Culture Wars and COVID-19 Conduct: Christian Nationalism,Religiosity, and Americans’ Behavior During the Coronavirus Pandemic

During the COVID-19 pandemic, Americans’ behavioral responses were quickly politicized. Those on the left stressed precautionary behaviors, while those on the (religious) right were more likely to disregard recommended precautions. We propose the far right response was driven less by partisanship or religiosity per se, but rather by an ideology that connects disregard for scientific expertise; a conception of Americans as God's chosen and protected people; distrust for news media; and allegiance to Trump―Christian nationalism. Analyzing panel data collected in the thick of the COVID-19 crisis, we find Christian nationalism was the leading predictor that Americans engaged in incautious behavior like eating in restaurants, visiting family/friends, or gathering with 10+ persons (though not attending church), and was the second strongest predictor that Americans took fewer precautions like wearing a mask or sanitizing/washing one's hands. Religiosity, in contrast, was the leading predictor that Americans engaged in more frequent precautionary behaviors. Findings document that Christian nationalism, not religious commitment per se, undergirded the far-right response to COVID-19 that disregarded precautionary recommendations, thus potentially worsening the pandemic.     

The Effects of Education on Americans’ Religious Practices,Beliefs, and Affiliations

I challenge the scholarly contention that increases in education uniformly lead to declines in religious participation, belief, and affiliation. I argue that education influences strategies of action, and these strategies of action are relevant to some religious beliefs and activities but not others. Analysis of survey data shows that (1) education negatively affects exclusivist religious viewpoints and biblical literalism but not belief in God or the afterlife; (2) education positively affects religious participation, devotional activities, and emphasizing the importance of religion in daily life; (3) education positively affects switching religious affiliations, particularly to a mainline Protestant denomination, but not disaffiliation; (4) education is positively associated with questioning the role of religion in secular society but not with support for curbing the public opinions of religious leaders; and (5) the effects of education on religious beliefs and participation vary across religious traditions. Education does influence Americans’ religious beliefs and activities, but the effects of education on religion are complex.     

Multiple Variations: Perspectives on the Religious Psychology of Buddhist and Christian Converts in the People’s Republic of China

Based on questionnaires and in-depth interviews, this article describes and systematically analyzes the psychology of the religiosity of contemporary Chinese Buddhist and Christian converts. People convert to a religious faith for a variety of reasons that range from seeking a means of escape to a practical way of coping with life. Religious belief contains subtle and complex factors, such as the interactions between believers and their beliefs, a sense of community among religious believers, conversion of mind and personality, and influence of the religious beliefs on religious believers’ mental health and behavior. This paper seeks to provide an overview of research conducted in the People’s Republic of China about the various motivations and paths to conversion.     

Tradition,morality and community: elaborating Orthodox identity in Putin’s Russia

This paper draws upon a number of official, semi-official and other public texts related to the current views of the Russian Church on social and political issues. Overall, in spite of a variety of opinions and nuances, a certain mainstream becomes apparent, as expressed through this body of texts. The most discussed topics include moral values related to the human body (such as abortion, euthanasia, reproductive technologies and sexuality) and issues such as blasphemy, juvenile courts and new technologies of personal registration for Russian citizens. ‘Traditional morality’ has become the signature discourse of the Russian Orthodox Church which is attempting to construct ‘tradition’ by drawing upon a partly imagined ethos of imperial Russia and the late Soviet Union. Traditional family values are central to the church’s rhetoric. The authors of these texts see a presumed decay of traditional values as the main danger that must be opposed. They usually trace the source of this danger directly to the contemporary West. By contrast, they see Russia as a protective shield against these global influences. Either consciously or involuntarily, they translate their religious language of traditional morality into a political rhetoric of solidarity and patriotism. Such ideological rhetoric has direct political implications and analogies in the agenda of Putin’s regime. This Russian appeal to ‘traditional values’, both religious and political, has recently acquired an extraordinary international relevance.     

