Impact of religious affiliation and religiosity on forgiveness

The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretation, prayer and religious service attendance were used to measure religiosity. Four hundred and seventy‐five Christian, Muslim, Jewish and secular individuals participated and completed an internet‐based questionnaire. This study found religiosity positively correlated with forgiveness. Religious groups reported significantly higher attitudinal and projective forgiveness than the secular group. Among religious groups, religiosity was a stronger determinant of forgiveness than the specific religion an individual was affiliated with. These findings suggested that faith is the strongest religiosity predictor of forgiveness.     

Trust in God and psychological distress: exploring variations by religious affiliation

Trust in God has been widely identified as a central aspect of religious life, yet relatively few studies have examined whether trust in God is associated with better mental health. This study has two goals. The first is to see if Conservative Christians have greater trust in God than moderate or liberal Christians. The second goal is to see if trusting in God is associated with lower levels of death anxiety, fewer depressed affect symptoms, and fewer somatic symptoms among Conservative Christians than moderate or liberal Christians. The data come from a nationwide survey of middle-aged and older adults (N?=?1535). The findings reveal that, compared to moderate or liberal Christians, trust in God is associated with lower levels of death anxiety as well as fewer symptoms of a depressed affect and lower somatic symptom scores among Conservative Christians.     

Young children enforce social norms selectively depending on the violator's group affiliation

To become cooperative members of their cultural groups, developing children must follow their group's social norms. But young children are not just blind norm followers, they are also active norm enforcers, for example, protesting and correcting when someone plays a conventional game the "wrong" way. In two studies, we asked whether young children enforce social norms on all people equally, or only on ingroup members who presumably know and respect the norm. We looked at both moral norms involving harm and conventional game norms involving rule violations. Three-year-old children actively protested violation of moral norms equally for ingroup and outgroup individuals, but they enforced conventional game norms for ingroup members only. Despite their ingroup favoritism, young children nevertheless hold ingroup members to standards whose violation they tolerate from outsiders.     

Measuring religious affiliation in Great Britain: the 2011 census in historical and methodological context

Abstract

The British religious census of 2011 is located in its broader historical and methodological context. The principal developments in the measurement of religious affiliation (proxy-assigned or self-assigned) in Britain are traced from the Reformation to the present day, charting the relative contribution of the Churches, the State and empirical social science. The key statistics which have emerged from their respective efforts are summarised, with nominal religious affiliation universal until the time of the French Revolution and preponderant until as late as the 1980s. For recent decades, when the profession of faith has been rejected by large numbers of Britons, particular attention is paid to the variant results from different question-wording. Depending upon what is asked, the proportion of the population currently making sense of their lives without asserting a confessional religious identity ranges from one-quarter to one-half. The difficulties of trying to construct a religious barometer through a single, unitary indicator are thus illuminated.     

Female religious leadership in Switzerland: norms,power, and money

Women’s access to positions of leadership in religions is a highly contested issue in Western societies, both inside religions themselves and in societal discussions of religion. Reliable data on actual female leadership are, however, scarce, especially in European countries and regarding minority religions. This article describes and explains statistically the normative openness of congregations to female leadership as well as the actual existence, position, and financial remuneration of female leaders across the whole range of religious traditions in Switzerland. The study is based on data from the representative National Congregations Study of 2008/2009. Our results show that, despite considerable normative openness, female spiritual and administrative leadership remains scarce in most religious traditions. The highest percentage of female spiritual leaders can be found in the milieu of alternative spirituality, followed by the Reformed congregations. A generally high percentage of female leadership can be found on administrative boards. It is only leadership positions in certain Christian traditions (Reformed, Catholic, Evangelical-classical) that are normally remunerated for women; many other traditions do not have female leadership or, as in the case of the milieu of alternative spirituality, such leadership positions are not remunerated.     

The impact of sex-role and religious attitudes upon forced marital intercourse norms

A mail survey of Texas residents indicated that norms against forced marital intercourse (FMI) were negatively associated with traditional sex-role attitudes and Judeo-Christian religiosity, but not related to identification with conservative religious denominations. Traditional sex-role attitudes were positively associated with both religious variables. These relationships support literature claiming that the perceived severity of FMI has been mitigated by a traditional patriarchal society and ideology and also support, to a lesser extent, literature suggesting that this patriarchy has been furthered by Judeo-Christian religions.     

Right-wing authoritarianism,political affiliation,religiosity, and their relation to psychological androgyny

The authoritarian personality is characterized by a traditional attitude towards gender roles that reflects its conservative ideology [T. W. Adorno, E. Frenkel-Brunswik, D. J. Levinson, and R. N. Sanford (1950) The Authoritarian Personality, New York: Norton]. The present study investigated the relationship between S. L. Bem's [(1974) sex roles The Measurement of Psychological Androgyny, Journal of Consulting and Clinical Psychology, Vol. 42, pp. 155–162], on the one hand, and right-wing authoritarianism [RWA; B. Altemeyer (1988) Enemies of Freedom: Understanding Right-Wing Authoritarianism, San Francisco], political affiliation, and religiosity level, on the other. Subjects were 365 Jewish undergraduate students (227 women and 138 men) at a number of universities; 81 were second generation Israelis, 90 were children of Ashkenazic parents, 75 were children of Sephardic parents, and 113 were children of parents from mixed background. They completed Altemeyer's RWA scale and a shortened version of Bem's Sex Role Inventory. Political affiliation and religiosity level (variables strongly linked to the authoritarian personality theory) were also measured. Among women, the RWA mean score of the cross-sex typed subjects was significantly lower than that of the sex-typed and the undifferentiated subjects, and most of the cross-sex typed women supported the political left and defined themselves as secular, while among men, no statistically significant RWA, political affiliation, and religiosity differences were found between Bem's four personality types. These results highlight gender differences in the relationships between authoritarian personality and gender-role identification. While it seems that cross-sex-typed women tend to rebel against the status quo, the question of why similar patterns do not appear among men still remains open to speculation.     

