“And Who Is My Neighbor?” II: Quest Religion as a Source of Universal Compassion

Are those with a high‐quest orientation to religion less likely to help a person if that person's behavior violates their values of open‐mindedness and tolerance? If so, is it because they have antipathy toward the person or toward the behavior? To answer these questions, sixty undergraduate women were given the opportunity to help either of two same‐sex peers win a monetary prize. About one peer, they knew nothing; from the other, they had received two self‐disclosing notes. The first note either did or did not reveal that the discloser was intolerant of gays; the second revealed that the discloser wanted the money for an activity that either would or would not promote intolerance of gays. Participants scoring high on measures of quest religion helped the intolerant discloser less than the discloser who was not intolerant when their help would promote intolerance; they did not help the intolerant discloser less when their help would not promote intolerance. These results suggest that a high‐quest orientation is associated with antipathy toward the value‐violating behavior (intolerance), not toward the value‐violating person. The scope of the associated compassion seems relatively broad.     

Separating the “Sinner” from the “Sin”: Religious Orientation and Prejudiced Behavior Toward Sexual Orientation and Promiscuous Sex

This study extends research on the relationship between religious orientation, sexual prejudice, and antipathy toward value‐violating behaviors. If intrinsic religion leads individuals to “love the sinner but hate the sin,” homosexual sexually promiscuous targets should be treated similarly to heterosexual promiscuous targets. One hundred female introductory psychology students were provided the opportunity to help two students. They had no information about the first student. The second student disclosed through a note that she was gay or said nothing about sexual orientation, and further stated that she was sexually promiscuous or celibate. Participants scoring high in intrinsic religiousness helped the disclosing student less when she revealed she was sexually promiscuous, but did not help a gay discloser less than a straight discloser. High intrinsic scores seemed to be related to antipathy toward the value‐violation, but not toward the gay person as an individual.     

The empirical relationships of the religious orientations to personality

The aim of this study was to investigate the relationships between the religious orientations and the psychoanalytic character types, as assessed by the Basic Character Inventory (BCI). A person with an intrinsic religious orientation is sincere and integrated in his religiousness. A person with an extrinsic religious orientation uses his religion to promote his personal, social and economic goals. A person with a quest religious orientation is seeking, doubting and changeable in his religiousness. In a sample of 471 subjects, 168 men and 303 women, the level of intrinsic religious orientation was not related to the BCI scores. The levels of extrinsic and quest religious orientations were positively related to the BCI Oral score. Since the oral persons are dependent and craving, it seems likely that they may be extrinsically oriented. And as they also may be insecure, vague and indecisive, it is not unexpected that they also are quest oriented. The changeable quest orientation was also positively related to the changeable BCI Hysterical character.     

Religion,Altruism, and Helping Strangers: A Multilevel Analysis of 126 Countries

This article tests how religion relates to helping strangers, an important but rarely studied measure of social solidarity and informal social capital. It uses the Gallup World Poll, a survey with nationally representative samples of 179,961 respondents from 126 countries. It finds that religious people, members of minority religions, and people in religiously diverse countries were more likely to help a stranger. Individuals living in devout countries were more likely to help strangers even if they themselves were not religious. The results suggest that religion plays a particularly important role in promoting the prosocial norms and values that motivate helping strangers.     

Quest Religion and the Problem of Limited Compassion

Is the religious questing orientation an unprejudiced orientation that shows tolerance for people to a degree that suggests universal, rather than circumscribed, compassion? To answer this question, 90 undergraduates were given the opportunity to help either of two peers win a monetary prize. The identity of one of the peers was manipulated across two conditions: he or she was presented as holding a religious fundamentalist belief style or belief style unspecified. The purpose of the monetary prize was also varied across two conditions: an activity that either would or would not promote religious fundamentalist behavior. Participants scoring high in religious questing helped the discloser who held a religious fundamentalist belief style less than the discloser who did not, irrespective of whether they promoted religious fundamentalist behavior or not. These results suggest that the questing orientation is associated with prejudice toward the value‐violating person when the salient person value violates the open‐minded belief style of the questing orientation.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.     