The Messiah and Rabbi Jesus: Policing the Jewish–Christian border in Christian Zionism

For all their ostensible difference and separateness, Judaism and Christianity have a long history of mutual engagement and profound entanglement. I take Daniel Boyarin's assertion that ‘…the borders between Christianity and Judaism are as constructed and imposed, as artificial and political as any of the borders of the earth’ (2004, 1) as my starting point. But what Boyarin sees as an ongoing process of differentiation between Judaism and Christianity and distinct identity-building in late antiquity, I look for still today in Christian Zionism. The busy border crossing continues to separate people and ideas at the same time as it serves as the meeting place between them, the uncomfortable place where Judaism and Christianity rub up against each other. This paper examines some constructions of the Jewish–Christian border by way of two case studies of prominent religious leaders, each firmly at home in their respective communities, Jewish and Christian, who ventured out to the borderland of Christian Zionism. This is the story of what happened when they returned home to find themselves examined by those who monitor the Jewish–Christian border, and deemed to be over the limit with intoxicants brought over from the ‘other side’.     

The personal and the political: notes on teachers’ vocations and values

This paper examines teachers’ sense of vocation and their values at the outset and in the middle of their careers, through reference to three small research projects and to the continuing tradition of research into teachers’ narrative accounts and interpretations of their values in relation to their work. Each of the projects worked with teachers who had an interest in values and spirituality. By enquiring into their reasons for starting and remaining in the teaching profession, the projects explore teachers’ changing values in tension with some of the dominant values of the education system. It is suggested that some teachers deal with the tension by moving from relatively private vocation‐based values, to values that embrace more public concepts of professionalism, and that their narratives are highly valuable for the profession and for policy‐makers.     

Muslim–Christian Relations in Tanzania with Particular Focus on the Relationship between Religious Instruction and Prejudice

The article evaluates religious education strategies in view of the need to cope adequately with prejudices between Muslims and Christians in Tanzania against the historical background of the two traditions and contemporary events. It shows that religious prejudice is the result of religious instruction provided within both communities, and is due either to negative stereotypes or ignorance of the tradition of the other. The challenge is to critically analyse the teaching contents, aims and methods of religious instruction of each tradition in order to unearth prejudicial elements, and to recommend ways and means of coping with them.     

Adopted Individuals’ Views on the Utility and Value of Expanded Carrier Screening

Adoptees may not have family medical history and ethnicity information. Carrier screening assesses reproductive risk. Expanded carrier screening (ECS) screens for many genetic conditions regardless of a patient’s knowledge of family history and ethnicity. This study aimed to better understand the opinions and attitudes of adopted individuals on the use of ECS in determining a patient’s reproductive genetic risks. Specifically, the study assessed how adopted individuals feel that results of ECS may be useful to them and whether adoptees feel that meeting with a genetics professional in the process of undergoing ECS would be useful. Adult adoptees (N?=?124) were recruited online. Their opinions on ECS were explored. The majority reported they had never been offered carrier screening (92%). The majority of adoptees wanted ECS (76%). Neither the amount of contact with biological relatives nor having medical knowledge about biological relatives was significantly associated with adoptees’ desire to pursue ECS. There was a significant positive correlation between adoptees of higher education levels and the amount they would pay for ECS (p?=?0.004). The majority of participants (95%) indicated a genetics professional would be helpful when undergoing ECS. The findings suggest this population may want ECS and support from genetics healthcare professionals. Advocacy for genetic counseling and testing for adoptees appears justifiable.     

Burnin’ Down the House: The 2007 Recession and the Effect on Arson

In the economics and housing literature, the narrative of the “arsonist for profit” is popularized, where a would-be offender destroys personal property for financial gain. More of than not, arson is expected to increase during periods of economic decline. Over a 12-year period, data on this crime and other demographic variables were collected for 264 counties to study the impact of the 2007 recession on this firesetting. The analyses herein find no support for the profiting arsonist. Implications for future research in this area are discussed.     

The Philosopher and the Revolutionary State: How Karl Popper’s Ideas Shaped the Views of Iranian Intellectuals

The present paper is an attempt to explore the impact of Karl Popper’s ideas on the views of a number of intellectual groups in post‐revolutionary Iran. Throughout the text, we have tried to make use of original sources and our own personal experiences. The upshot of the arguments of the paper is that the Viennese philosopher has made a long‐lasting impression on the intellectual scene of present‐day Iran in that even those socio‐political groups which are not in favour of his ideas, especially his model of critical rationalism, have felt the urgent need to make themselves familiar with them. Moreover, many of Popper’s ideas have directly or indirectly influenced the thinking of the decision‐makers in Iran since 1978.     

