The functional nature of conspiracy beliefs: Examining the underpinnings of belief in the Da Vinci Code conspiracy

Focusing on a contemporary conspiracy theory popularized in the novel The Da Vinci Code (Brown, 2002), we examined the underlying psychological factors and individual differences that may predict belief in conspiracy theories, and assessed such beliefs’ resistance to counterevidence. Our results suggest that belief in the Da Vinci Code conspiracy may be associated with coping with existential threat and death-related anxiety. In addition, the extent to which participants believed in the conspiracy was associated with the endorsement of congruent (New Age spiritual) and competing (Christian religious) beliefs, in opposite directions. Finally, exposure to counterevidence resulted in belief reduction, specifically among more religious participants (i.e. among those endorsing a competing belief system). We suggest that belief in modern conspiracy theories may help individuals attain or maintain a sense of meaning, control, and security.     

Exclusion,intergroup hostility,and religious fundamentalism

The goal of the present study was to examine whether exclusion leads to increased intergroup hostility and stronger fundamentalist religious beliefs. Using Cyberball, we examined how adolescents from different ethnic groups in the Netherlands (of Moroccan, Turkish, and Dutch descent with either Muslim, Christian, or secular beliefs) responded to being included or excluded by ethnic in- and outgroup members. We expected that exclusion by ethnic outgroup members would represent a categorization threat and would result in greater hostility. We hypothesized that exclusion by ethnic ingroup members would represent an acceptance threat and would result in responses that reduce uncertainty and increase one's chances of being accepted by others (e.g., a stronger endorsement of fundamentalist religious beliefs). The results revealed that among all ethnic groups, exclusion by ethnic outgroup members led to more hostility toward the co-players and the co-players' ethnic group than exclusion by ethnic ingroup members. This was mediated by the extent to which people attributed their exclusion to the racist attitudes of their co-players. Among Muslims and Christians, exclusion by ethnic ingroup members led to more support for fundamentalist beliefs. We discuss the theoretical extension that these results provide, and practical issues raised regarding the consequences that may occur through the marginalization of religious and ethnic groups.     

The functional nature of conspiracy beliefs: Examining the underpinnings of belief in the Da Vinci Code conspiracy

Focusing on a contemporary conspiracy theory popularized in the novel The Da Vinci Code (Brown, 2002), we examined the underlying psychological factors and individual differences that may predict belief in conspiracy theories, and assessed such beliefs’ resistance to counterevidence. Our results suggest that belief in the Da Vinci Code conspiracy may be associated with coping with existential threat and death-related anxiety. In addition, the extent to which participants believed in the conspiracy was associated with the endorsement of congruent (New Age spiritual) and competing (Christian religious) beliefs, in opposite directions. Finally, exposure to counterevidence resulted in belief reduction, specifically among more religious participants (i.e. among those endorsing a competing belief system). We suggest that belief in modern conspiracy theories may help individuals attain or maintain a sense of meaning, control, and security.     

Cognitive and contextual factors in the emergence of diverse belief systems: creation versus evolution

The emergence and distribution of beliefs about the origins of species is investigated in Christian fundamentalist and nonfundamentalist school communities, with participants matched by age, educational level, and locale. Children (n = 185) and mothers (n = 92) were questioned about animate, inanimate, and artifact origins, and children were asked about their interests and natural-history knowledge. Preadolescents, like their mothers, embraced the dominant beliefs of their community, creationist or evolutionist; 8- to 10-year-olds were exclusively creationist, regardless of community of origin; 5- to 7-year-olds in fundamentalist schools endorsed creationism, whereas nonfundamentalists endorsed mixed creationist and spontaneous generationist beliefs. Children's natural-history knowledge and religious interest predicted their evolutionist and creationist beliefs, respectively, independently of parent beliefs. It is argued that this divergent developmental pattern is optimally explained with a model of constructive interactionism: Children generate intuitive beliefs about origins, both natural and intentional, while communities privilege certain beliefs and inhibit others, thus engendering diverse belief systems.     

Conservative Christians' Expectations of Non‐Christian Counselors

In this study of conservative Christians' expectations of counseling, 100 participants rated their expectations of the behaviors and attitudes of a non‐Christian counselor. Results suggest that highly religious Christians expected more in‐session religious behaviors from a non‐Christian counselor than did moderately religious Christians. Both moderately and highly conservative Christians expected a non‐Christian counselor to display attitudes of acceptance and tolerance for Christian beliefs.     

Issues and Insights: Working With God: Managing Conservative Christian Beliefs That May Interfere With Counseling

Counselors who work with conservative Christians may ask how to respect a client's values when “God” seems to be saying something contrary to what the counselor believes is in the client's best interests. In a managed care era of decreasing choice about one's counselor, referral of such clients to a conservative Christian counselor is not always an option. “Working with God” when counseling conservative Christian clients requires counselors to understand conservative Christian beliefs. This article portrays conservative Christianity as a culture and articulates conservative Christian beliefs that may challenge the counseling process, suggesting options within the framework of these beliefs.     

