Reading the Bible in America: The Moral and Political Attitude Effect

The Bible is an important text in American history, but research analyzing the social consequences of reading the Bible is very limited. Research focusing on religious practices or religiosity with Bible reading as part of a scale shows a tendency towards conservatism and traditionalism, as do more literalist views of the Bible. In the present study, biblical literalism is treated as a powerful context guiding one’s reading. The focus here is a quantitative view of Bible reading, deploying two ‘conservative’ and two ‘liberal’ moral/political scales and two competing views for how Bible reading may function. Results indicate that Bible reading is positively related to both of the liberal scales as well as the conservative scales for non-literalists, but not for those with literalist Bible views. The findings begin to show the importance of independent Bible reading, how it may function differently for literalists and non-literalists, and highlights the degree to which literalism and Bible reading are different constructs.     

Bible Beliefs,Conservative Religious Identity,and Same‐Sex Marriage Support: Examining Main and Moderating Effects

Research finds that Americans who espouse theologically conservative beliefs about the Bible generally oppose same‐sex marriage. Studies exploring this link, however, have been limited in that their operationalization of fundamentalist belief has been problematically conceptualized and they have potentially confounded the effect of conservative religious identity. The current study asks: (1) How do distinct beliefs about the nature and authority of the Bible influence same‐sex marriage support? (2) Do these beliefs influence same‐sex marriage support independently of conservative religious identity? (3) To what extent do Bible beliefs and conservative religious identity moderate one another's effects? And (4) to what extent are these factors moderated by religious tradition and frequency of Bible reading? Analyses of 2006 Portraits of American Life Study data reveal that while identifying as religiously conservative is the strongest predictor of opposition to same‐sex marriage, believing in inerrancy and creationism remain strong predictors in full models. I also find moderating effects between belief in creationism, inerrancy, inspiration; religious‐conservative identity; and religious tradition. Findings clarify how theological beliefs and religious identity shape support for same‐sex marriage across religious traditions.     

Abuse and religious experience: A study of religiously committed evangelical adults

Two hypotheses were tested: (1) in a sample of religiously-committed evangelical adults, past experience of abuse is related to more frequent (a) religious behaviour such as prayer, church attendance and Bible reading, and (b) religious experiences, such as religious visions, healings and speaking in tongues; (2) abuse is also associated with evidence of alienation from God, as noted in more frequent reports of God as distant and more frequent religious doubting. Survey data from 3424 adults attending one of four new evangelical movement churches were analysed. Controlling for socio-economic and religious socialization variables, a series of regression equations were calculated looking at the relationship between the experience of abuse and the dependent variables of three factor scores representing conventional religious behaviour, transcendent religious experience and feelings of distance from God. Self-report of the frequency of abuse was positively associated with frequency of reported transcendent religious experiences and with feelings of distance from God. A significant relationship between abuse and more conventional religious behaviour was not found. The findings provide mixed support for the idea that abuse results in ambivalent responses toward religion and God in religiously committed adults. The lack of relationship between abuse and conventional religious behaviours is somewhat inconsistent with prior results, and likely represents a ceiling effect. The positive correlation with transcendent religious experiences and distance from God are consistent with prior studies, but may suggest alternative explanations.     

Religiosity and Religious Participation in the Later Years:

This paper provides a brief overview of the relevant literature dealing w~thre ligiosity in the later years. In this study, reli iosity is reflected by participation in various religious activities suck as prayer, church membership/attendance, Bible and religious reading. Social erontolo ists have observed that individuals become more invoP ved .In re figiou s activities (is., increased religiosity) as they age. In a later section, this paper examines the si nifi cance of religous participation and the spir~tuanl eeds of the el&rlyI However, there is a paucity of literature dealing with the spiritual needs of the elderly and other related areas of interest, such as church attendance and religious beliefs. Issues dealin with religiosity and the spiritual needs of the elderly are examinefin the present study and remain unresolved.     

Student Learning Outcomes for Biblical Studies in the Liberal Arts

What is the role of biblical studies in a liberal arts curriculum? At the 2009 North American Society of Biblical Literature conference, a panel of seven Bible scholars provided brief analyses and arguments about the appropriate goals of teaching biblical studies in undergraduate contexts in this historical moment. They consider and critique the notion of specific Student Learning Outcomes or Objectives (SLOs) for courses about the Bible. In the process they address questions such as: what is the relative importance of “coverage” (biblical literacy, disciplinary knowledge and methods, and the historical creation of the biblical texts) versus modern and historical reception and uses of these texts? In their contributions, the authors analyze ways that a biblical studies course can develop the critical reading and writing skills that are the hallmark of undergraduate education. Some authors find these skills furthered by not bracketing from study the normative truth claims in the texts and instead strategically and critically encouraging the identity work and religious seeking associated with religious uses of these texts. Others call attention to the institutional and classroom power dynamics which inform and are constituted by the current student learning outcomes movement.     