Views on REBT,Past, Present and Future: Albert Ellis’ Contribution to the Field

This article demonstrates how REBT has changed over time in terms of what is considered to be an irrational belief, in particular how the concept of an irrational belief has been narrowed down. REBT is more of a goal oriented therapy as opposed to a cognitive therapy, and is referred to as an intentional therapy. The ways in which one can dispute irrational beliefs intellectually and in a more dynamic way are demonstrated. Attention is given to the provocative and confrontational way Albert Ellis did therapy, which was not generally appreciated by the public but also not appreciated by some REBT therapists. Reasons why people may dislike such a way of doing therapy are addressed. Some of the weaknesses of REBT are discussed and recommendations are made to address these weaknesses.     

Malcolm X’s Conversions: The Interplay of Political and Religious Subjectivities

In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into account the dynamic intersection of the political and religious.     

A ‘WalMartization’ of Religion? The Ecological Impact of Megachurches on the Local and Extra-Local Religious Economy

This study explores the impact megachurches have on local and extra-local congregations. Arguing that the two commonly held theories concerning the effect of megachurches on local congregations—that they are either harmful because they undercut local competition, or are beneficial because they increase local competition—are under-specified, we add the concept of religious niches to an organizational ecology model to predict how megachurches will differentially impact local congregations of various affiliation. Following new methodological directions charted by Blanchard et al. (Soc Forces 86(4):1591–1620, 2008), we test how the presence of megachurches differentially impacts congregational change rates among Catholics, Mainline Protestants, Conservative Protestants and three disaggregated Conservative Protestant sub-groups—Evangelical, Pentecostal and Fundamentalists, using county-level data from the 1990 and 2000 Churches and Church Membership datasets and megachurch data from the Database of Megachurches in the US. We find support for the variable impact of megachurches on local congregations in differing niches. For local congregations in dissimilar niches the presence of megachurches seems to be beneficial, whereas for local congregations inhabiting similar niches the presence of megachurches seems to be harmful. In addition to the local impact of megachurches, we find that they also have an impact upon the vitality of congregations in neighboring counties.     

The publication of Salomon Reinach's ‘Orpheus’ and the question of Christian origins

A covert reason for the decline of ritual wailing among Yemenite-Jewish women in Israel is the community's memory of its stay in Yemen as a period of ‘exile’ manifested in dhimmi status. According to respondents’ oral history, Jewish lamentation was exploited by members of the majority Muslim population to compel Jews – mostly men – to wail in honor of Muslim dead. The article makes its main contribution by revealing this historical episode and analyzing the standing of women's lamentation in the context of religio-political tension. The respondents' narrative reveals that although the wailers mitigated the humiliating effects of this spectacle, the appropriation of their community custom impaired Jewish men's gender status and ability to perform religious differentiation. This, coupled with changes caused by their relocation to Israel, has made women's lament the commemoration of a practice that evokes shame among members of this community, abetting its decline in the past decade.     

Prodigal Sons: Dual Abrahamic Categorization Mediates the Detrimental Effects of Religious Fundamentalism on Christian–Muslim Relations

Religious fundamentalism is associated with Christian–Islamic conflicts globally, but the psychological reasons remain unexplored. Here, we show that fundamentalism is detrimental to interreligious relations because it makes Christians and Muslims alike reject common theological grounds and Abrahamic origins. Specifically, Study 1 demonstrated that such dual Abrahamic categories mediated the negative effects of fundamentalism on real monetary donations to outgroup children desperately in need (i.e., Save the Children Syria) among Christians but not Atheists. Of importance, this was the case only to the degree that Syrian children were perceived as Muslims and, hence, as part of an Abrahamic outgroup. Using a double-randomized experimental design, Study 2 demonstrated the causal effects of religious fundamentalism on Abrahamic categorization and of Abrahamic categorization on mutual resource distribution bias among Muslims and Christians. Together, these studies suggest that religious fundamentalism fuels interreligious conflicts because it crucially impacts basic categorization processes, with subsequent negative effects on intergroup relations.