Psychological implications of the doctrine of Christian Perfection with special reference to John Wesley's view

The doctrine of Christian Perfection is viewed by some as a wonderful and liberating doctrine, but by others it is seen as producing false expectations and guilt. John Wesley, the first major theologian to develop a theology of Christian Perfection, encountered misunderstandings and problems with this doctrine. He wrote and preached to correct the misunderstandings. Unfortunately, misunderstandings persist and sometimes have psychological effects on individuals. This article explores common understandings, beliefs, and experiences regarding Christian Perfection among evangelical Christians from the holiness tradition. The material was gathered by means of interviews that were recorded. The interviews were then studied by a theologian and by a clinical psychologist in order to examine how close the beliefs were to Wesley's position and what psychological implications were contained in both the beliefs and the experiences related to the belief of those interviewed.     

Paranormal beliefs and religiosity: Chinese version of the Revised Paranormal Belief Scale

This paper reports an initial study investigating the relations of paranormal beliefs with religiosity in a Chinese sample, as well as the development of a Chinese version of the Revised Paranormal Belief Scale and a test of its psychometric properties with 310 college students (5.5% Christians, 21.3% Buddhists, 61% believers in traditional Chinese religions, and 12% atheists). The reliability and validity of the Chinese version were satisfactory. In general, traditional Chinese religious believers had higher scores on paranormal belief than did Christians and atheists, and the mean total score of the Chinese participants was higher than previously reported in a Western sample. It was concluded that the greater involvement of practitioners of traditional Chinese religions in activities emphasizing paranormal experiences might contribute to their greater paranormal belief, especially as compared to the minority Christian group. The results are consistent with the idea that Christianity may offer the least support for paranormal belief.     

Belief,trust, and relationality: a Simmelian approach for the study of faith

Religion has been conceptualised as personal belief in the transcendent. Anthropologists of religion have critiqued such a construct for decades for being based on a Christian Protestant model and one that reflected subsequently modern rationalist Western culture. This construct has increasingly been shown to fail to account for the religiosity of contemporary Christians. Drawing on the sociology of Georg Simmel and based on ethnographic research in a Christian evangelical church, the article proposes a reconceptualisation of religious belief that is experiential and relational. Evangelicals in this case study show that propositional belief plays increasingly a secondary role to belief intended as trust in God and forming a relationship with God and others. Relationships mediate personal religious experience and are shown to be essential to the conversion process, the life of faith, and Christian identity. The study thus bridges the separation between theoretical and empirical works by operationalising Simmel’s sociology.     

Holiness, virtue, and social justice: contrasting understandings of the moral life.

Being a Christian involves metaphysical, epistemological, and social commitments that set Christians at variance with the dominant secular culture. Because Christianity is not syncretical, but proclaims the unique truth of its revelations, Christians will inevitably be placed in some degree of conflict with secular health care institutions. Because being Christian involves a life of holiness, not merely living justly or morally, Christians will also be in conflict with the ethos of many contemporary Christian health care institutions which have abandoned a commitment to Christian spirituality. In this regard, managed care raises the special question of how Christian institutions can act morally under financial constraints and maintain their character while under the control of secular managers. This question itself raises the further question as to why health care institutions need even pose this query when there are Christian physicians and nurses who could work for less, or Christian men and women who could become sisters and brothers and work for nothing. Contemporary challenges to Christians to maintain their integrity in a post-Christian world have much of their force because Christians have failed to maintain traditional Christian sprituality. In the face of that failure, Christian physicans and nurses will find themselves in greater conflict with health care institutions, because few will any longer understand the requirements of traditional Christianity. In its place, they will have put a generic spirituality, a value-neutral understanding of the role of the health professional, and an anonymous commitment to social justice.     

How Do Fundamental Christians Deal With Depression?

Drawing from published sources and my own experience as a pastoral counselor with more recent specialization in spousal abuse and anger management, this article gives an explanation of developmental dynamics in the experience of fundamental Christians that provoke reactive depression. Depressant retardant defenses against depression that have been observed in the Christian fundamentalist subculture are described. Four interventions conclude this article.     

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.     

The Value of Marketing Theory for Parochial Schools: Some Parting Thoughts

In this response to Thogmartin's Spring 1994 JRCE article on “The Prevalence of Phonics Instruction in Fundamentalist Christian Schools,” the author offers his suggestions about why fundamentalist Christians are so enamored with intensive phonics reading pedagogy. In the first part of his response, he argues that the rationale for intensive phonics teaching lies in a radical behaviorist anthropology and epistemology of which Christian educators ought to be extremely wary. In the second section, the author provides a review of some empirical evidence for the limited utility of phonics in the teaching of reading and suggests, finally, that Christian teachers should show as much concern about what and why Christian children and adolescents should read as about how to teach them to do so.     