A Religious Experience: A Psychological Interpretation of Kevin Kelly’s Conversion to Christianity

This paper, presented at the Group for New Directions in Pastoral Theology meeting in October 2012, uses the work of Sigmund Freud and Donald Capps to interpret a religious experience. The religious experience—a narrative about being born again—is recounted from the first story on the first episode of the radio program This American Life, which focuses on the religious conversion of Kevin Kelly, founder of Wired magazine. Using Freud’s “A Religious Experience” as a model for interpretation, I employ psychoanalytic ideas (such as the castration complex) to provide an initial reading of the experience, and I then use Capps’s work on male melancholia and on life cycle theory to further the interpretation. I argue that this young man’s religious experience is reflective of what Capps calls “the religion of honor” and “the religion of hope”; that the timing of his religious experience can be understood by means of life cycle theory; and that, theologically speaking, his experience can be understood using the language of the spirit and the soul.     

THE EVOLUTIONARY BASIS OF RELIGIOUS ETHICS

Abstract. I propose that religious ethical traditions can be understood as cultural expressions of underlying evolutionary processes. I begin with a discussion of evolutionary theories of morality, specifically kin selection and reciprocal altruism, and then discuss some recent work on the evolution of religion, setting out those features of religion that prepare it to take on a moral function in society. Having established the theoretical framework for the thesis, I turn to a close reading of early Jewish and Christian ethical teachings, as found in the Bible, in order to set out preliminary support for the proposal. My goal is to argue for the plausibility of the thesis and to indicate how, if correct, it provides new insight into Judeo‐Christian moral traditions and into the phenomenon of religious violence. Such an approach to religious ethics has important metaethical implications. In the last section I consider issues such as the foundation of ethics and the possibilities and limitations of a secular ethics.     

Design and the digital Bible: persuasive technology and religious reading

This article analyses two ‘digital Bibles’, products that allow the user to engage with the Bible through the screen and speakers of his/her mobile phone, tablet or computer. Both products, ‘YouVersion’ and ‘GloBible’, have been created by Evangelical Christian companies. I argue that both are designed to train the user in traditional Evangelical Christian understandings of the work of reading. Digital media offer new opportunities to guide and influence the user, and this article applies the concepts of ‘persuasive technologies’ and ‘procedural rhetoric’ to analyse the design intentions of the two digital Bibles. This approach helps us to appreciate the significance of the material form of a sacred text as a vehicle for religious socialisation and raises important questions about the potential for digital media to re-shape traditional relationships of power in Evangelical Christian communities.     

The Relative Influence of Youth and Adult Experiences on Personal Spirituality and Church Involvement

We surveyed 206 young adults who had grown up in middle-class churches in three denominations—Baptist, Catholic, and Methodist—who were first studied at age 16 in 1976. The goal was to assess the relative strength of youth and adult influences on their personal religious and institutional church involvement at age 38. The determinants of these two outcomes at 38 varied widely. For personal spirituality such as private prayer, attending Bible classes, and reading religious material, we found strong youth and adult determinants such as the denomination of one's youth, church youth group participation, having an experience since high school that changed their feelings about the church, and attending church with one's spouse. For church involvement, however, all but one of the determinants occurred after age 16, mainly the experiences of being inactive in church after high school, switching denominations, having children, and going to church with one's spouse. Social learning theory was the best theory for explaining these findings.     

Is the Bible Becoming a Closed Book? British Opinion Poll Evidence

Opinion poll data from 123 national sample surveys of the adult general population and 35 national and local sample surveys of adult religious populations are used to study changes in the status and influence of the Bible in Britain since the Second World War. The principal measures of ‘Bible-centricism’ comprise Bible ownership, readership, knowledge, literalism, beliefs, and attitudes. The analysis proceeds both at top-line level and by breaks for gender, age, social class, religious denomination, and churchgoing. Twelve broad conclusions are drawn, with declining allegiance to the Bible visible on various fronts, even among regular churchgoers. In an everyday sense, one interpretation could be that Christianity is becoming de-coupled from the holy book on which it is founded. This process, mirroring declines in other religious indicators, is attributed to the waning influence of three principal agencies of religious socialisation (church/Sunday school, state school, parents) which formerly underpinned the Bible’s role in faith and society.     

A Book for None? Teaching Biblical Studies to Millennial Nones

The millennial generation is distinctive for several reasons, not the least is its growing religious disaffiliation. Given a growing disinterest in religion in general and the Bible in particular especially among the fast growing group of millennial “nones” how can biblical studies classes still be seen as appealing and relevant? This article seeks to answer this question by examining the identity and concomitant values of millennials. As a result of this analysis I argue that while the Bible as inherent authority may be quickly losing its appeal, the Bible as an example of human creativity, group reflection, political rhetoric, and social discourse makes the study of the Bible particularly relevant for millennials contemplating careers in the global marketplace even if the importance of the Bible itself is waning for this generation. I show how in my introductory New Testament class I attempt to implement these ideas.     

