Personality and charismatic experience among adult christians

A sample of 368 committed Christian adults completed the Index of Charismatic Experience together with the short form Revised Eysenck Personality Questionnaire and the Myers Briggs Type Indicator (MBTI). The data demonstrate that, according to the MBTI typology, Christians who prefer “thinking” are likely to score higher on the Index of Charismatic Experience than Christians who prefer “feeling”. According to the Eysenckian dimensional model of personality, the charismatic experience is associated with stable extraversion.     

再婚与再婚家庭研究

随着离婚率的上升 ,再婚家庭和再婚人口在不断增加 ,婚姻的重组构成了现代社会中与婚姻的解体同样值得关注的一个社会现象。这一现实在制造新的矛盾冲突之时 ,也孕育着新的观念和新的关系的形成。本文将其置于现代化进程背景之下 ,既分析婚姻重组的趋势 ,也研究分析这一婚姻的重构对家庭关系、人的情感需求、保障需求以及满足这些需求的方式的影响 ,以展示现代社会在何种程度上可以给人以新的选择、发展空间和新的调节手段     

Twenty Major Issues in Remarriage Families

Twenty major issues in remarriage families are identified from the professional literature and are placed in four categories: initial family issues, developing family issues, feelings about self and others, and adult issues. Each issue is discussed using citations from the primary sources. Many suggestions for counselor assessment and intervention are offered.     

Exploring the existential function of religion and supernatural agent beliefs among christians, muslims, atheists, and agnostics

Building on research suggesting one primary function of religion is the management of death awareness, the present research explored how supernatural beliefs are influenced by the awareness of death, for whom, and how individuals' extant beliefs determine which god(s), if any, are eligible to fulfill that function. In Study 1, death reminders had no effect among Atheists, but enhanced Christians' religiosity, belief in a higher power, and belief in God/Jesus and enhanced denial of Allah and Buddha. Similarly, death reminders increased Muslims' religiosity and belief in a higher power, and led to greater belief in Allah and denial of God/Jesus and Buddha (Study 2). Finally, in Study 3, death reminders motivated Agnostics to increase their religiosity, belief in a higher power, and their faith in God/Jesus, Buddha, and Allah. The studies tested three potential theoretical explanations and were consistent with terror management theory's worldview defense hypothesis. Theoretical implications are discussed.     

Splitting Heirs: Patterns of Inheritance among Barcelona's Jews

In the later thirteenth century, patterns of inheritance shifted among Barcelonese Jews away from a preference for holding inherited land in common toward dividing the estate on the death of the testator. An early example of this practice is the Hebrew will of Astrug de Tolosa. By situating this will in the context of other Jewish wills from the thirteenth and fourteenth centuries, as well as comparing it to those of contemporary Christians, one may see how ideas about the family in this important Jewish community evolved. This article focuses on provisions for wives and daughters and the designation of heirs and concludes that Jews and Christians shared a view of dowry and inheritance as components of a single system for transferring property to the next generation. However, unlike Christians, Jews resisted favoring a single heir with the bulk of the estate. Examining the provisions of inheritance makes it possible to argue that despite differing legal frameworks, Jewish and Christian practice bespeak common cultural contexts – yet ones whose parallels were not always complete.     

Perceptions of dual identity and separate groups among secular and religious Israeli Jews

The authors examined the effects of perceptions of dual identity and separate groups on tendencies to handle intergroup conflict through problem solving and contention. Among secular Israeli Jews, regression analyses revealed a significant interaction between perceptions of dual identity and perceptions of separate groups: Only under high perception of dual identity was the perception of separate groups associated with contention. Among religious Israeli Jews, problem solving and contention were unrelated to either dual identity or to perceptions of separate groups. The results are discussed in terms of the common ingroup identity model (S. L. Gaertner, M. C. Rust, J. F. Dovidio, B. A. Bachman, & P. A. Anastasio, 1994) and in the context of the conflict between religious and secular Jews in Israel.     

Jews in Kuwait

Kuwait in the last decades of the nineteenth century had become a dynamic place for its time. There was a building boom in both houses and ships, and business opportunities abounded. The country was peaceful and stable. The combination of services available and economic prospects drew people from surrounding countries searching for a better life. This article deals with the little-known Jewish community that began to come to Kuwait during that time. It also discusses the possible reasons why they left. These Jews belonged to the ‘Babylonian’ Jews who had lived in Mesopotamia for millennia. Their language was Arabic, and they had traded between Baghdad and India for centuries. The majority were involved in textiles, and they had their own market where people of all origins came to buy the cloth they imported. They usually educated their children in their synagogue. It was a community in flux, with constant comings and goings, rather than a stable group who arrived together and left together, and it was made up of diverse individuals.     

Including Jews in Multiculturalism

This article discusses reasons for the lack of attention to Jews as an ethnic minority within multiculturalism both by Jews and non-Jews; why Jews and Jewish issues need to be included; and addresses some of the issues involved in the ethical treatment of Jewish clients.     

Motivation for emigration,values, wellbeing,and identification among young Russian Jews

We conceptualize motivations to emigrate as expressions of basic motivations in the context of emigration. We propose three theoretically distinct motivations to emigrate: preservation (physical, social, and psychological security), self‐development (personal growth in abilities, knowledge, and skills), and materialism (financial wellbeing, wealth). We validate this typology in a sample of 158 potential Jewish emigrants from Russia with confirmatory factor analysis of reasons to emigrate. Each motivation correlates, as hypothesized, with the basic values theorized to underlie it. The relative importance of the motivations and their associations with preferred destination of immigration, group identifications, subjective wellbeing and economic situation are also largely consistent with hypotheses. We discuss the generalizability of these motivations for understanding emigration in settings around the world.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

Civil commitment laws in nineteenth-century New York

The roots of nineteenth-century American civil commitment law lay in English common law, in particular poor law, with its mixed motives of helping lunatics and of protecting the community from them. As state institutions assumed an increasingly large share of the burden of restraint in the 1840s and 1850s, such confinement decisions became subject to greater public scrutiny. This can be seen particularly clearly in New York State, which in 1842 passed a law requiring that two physicians examine each alleged lunatic and report their findings to a judge who then made the final commitment decision. After the Civil War, a number of legal decisions limited the state's power to initiate civil commitments to cases of clear social danger, though families were not so confined. An 1874 statute further tightened procedural guidelines for civil commitments. A State Commissioner in Lunacy was appointed to oversee the internal workings of lunatic asylums. Yet such legal “reforms” failed to slow the increasing tendency of both families and communities to use such institutions as long-term holding places for the socially marginal or threatening.