Is thought-action fusion related to religiosity? Differences between Christians and Jews

The purpose of this study was to evaluate the relationship between thought-action fusion (TAF) and religiosity in Christians and Jews (Orthodox, Conservative, and Reform). There is a growing body of evidence that suggests that religiosity is related to obsessive cognitions in Christian samples, but conceptual and empirical ambiguities complicate the interpretation of that literature and its application to non-Christian groups. As predicted on the basis of previous research, Christians scored higher than Jews on moral TAF. This effect was large and not explained by differences in self-reported religiosity. The Jewish groups did not differ from each other. Furthermore, religiosity was significantly associated with TAF only within the Christian group. These results qualify the presumed association between religiosity and obsessive cognitions. General religiosity is not associated with TAF; it rather depends on what religious group. Moreover, large group differences in a supposed maladaptive construct without evidence of corresponding differences in prevalence rates call into question the assumption that TAF is always a marker of pathology.     

Religious Fundamentalism and Responses to Mortality Salience: A Quantitative Text Analysis

Investigating an issue of critical importance for the psychology of religion and for terror management theory, this study examines the relationship between religious fundamentalism and beliefs about death as articulated during a mortality salience (MS) manipulation. Participants wrote about the emotions and events surrounding their own death (MS), or a control topic, and linguistic content in the essays was related to levels of self-reported fundamentalism of the essay authors. Higher levels of fundamentalism were associated with responses to MS that were less cognitively complex, contained more positive emotion, and were more future and socially oriented. There was virtually no relationship between fundamentalism and linguistic properties of writings about a control topic. The discussion centers on the influence of fundamentalist belief systems on attitudes toward death and suggests how the current results might aid future study of religious belief and of terror management.     

Gross gods and icky atheism: Disgust responses to rejected religious beliefs

Disgust is an emotional response that helps to maintain and protect physical and spiritual purity by signaling contamination and motivating the restoration of personal cleanliness. In the present research we predicted that disgust may be elicited by contact with outgroup religious beliefs, as these beliefs pose a threat to spiritual purity. Two experiments tested this prediction using a repeated taste-test paradigm in which participants tasted and rated a drink before and after copying a passage from an outgroup religion. In Experiment 1, Christian participants showed increased disgust after writing a passage from the Qur'an or Richard Dawkins' The God Delusion, but not a control text. Experiment 2 replicated this effect, and also showed that contact with an ingroup religious belief (Christians copying from the Bible) did not elicit disgust. Moreover, Experiment 2 showed that disgust to rejected beliefs was eliminated when participants were allowed to wash their hands after copying the passage, symbolically restoring spiritual cleanliness. Together, these results provide evidence that contact with rejected religious beliefs elicits disgust by symbolically violating spiritual purity. Implications for intergroup relations between religious groups is discussed, and the role of disgust in the protection of beliefs that hold moral value.     

Cultivating Christians: North American family cultures and religious identity formation

North American Christian families face many challenges as they try to live faithfully in an intercultural, multi-religious, secularising world, particularly with regard to the formation of religious identity in children. Answering the question of how children become Christian is more complicated today than it was for previous generations because adults cannot assume that the Christian vestiges of a civil religion will be sufficient to help children embrace a robust sense of themselves as God’s beloved and called people in a divinely created world. Thus, this essay explores what social science research and theological reflection might offer religious leaders as frameworks and tools for encouraging family cultures that cultivate young Christians, focusing particularly on strategies for sharing religious language, communicating beliefs and values, modelling spiritual practices, encountering symbolic images, and participating in congregational life.     

BELIEF, PRACTICE, AND RELIGION

Abstract. How to reconcile belief in God with the worldview generated by modern science is a concern for those who see such belief as the essence of religion. Some religious traditions emphasize correct behavior, including observance of ritual, more than belief. Others stress individual pursuit of inner tranquility without prescribing particular beliefs or rituals by which that is to be achieved. Theological issues relating to "the God question in an age of science" are relevant to Christians, whose religious emphasis is on right belief as necessary to personal salvation; but science does not raise such issues for religion generally.     

Religiosity as a buffer against suicidal ideation: a comparison between Christian and Muslim-Arab adolescents

The majority of existing studies on the impact of religious beliefs on adolescents’ suicidal ideation have been conducted among Christians living in Western countries. This study explored the association between religious beliefs and suicidal thoughts among Muslim and Christian adolescents from the Arab minority population of the State of Israel. An estimated 219 late-adolescents participated in this study, including 110 Muslims and 99 Christians, with the same proportion of boys and girls. Participants completed questionnaires on reasons for living, suicidal ideation and religiosity. A significant negative correlation (r =??.33) was found between level of religiosity and suicidal ideation, but only among the Christian adolescents. Religious devoutness may not be a universal buffer against suicidal ideation, across different religions.     

The Perils of Shape Shifting: Harry Potter and Christian Fundamentalism

Some conservative Christians have condemned the Harry Potter series, claiming that the stories lure children into witchcraft and contain a completely relative morality. In this article, I posit that both of these concerns are deeply related to fundamentalist Christians’ perceptions of appropriate selfhood. Employing Robert Jay Lifton’s work on the evolving shape of postmodern personalities, I demonstrate that J. K. Rowling’s portrayal of magic is what Lifton would call “symbolic self-projection.” In so doing, I will show that these fundamentalist concerns are really objections to the notion that a “centered self” is the locus of moral control. The divide between the world of Harry Potter and that of fundamentalist Christians is really a struggle over the appropriate shape of the human personality.