Religion and Happiness Among Israeli Jews: Findings from the ISSP Religion III Survey

This study investigates religious predictors of happiness in a population-based sample of Israeli Jewish adults (N = 991). Using data collected in 2009–2010 as a part of the International Social Survey Programme’s Religion III Survey, analyses were conducted on a fully recursive structural model of the effects of synagogue attendance and several religious mediators on a single-item measure of happiness. Bivariately, every religious measure (synagogue attendance, prayer frequency, certainty of God beliefs, a four-item Supernatural Beliefs Scale, and subjective religiosity) is positively and significantly associated with happiness. In the structural model, 11 of 15 hypothesized paths are significant. Of these, only subjective religiosity exhibits a significant direct effect on happiness (β = 0.15, p < .01). The other four religious indicators, however, all exert indirect effects on happiness through subjective religiosity and combinations of each other. Total effects on happiness of both synagogue attendance (β = 0.10, p < .01) and the Supernatural Beliefs Scale (β = 0.12, p < .05) are statistically significant. Analyses adjust for effects of age and other sociodemographic covariates. Results build on a growing body of population-based findings supporting a salutary impact of Jewish religious observance on subjective well-being in Israel and the diaspora.     

Sexual Attraction and Religious Therapists: Survey Findings and Implications

Five hundred Christian therapists returned surveys describing their beliefs and behaviors regarding sexual attraction and sexual expression toward their clients. Four groups of Christian therapists responded: psychologists, licensed therapists, nonlicensed therapists, and lay counselors. Christian therapists' responses are compared with those from a similar survey of 456 psychologists selected without regard to religious values. Most groups of Christian therapists are less likely than previously surveyed psychologists to report sexual attraction and fantasy toward clients, but the differences between Christian psychologists and other psychologists are minimal. Religious factors that may increase the stigma of admitting sexual attraction are considered.     

Religion and positive well-being among Israeli and diaspora Jews: Findings from the World Values Survey

This study investigates the impact of selected religious indicators on two measures of positive well-being among Jews. Using data from subsamples of Jewish respondents from Israel (N?=?1,023) and the diaspora (N?=?859) taken from the World Values Survey, single-item measures of happiness and life satisfaction were regressed onto six measures of religiousness in the diaspora sample and onto the one religious measure available in the Israeli sample, adjusting for effects of age, gender, marital status, education, employment, and social class. Among Israeli Jews, affirming the importance of God in one's life is modestly associated with greater life satisfaction (β?=?0.07, p?<?0.05), but not with happiness. In the diaspora, the same measure is associated with greater happiness (β?=?0.13, p?<?0.01), as is more frequent attendance at synagogue services (β?=?0.14, p?<?0.01), but neither is associated with life satisfaction.     

Religion and Coping: A Contribution from Religious Studies

Freud and Marx pegged religion as a beguiling painkiller. Recent social scientific research has exposed the not-so-simple reality of religious coping, identifying differential usage, means, and outcomes. Appropriately, psychologists, many with clinical training, lead the way. This article is a contribution from religious studies. It describes two thus far neglected modes of religious coping that are prominent in traditions and distinctly representative of religious responses to suffering—magical rituals and religious experiences. Consideration of these forms will address deficiencies and imbalances in the literature apparent from the study of religions. Specifically, the current investigation of religion and coping would benefit from historical perspective, greater attention to unconscious coping processes, heightened use of qualitative data, and fuller recognition of the challenges inherent in the therapeutic use of religion .     

Hebrew Healing: Jewish Authenticity and Religious Healing in Canada

This paper describes a Jewish healing group, referred to as ‘Yehi Ohr’, and discusses strategies for constructing religious authenticity employed by Yehi Ohr's leader and the rabbis who have assisted in leading Yehi Ohr's service. A discussion of the participants in the healing service follows, with an outline of their criteria for authenticity and a focus on the range of their healing experiences. By demonstrating the centrality of these strategies for achieving authenticity in the work of Yehi Ohr, the paper points to the importance of issues of authenticity to the success of this religious healing group and proposes that authenticity may well be central to the work of other healing groups in pluralistic, postmodern settings.     

The Relationship between Religion and Deviance in a Largely Irreligious Country: Findings from the 2010 China General Social Survey

We examined the religion–deviance relationship in China, analyzing the 2010 China General Social Survey data to estimate ordinary least squares, logistic, and negative binomial regression models. First, we found respondents who followed some form of religion to be no different from those without religion in law or rule violation. Second, respondents of folk religion were more favorable to unconventional sex than those without religion, and those of organized religion were less so. Finally, respondents of organized religion were less likely to report daily drinking and smoking than their irreligious counterparts, whereas those of folk religion were not different from the religious nones.     

Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life (n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.     

Religious Attendance, Health Maintenance Beliefs, and Mammography Utilization: Findings from a Nationwide Survey of Presbyterian Women

Preventive health services, such as mammography, play an increasingly important role in maintaining women's health. Social factors, such as religion, may influence utilization rates by expanding access, offering information, and increasing motivation. The current study examines the relationship between religious involvement, religious beliefs, and mammography usage in a nationally representative sample of Presbyterian women ( N = 1,070). We use multivariate logistic regression models to estimate the influence of religious service attendance and two health-related religious beliefs on self-reported mammography use. The findings show that religious attendance is significantly associated with mammogram use. Women who attend services nearly every week are almost twice as likely to use mammograms compared to women who attend services less frequently or never. Furthermore, the belief that spiritual health is related to physical health is also associated with the use of mammograms.     

