Book Review of Current approaches in the cognitive science of religion IIKKA PYYSIAINEN & VEIKKO ANTTONEN Continuum International Publishing Group,London, 2002, 277 pp. £19.99 (pb) ISBN 0 8264 5710 X

Spiritual confession has a prominent role in the practices of many religious and spiritual traditions. This paper proposes a definition of spiritual confession and reviews confession practices in Christian, Jewish, Buddhist, Native American, and 12-step traditions. Psychological research on confession and disclosure processes is reviewed, and functions of confession are identified, based on prior empirical and theoretical work. Identified functions include: reducing guilt and shame, seeking social connection, seeking meaning and coherence, impression management, and spiritual functions. Finally, experimental studies focused on spiritual confession are reviewed, and specific suggestions for future research are proposed.     

Is Life’s Meaning Ultimately Unthinkable?: Guy Bennett-Hunter on the Ineffable

In this critical notice of Guy Bennett-Hunter’s Ineffability and Religious Experience, I focus on claims he makes about what makes a life meaningful. According to Bennett-Hunter, for human life to be meaningful it must obtain its meaning from what is beyond the human and is ineffable, which constitutes an ultimate kind of meaning. I spell out Bennett-Hunter’s rationale for making this claim, raise some objections to it, and in their wake articulate an alternative conception of ultimate meaning.     

An Exploratory Study of Religiosity, Meaning in Life and Subjective Wellbeing in Muslim Students from Algeria

This study explores the relationships between religiosity, Meaning in Life and Subjective Wellbeing (SWB) in a sample of 495 Muslim students (330 Females, and 165 males) from Algeria. Their Mean age is 21.26 (SD2.30). Relying on experts’ judgments and pilot-testing, a Comprehensive Measure of Islamic Religiosity (CMIR) has been developed. It consists of 60 items covering four broad areas with high inter-correlations: Religious Belief, Religious Practice, Religious Altruism, and Enrichment of religious experience. A short version of the ‘Presence of Meaning in Life’ (PML) scale, Satisfaction With Life Scale (SWLS), and Personal Wellbeing Index (PWI) are also administered in one set of questionnaires, together with religiosity items. The results indicate that Religious Belief and Religious Altruism significantly contribute in providing subjects with meaning in life. Nevertheless, Hierarchical Regression Analyses show that only Religious Belief makes a significant contribution in both SWLS and PWI. But, this effect has almost totally been accounted for by Meaning in life in the second step. Comparisons on the basis of the demographic characteristics show that males marginally differ from females (p < .05) in Religious Altruism, but these latter are higher in SWLS (p < .05). Moreover, it has been shown that students of science score marginally higher in Belief and Practice and also in PML, and SWLS compared to their counterparts of Arts studies. Though no differences are found in the strength of religious belief in subjects from rural and urban location, the former have generally higher scores on other religiosity subscales. This trend is slightly reversed in PWI (p < .05). Furthermore, subjects from high income families are favoured in PML, SWLS, and PWI. These results are discussed on the light of current international research.     

Seeking forgiveness

Conclusion There is no intention in this paper of disputing that all sin is against God: that is the meaning of the term. But this implies neither that the outcroppings of one's sinfulness do not frequently harm one's neighbor, nor that in such instances confession should still be to God alone. It has been maintained that at times it is appropriate, and even necessary, both for the sake of the minister and for the parishioner, that a minister should seek the forgiveness of someone he has wronged.The problems involved in appraising the appropriateness or otherwise of such behavior in a given case do not appear to be different in quality or degree from other ethical decisions. It is, indeed, probable that many arguments against the appropriateness of this step are in fact rationalizations to cover the felt inability to take such a step.Protestants make general confessions in public worship, and presumably also private confession to God. The issue in question is whether it is not also desirable that at times they undertake the additional, precise, and discriminating confession to those they have wronged, and seek their forgiveness.Despite the preliminary nature of the argument and its illustrative material, and the inability to demonstrate this as the significant variable in positive results following such behavior, it is held that a strong case can be made for it on biblical, pastoral, and psychodynamic grounds. In view of its potential importance in the ministry of reconciliation it is deserving of serious attention and research.     

On the Presumption of Evidentiary Independence: Can Confessions Corrupt Eyewitness Identifications?

ABSTRACT— A confession is potent evidence, persuasive to judges and juries. Is it possible that a confession can also affect other evidence? The present study tested the hypothesis that a confession will alter eyewitnesses' identification decisions. Two days after witnessing a staged theft and making an identification decision from a lineup that did not include the thief, participants were told that certain lineup members had confessed or denied guilt during a subsequent interrogation. Among those participants who had made a selection but were told that another lineup member confessed, 61% changed their identifications. Among those participants who had not made an identification, 50% went on to select the confessor when his identity was known. These findings challenge the presumption in law that different forms of evidence are independent and suggest an important overlooked mechanism by which innocent confessors are wrongfully convicted: Potentially exculpatory evidence is corrupted by a confession itself.     