The Relationship Between the Francis Scale of Attitude Toward Christianity and Measures of Intrinsic,Extrinsic and Quest Religiosity

A sample of 244 churchgoers completed the Francis Scale of Attitude toward Christianity, together with measures of intrinsic, extrinsic and quest religiosity proposed by Batson. The findings support the view that, among a religiously committed sample, a positive attitude toward Christianity is associated positively with intrinsic religiosity and negatively with both extrinsic religiosity and quest religiosity. Pastoral Theology and Mansel Jones Fellow at     

Open-minded cognition: The attitude justification effect

Abstract

Although open-mindedness is generally valued, people are not equally open-minded in all situations. Open-mindedness is viewed as socially desirable when individuals encounter viewpoints that are compatible with conventional social norms. However, open-mindedness is viewed in less desirable terms when individuals encounter viewpoints that undermine these norms. The perceived desirability of open-mindedness is also influenced by the individual’s personal attitudinal convictions. Individuals ‘inflate’ the normative appropriateness of open-mindedness when it serves to reinforce their convictions, but devalue the normative appropriateness of open-mindedness when it serves to contradict these convictions. Conversely, normative prohibition of closed-mindedness is exaggerated when a closed-minded orientation threatens the individual’s personal attitudinal convictions, but is minimized (or reversed) when a closed-minded orientation reinforces these convictions. Paradoxically, the perceived appropriateness of open-mindedness is engendered (at least in part) by the motivation to confirm one’s prior attitudinal convictions. Evidence of this attitude justification effect is obtained in two experiments.     

Discourses of Love,Compassion, and Belonging: Reframing Christianity for a Secular Audience

Religious plurality has implications for religious organisations active within the public realm. Using semi-structured interviews, I examine how Christians and Christian organisations are framing faith discourses so that they resonate with religiously neutral discourses dominant in the public sphere. There are indications of a shift towards the use of profane terms instead of sacred terms to explain aspects of the Christian faith and Christian teachings of love, compassion, and belonging are amplified to counter criticisms that Christianity is a threat to liberal rights and beliefs. This article conceptualises these discourses as two social action frames: the ‘Love Frame’ and the ‘Inclusivity Frame’. I do not refute claims that the social significance of religion is declining but argue that Christians and Christian organisations are working within the confines of secular discourses to disseminate their messages in order to build credibility as egalitarian public service providers.     

Escaping affect: how motivated emotion regulation creates insensitivity to mass suffering

As the number of people in need of help increases, the degree of compassion people feel for them ironically tends to decrease. This phenomenon is termed the collapse of compassion. Some researchers have suggested that this effect happens because emotions are not triggered by aggregates. We provide evidence for an alternative account. People expect the needs of large groups to be potentially overwhelming, and, as a result, they engage in emotion regulation to prevent themselves from experiencing overwhelming levels of emotion. Because groups are more likely than individuals to elicit emotion regulation, people feel less for groups than for individuals. In Experiment 1, participants displayed the collapse of compassion only when they expected to be asked to donate money to the victims. This suggests that the effect is motivated by self-interest. Experiment 2 showed that the collapse of compassion emerged only for people who were skilled at emotion regulation. In Experiment 3, we manipulated emotion regulation. Participants who were told to down-regulate their emotions showed the collapse of compassion, but participants who were told to experience their emotions did not. We examined the time course of these effects using a dynamic rating to measure affective responses in real time. The time course data suggested that participants regulate emotion toward groups proactively, by preventing themselves from ever experiencing as much emotion toward groups as toward individuals. These findings provide initial evidence that motivated emotion regulation drives insensitivity to mass suffering.     

CULTIVATING LOVING KINDNESS: A TWO‐STAGE MODEL OF THE EFFECTS OF MEDITATION ON EMPATHY,COMPASSION, AND ALTRUISM

Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two‐stage model. The first stage involves disengagement from usual preoccupation with self‐reinforcing, self‐defeating, or self‐indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.     

Spiritual But Not Religious? Beyond Binary Choices in the Study of Religion

“Spirituality” often has been framed in social science research as an alternative to organized “religion,” implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in‐depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural “packages,” or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra‐Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to “religion.” Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the “moral boundary work” being done through identifying as “spiritual but not religious.” The empirical boundary between spirituality and religion is far more orous than is the moral and political one.     

Religion and Whites’ Attitudes Toward Interracial Marriage with African Americans,Asians, and Latinos

Religious factors have been shown to influence whites’ attitudes toward interracial marriage, but this relationship has yet to be studied in depth. This study examines how religious affiliation, beliefs, practices, and congregational composition affect whites’ attitudes toward interracial marriage with African Americans, Asians, and Latinos. Employing data from Wave 2 of the Baylor Religion Survey, I estimate ordered logit regression models to examine the influence of religious factors on whites’ attitudes toward racial exogamy, net of sociodemographic controls. Analyses reveal that, relative to evangelicals, religiously unaffiliated whites report greater support of intermarriage with all minority groups. Biblical literalists are less likely to support interracial marriage to Asians and Latinos. However, whites who frequently engage in devotional religious practices are more likely to support interracial marriage with all racial groups, as are whites who attend multiracial congregations. My findings suggest that the relationship between religion and whites’ attitudes toward racial exogamy is more complex than previously thought and that the influence of religious practices and congregational composition should not be overlooked.     