Relationship Between Private Religious Activity and Physical Functioning in Older Adults

This study sought to further understand the relationship between physical functioning and use of private religious activity in older adults. Subjects were age 65 or older from urban and rural counties in North Carolina who participated in the Duke University Established Populations for Epidemiologic Studies of the Elderly (Duke/EPESE). A total of 3,851 subjects responded to a question that inquired about their use of prayer, meditation, or Bible reading in 1986. Their response was correlated to number of impairments in activities of daily living (ADLs) (n = 3,791). Subjects who indicated use of private religious activity either dailyor neverhad the greatest number of impairments. Those who prayed or meditated one time per weekhad the least number of impairments. This cross-sectional finding is explained in terms of both changes in private religious activity in response to increasing physical disability and changes in physical disability in response to private religious activity. Previous research has found that prayer is often used as an effective coping mechanism with various sicknesses and chronic conditions. Further studies are needed to examine older individuals' health over time and evaluate their use of private religious activity to see its impact over time on physical disability.     

Conversation analysis and religion: Practices of talking about Bible texts in Seventh-day Adventist Bible study

The purpose of this article is to show what ethnomethodology and, especially, conversation analysis as methods have to offer to the study of Bible reading. The methodology of conversation analysis is compared with the methods of the ethnography of reading. The conversation analytical perspective is demonstrated through examining some recurrent practices of talking about Bible texts in Seventh-day Adventist Bible study, namely, recontextualizing words and expressions, and inferences about the characters and events in the texts. The article shows how interactional practices are analyzed as both situated and recurrent. In the concluding section a suggestion is made for how the perspectives of ethnography and conversation analysis can be combined. The data consists of audio-recordings of actual Bible study sessions in a Seventh-day Adventist church in Finland.     

Good Catholics: The Battle over Abortion in the Catholic Church

Abstract

Queer readings of the Bible are sometimes understood to be irrelevant for uses of the Bible in theology, theological education, and ministry. This address challenges that understanding by considering ways in which portions of the Bible take positions vis-à-vis religious tradition that parallel moves made in queer theory and queer theology. Using the task of preaching as an example, the address suggests that queer readings can be useful for the practice of Christian ministry even as such readings challenge certain ‘common-sense’ conceptions of ministry, theological education, and religious community.     

Participation in Religious Education and Life Satisfaction Among Older Adults

ABSTRACT

Participation in older adult Bible study groups was investigated as a possible correlate to life satisfaction. Two hundred eighty-seven adults, 60 years of age and older, completed the Life Satisfaction in the Elderly Scale (LSES). Results of an ANCOVA indicated that participation in Bible study groups relates positively and significantly to life satisfaction in older adults when adjusted for the health variable. Older adults who participated regularly in Bible study groups scored significantly higher on the LSES than older adults who did not participate regularly in Bible study groups although they regularly attended worship services. Results suggest that religious education participation and life satisfaction may be related in such a way as to offer implications for improving quality of life in later years.     

Teaching the Bible as a common culture

This essay discusses the teaching of Bible in the Israeli public school as reflected in the encounter between new immigrants and long-time Israelis during the two first decades of the state. The Israeli secular curriculum defines the study of the Bible as a prime agent of Zionist acculturation. This definition, however, was challenged by the arrival of new immigrants, pupils and teachers alike, who did not view the Bible – as it was taught in secular schools – as primarily a means of reinforcing the link between Jews and their land. For them, this conception had no resonance in the traditional cultures in which they had been reared, which perceived and taught the Bible as an important component in defining Jewish religious identity. The result was cultural interaction, which expressed itself in various ways. Some immigrants assimilated the prevalent secular view of the Bible, while others expressed reservation and continued to voice criticism. At the same time, there were non-immigrant teachers who adopted immigrant usages, for instance, men covering their heads during Bible lessons. But there was also interaction between teachers of varying background, and here the result was an amalgam, even a fruitful pluralism of approaches.     

Factors shaping biblical literalism: a study among Anglican laity

Biblical literalism was assessed among 404 adult Anglicans from a variety of church traditions using a summated rating scale based on 10 items referring to events in the Bible. The literalism scale showed high internal reliability (α?=?.92) and scores were highest (i.e. most literal) in Evangelical churches, intermediate in Broad churches and lowest in Anglo‐Catholic churches. Decisions about whether or not an event happened appeared to be based on a combination of general doctrinal belief about the Bible, the plausibility of the event and the doctrinal weight associated with it. A number of different factors predicted the degree of literalism, including general educational experience, experience of theological education at certificate level or higher, charismatic experience and the frequency of reading the Bible. Both general and specifically theological higher education seemed to reduce literalism in Anglo‐Catholic and Broad churches, but this was not so among Evangelicals, who maintained high levels of literalism whatever their educational experience.