Prevalence,Predictors, and Implications of Religious/Spiritual Struggles Among Muslims

The current investigation explored prevalence, predictors, and psychological implications of religious and spiritual (r/s) struggles among an Israeli‐Palestinian, Muslim sample. R/s struggle was assessed by the Religious and Spiritual Struggles Scale (Exline et al. 2014), a newly developed scale that assesses a wide array of r/s struggles. Factor analysis of the scale in this study revealed five factors of struggle: Divine and Doubt, Punitive Entities, Interpersonal, Moral, and Ultimate Meaning. Of the 139 Muslim participants, between 1.4 percent and 40.2 percent experienced various r/s struggles. Positive God image and fundamentalism predicted lower levels of struggle, whereas negative God image and universality predicted higher levels of struggle. After controlling for religious variables, we found that both depressive symptoms and generalized anxiety were predicted by Punitive Entities and Ultimate Meaning struggles, while satisfaction with life was predicted by Interpersonal struggle. Possible explanations and implications of the findings are offered, and the limitations of the study are discussed.     

琉球家族的宗教观与宗教生活——以祈愿文、结愿文为例

本文以家文书中祈愿文、结愿文为基本资料,分析琉球家族的宗教观和宗教生活。由于受到特殊的自然地理和历史文化的影响,琉球家族的宗教观是多神信仰,其中御岳、火神、祖灵、观音为其信仰的主体。琉球家族的宗教活动主要围绕着与现实生活密切相关的祈福禳灾而展开,具有浓厚的功利性色彩。琉球家族的宗教观和宗教活动,从一个侧面反映了琉球王国的宗教信仰。     

Prevalence and Correlates of Direct Self-Injurious Behavior among Chinese Adolescents: Findings from a Multicenter and Multistage Survey

Direct self-injurious behavior (DSIB) has become an important focus due to its perniciousness and perplexity. Little is known about its prevalence and correlative factors in Chinese adolescents, including how data may differ according to gender. A multicenter, multistage stratified cluster random sampling was used to examine the previous 12-month prevalence of DSIB, as well as the possible correlates of demographics, risky behaviors, suicidality, and psychosocial factors associated with DSIB in a school-based sample of 11,880 students (49.5 % boys and 50.5 % girls). Approximately 30 % of the adolescents in the sample reported at least one incident of DSIB in the past 12-month period. After controlling for demographic variables, analyses of the independent relationships of DSIB with risky behaviors, suicidality, and psychosocial factors were conducted for each gender. Smoking, binge drinking, running away from home, suicide ideation, suicide plans, positive affect, and physical symptoms were identified as common factors associated with DSIB for both genders in the final model. In addition, truancy, fighting, physical inactivity, motor impulsiveness, and depressed affect were found to be related to DSIB in boys, whereas suicide attempts and somatic complaints were found to be related to DSIB in girls. Separation anxiety and social anxiety associated negatively with DSIB in boys and girls, respectively. DSIB was not found to independently relate to attention impulsiveness, non-planned impulsiveness, self-esteem, or harm avoidance in either genders. DSIB was prevalent in Chinese adolescents. Programs intended to promote physical and mental health in adolescents should take into account gender differences in DSIB-associated factors, including risky behaviors, suicidality, and psychosocial factors.     

宗教幻想与社会冲突——宗教社会学视域下的解读

宗教幻想是一种心理真实,社会冲突是一种社会事实。宗教幻想形成了以神圣教义为核心的社会行为规则体系,而这种观念体系常常影响甚至在某种条件下支配着人的社会行为。宗教幻想和社会冲突分属于精神范畴和物质范畴,不仅可以相互转化,甚至可以因这种互动形成新的社会事实及社会和谐。     

Prayer as a Religious Narrative: The Spiritual Self and the Image of God

Pastoral Psychology - This article examines William James’s study on prayer in The Varieties of Religious Experience by framing prayer as a form of religious narrative that demonstrates the...     

Managing Religion and the Judicialization of Religious Freedom

Religious freedom is a highly valued goal for many citizens and political leaders around the world, especially in Western‐oriented nations. Much ink has been spilled in defense of religious freedom and many have waxed eloquent about the virtues of promoting religious freedom. Most constitutions and other international documents around the world guarantee religious freedom even if those guarantees are sometimes honored in the breach. Why this focus on religious freedom is occurring and how it is being addressed are the focus of this article.     

Religion and Derivative Use: Evidence from the Hedge Fund Industry

We examine how local religions influence derivative usage in the hedge fund industry. Measuring religiosity by the ratio of religious adherents in the county of a U.S. hedge fund headquarters, we find that religiosity is negatively related to the probability of hedge funds using derivatives for speculative purposes. In contrast, funds in regions with higher ratios of Catholics to Protestants are more likely to engage in speculation-based trading of derivatives. Finally, we show that the effects of local religion are more pronounced if the hedge fund size is small. Overall, our study highlights the significant role of local religion in shaping the purpose of hedge fund derivative usage.