从天人关系看墨子的宗教思想及其特质

墨子是我国先秦时期著名的思想家.他始创的墨家学派和儒家被并称为"当世之显学",可见当时其影响之深远.为了阐明自己的思想,他提出了一系列主张.研究者们从多个角度对这些主张进行了分析,但对"天志"、"明鬼"、"非命"这三个观点从天人关系的角度分析墨子宗教思想的还很少,而且在他们的分析中还认为"非命"与"天志"的观点相对立,从而得出墨子的宗教思想具有矛盾性的结论.笔者以为这一结论还有值得探讨的地方,因此想就这一问题谈一谈自己的见解.     

Emotional expressiveness during worship services and life satisfaction: assessing the influence of race and religious affiliation

The purpose of this study is to see if an emotional expressive worship style is associated with life satisfaction. Our study model contains the following core relationships: (1) blacks are more likely than whites to worship in conservative Protestant congregations; (2) members of conservative congregations and blacks will attend church services more often; (3) blacks and conservative Protestants are more likely than either whites or members of other congregations to openly express their emotions during worship services; (4) individuals who express their emotions during church services will be more likely say they worship in a highly cohesive congregation; (5) people who worship in highly cohesive congregations will generalise this sense of connectedness to people outside their place of worship; and (6) those who feel closely connected with all people will experience a greater sense of life satisfaction. Finding from a nationwide survey provide support for each of these relationships.     

Exposure to violence and neighborhood affiliation among inner-city youth.

Examined the prediction of exposure to violence by neighborhood affiliation in a sample of 167 inner-city adolescents (107 girls, 60 boys) age 14 to 19 years. Measures of exposure to violence, emotional and behavioral problems, and demographic information as well as a new neighborhood affiliation measure developed specifically for adolescents were administered. Adolescents reported fairly high rates of exposure to violence, supporting other recent research. Boys reported experiencing and witnessing significantly more violence than girls. In multiple regression analyses, higher neighborhood affiliation predicted greater exposure to violence at a trend level (p = .06), even when age, sex, length of residence in one's neighborhood, and concurrent emotional and behavioral problems were controlled. These findings suggest that greater affiliation or attachment to one's neighborhood may be an important risk factor for inner-city youth that should be investigated in larger samples.     

Understanding biological and social influences on religious affiliation, attitudes, and behaviors: a behavior genetic perspective

Although the transmission of religiousness has been assumed to be purely cultural, behavior genetic studies have demonstrated that genetic factors play a role in the individual differences in some religious traits. This article reviews the extant behavior genetic literature and presents new analyses from the "Virginia 30,000" on the causes of variation in religious affiliation, attitudes, and practices, and relates these to personality as construed by Eysenck. Results indicate that religious affiliation is primarily a culturally transmitted phenomenon, whereas religious attitudes and practices are moderately influenced by genetic factors. Further, Eysenck's personality traits do not mediate genetic influences on religiousness, but significant negative genetic correlations are found between church attendance and liberal sexual attitudes. Implications and possibilities for future studies are discussed.     

Gender differences in affiliation and instrumentality across adulthood.

This secondary data analysis tests the hypothesis that gender differences decline across adulthood. Six measures tapping 3 dimensions of affiliation and instrumentality were selected from the cross-sectional sample surveys of The Quality of American Life (1971) and Americans View Their Mental Health (1976). In both studies, approximately 2,200 adults who had been selected from probability samples of households in the continental United States were interviewed. For each measure, the variance explained by age, sex, and Age x Sex interaction terms was compared with the variance explained by age and sex alone. The addition of the interaction terms does not significantly increase the R2 for any of the measures, arguing against a late-life convergence of men's and women's orientations. Although the release from active parenting has been proposed as a basis for declining gender differentiation, limiting the analyses to respondents with children does not change this conclusion.     

Authoritarianism and religious identification: Response to threats on religious beliefs

The present study illustrates the impact of threat and authoritarianism on individuals and their respective belief systems within a Christian framework. Participants completed Altemeyer's Right-Wing Authoritarianism (RWA) Scale, the Religious Fundamentalism Scale, the Questions and Doubts about Religion Scale, and the Behavioral and Faith Scale. Participants also read a threat- or non-threat-inducing article concerning the crisis of the Catholic Church. Results showed that individuals with high RWA scores demonstrated a greater support for religious fundamentalist ideals, reported less doubts regarding their religious beliefs, and identified more strongly with their religion than did those with low RWA scores. Furthermore, participants who were exposed to threat, regardless of individual level of authoritarianism, scored higher on a measure of religious fundamentalist ideals and identified more strongly with their respective religions than those who were not exposed to a threat. Most importantly, individuals high in authoritarianism who were exposed to threat demonstrated greater support for religious fundamentalist ideals, reported fewer doubts, and more strongly identified with their religion than those individuals with high levels of authoritarianism who were in the non-threatening article condition.