endorsement of religious beliefs and belief in predestination but were not related to motivational measures of self-esteem. We also found that the perceived prosociality (i.e., the extent to which others were perceived as being prosocial) was higher for one’s religious ingroup than one’s outgroup, and this effect was stronger for Catholics than Protestants. These novel findings provide an integrated perspective on how religious denominations shape prosocial attitudes and behavior.     

Unique contributions of religious and science beliefs on meaning systems in a nationally representative American sample

Individuals often hold beliefs in religion and in science, but how they mutually function is not well-understood. We examined these conjoint influences by examining their relative contributions to individuals' global meaning systems. We also examined whether subgroups of participants could be identified in terms of relative influence of religious or science beliefs on their meaning systems. A nationally representative sample of 300 American adults completed online surveys. Results suggested that science beliefs and religion beliefs comprise separate but only modestly negatively correlated dimensions. Both contributed similarly to the explanation of world assumptions, but only religious beliefs generally predicted goals, values and sense of meaning in life. Latent profile analysis produced a three-profile solution: one profile of moderate science and religious beliefs represented half the sample while the remainder split evenly between predominantly religious and predominantly science beliefs. In general, across most aspects of global meaning, the religious beliefs group was higher than the science beliefs and moderate beliefs in both groups. Results of this first systematic investigation of the separate effects of beliefs in religion and in science on meaning systems suggest that the balance of these beliefs is a potentially important individual difference warranting further investigation and elaboration.