Religion and Suicide Risk in Lesbian,Gay and Bisexual Austrians

Religion is known to be a protective factor against suicide. However, religiously affiliated sexual minority individuals often report a conflict between religion and sexual identity. Therefore, the protective role of religion against suicide in sexual minority people is unclear. We investigated the effect of religion on suicide risk in a sample of 358 lesbian, gay and bisexual Austrians. Religion was associated with higher scores of internalized homophobia, but with fewer suicide attempts. Our data indicate that religion might be both a risk and a protective factor against suicidality in religiously affiliated sexual minority individuals.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

Religiosity and unmarried black adolescent fatherhood

This paper examines the relationship between religiosity and unmarried adolescent fatherhood in a select population of unwed black adolescent fathers and their counterparts. The results indicated that the fathers did not differ so much from the nonfathers in the degree that they are religiously oriented but in the manner that they give expression to their religious involvement. The fathers were more likely to be responsive to nongroup modes of institutionalized religion, i.e., media forms; whereas the nonfathers religious involvement was likely to be within institutionalized groups.     

Bullies, Victims, and Antipathy: The Feeling is Mutual

In this study we consider whether bullies and victims are disliked by most of their classmates, or whether antipathy is concentrated among the occupants of these roles. Antipathy nominations were collected from a community sample of 699 Finnish adolescents (14 to 17 years of age), who described their own bullying and victimization, as well as problem behaviors and school engagement. Victimization was associated with antipathy, but the strength of the association differed according to characteristics of the nominator. Victimization was related to antipathy when the nominator was high on bullying but not low. Similarly, bullying was related to antipathy when the nominator was high on victimization, but not low. The findings indicate that although bullies and victims have elevated mean levels of rejection, they are not disliked by most peers but rather by those who report themselves to be high on these attributes.     

Toward law–gospel harmony in Lutheran theology and ethics

Lutheran antipathy toward the law is harmful to Christian ethics. This antipathy arises from the false notion that law and gospel are opposed. However, the Lutheran Confessions show that law–gospel distinction does not necessarily imply law–gospel opposition. When law and gospel are properly defined, they interrelate harmoniously within a multiperspectival model of Christian ethics. Moreover, the third use of the law then emerges as the basic and primary use.     

The Relationship Between Religious Orientation,Right-Wing Authoritarianism,and Implicit Sexual Prejudice

The relationship between intrinsic, extrinsic, and quest religious orientations, right-wing authoritarianism (RWA), and implicit and explicit attitudes toward homosexual individuals were examined within a sample of predominantly Protestant college students in the United States. Implicit attitudes were measured with the Implicit Association Test, a computer program that recorded reaction times as participants categorized symbols (of heterosexual and homosexual individuals) and adjectives (good or bad words). Participants displayed fairly negative implicit and explicit attitudes toward homosexual individuals (i.e., sexual prejudice). Intrinsic religious orientation uniquely predicted increased explicit sexual prejudice (when extrinsic, quest, and impression management were statistically controlled), and RWA appeared to mediate this effect. In contrast, the positive relationship between intrinsic religion and implicit sexual prejudice did not disappear when controlling for RWA. Although RWA seemed to be related to self-reports of prejudice, intrinsic religious orientation was uniquely related to automatic negative attitudes toward homosexual individuals.     

BEYOND BARBOUR OR BACK TO BASICS? THE FUTURE OF SCIENCE‐AND‐RELIGION AND THE QUEST FOR UNITY

Reflecting on the future of the field of science‐and‐religion, I focus on three aspects. First, I describe the history of the religion‐and‐science dialogue and argue that the emergence of the field was largely contingent on social‐cultural factors in Western theology, especially in the United States. Next, I focus on the enormous influence of science on Western society and on what I call cultural scientism, which influences discussions in science‐and‐religion, especially how theological notions are taken up. I illustrate by sketching the way divine action has been studied in science‐and‐religion. The divine‐action debates may seem irrelevant to theologians because the way divine action is dealt with in science‐and‐religion is theologically problematic. Finally, I analyze the quest for integration and unity of science and religion that underlies much of the contemporary field of science‐and‐religion and was stimulated particularly by the efforts of Ian Barbour. I argue that his quest echoes the logical positivist vision of unification and has a strong bias toward science as the sole source of rationality, which does not take theology fully seriously.