Four stages of Spiritual Experience: A comparison of the Ignatian Exercises and Jungian Psychotherapy

The Four Weeks of the Spiritual Exercises of St. Ignatius of Loyola are compared with four stages of Psychotherapy described by Carl Jung: confession, explanation, education, and transformation. The dynamics, goals, and outcomes of each of the Weeks are successively discussed and considered pairwise with the corresponding Jungian stage.Mary Jo Meadow is Professor of Psychology and Director of Religious Studies at Mankato State University, Mankato MN. She is the founder of Resources for Ecumenical Spirituality, a non-profit corporation promoting human understanding through interfaith spiritual practice and study. Her books includePsychology of Religion: Religion in Individual Lives andA Time To Weep, A Time To Sing: Faith Journeys of Women Scholars of Religion. She may be contacted at Box 35, Mankato State University, Mankato MN 56001.     

Emerging Finnish Adults Coping with Cancer: Religious,Spiritual, and Secular Meanings of the Experience

The article presents empirical findings on religious, spiritual, and secular coping among emerging Finnish adults with cancer and seeks an understanding of the different meanings they constructed of their experience with cancer. Autobiographical interviews and life tree drawings of 16 emerging adults were analyzed utilizing a narrative approach. To gain a deeper understanding of the cancer-coping and meaning-making processes, the stories of Beth, Sophia, and Anna are explored in detail. An exploration of the meaning-making process of all the participants shows that over time many of the participants were able to find meaning in their cancer experience. Religious meaning was found when the disease was discovered as a calling from God, spiritual meaning was discovered within a buffered identity and important relationships, and secular meaning was found in the courage to make a career change. The theoretical discussion points out a gap between the disciplines of theology and psychology of religion. The gap is partly bridged by utilizing the concepts of lived religion and existentially oriented spirituality in the discussion of meaning-making theories.     

Religious and non-religious predictors of life satisfaction in a sample of American college students

To promote understanding of young people behavioural mechanisms related to health, we evaluated religious attribution, meaning in life, and emotion regulation strategies as predictors of life satisfaction in the sample of 791 religious and non-religious American college students. Participants completed Religious Attribution Scale, Meaning in Life Questionnaire, Satisfaction with Life Scale, and the Emotion Regulation Questionnaire. A multiple linear regression revealed that the strongest predictor of life satisfaction for both groups was the presence of meaning in life, followed by the use of cognitive reappraisal. We found that participants with high levels of presence of meaning in life, regardless of their religious identity, were able to benefit from the use of cognitive reappraisal. Presence of meaning in life and emotion regulation strategy reside outside of the religious confines, supporting the notion that religiosity is not a singular meaning making system. By identifying constructs related to life satisfaction, we can acquire better understanding of what mechanisms contribute to positive coping strategies that religious and non-religious young adults use to achieve positive life outcomes.     

Spirituality in the Counselor Education Curriculum: A National Survey of Student Perceptions

Interns (N= 335) from 36 programs accredited by the Council for Accreditation of Counseling and Related Educational Programs completed a survey about their preparation to integrate the 9 Association for Spiritual, Ethical, and Religious Issues in Counseling (ASERVIC) Spiritual Competencies into their counseling practice. Most respondents felt prepared to integrate all but 1 of ASERVIC's competencies. Spiritual topics of wellness, meaning, hope, and faith were addressed most frequently in course work and were associated with feeling prepared to integrate 8 of the competencies. Classroom discussion, experiential activities, and reading were the modalities most useful for learning about spirituality.     

Prayer and Subjective Well-Being: An Examination of Six Different Types of Prayer

Participants (N = 430) were recruited online and completed a measure of six prayer types (adoration, confession, thanksgiving, supplication, reception, and obligatory prayer). Measures of subjective well-being (self-esteem, optimism, meaning in life, satisfaction with life) were also administered. Three forms of prayer (adoration, thanksgiving, reception) had consistently positive relations with well-being measures, whereas the other three forms of prayer had negative or null relations with the well-being measures. The prayer types having positive effects appear to be less ego-focused, and more focused on God, whereas the negative types have an opposite nature. These results highlight the role of psychological meaning as a part of the process whereby prayer impacts psychological well-being.     

Be ye perfect? Religious ideals in education

This article explores the meaning of ‘religious ideals’ and their possible role in education. ‘Religious ideals’ are defined as ideals that acquire meaning due to a belief in transcendence or a divine being. Two kinds of religious ideals are being distinguished, namely ideals that are constituted by a belief in a transcendent being and ideals that are being determined by this belief. These types of ideals are illustrated by means of the Christian tradition. An example of the first is devotion to God and to the second belong the four cardinal virtues. The second part deals with two issues that are particular to the education of religious ideals. First, I counter the critique that people who have religious ideals are fanatics who pursue the realization of their ideals relentlessly. Secondly, I show that educating children with religious ideals may have positive effects, namely the influence on their development towards autonomy and moral commitment.     

Teaching for Religious Literacy

Stephen Prothero's Religious Literacy makes a strong case that minimal religious literacy is an essential requirement for contemporary U. S. citizens. He argues further that high schools and colleges should offer required courses in the study of religion in order to help students reach that baseline literacy. Beyond the general recommendation that such courses focus on biblical literacy and the history of Christianity, however, Prothero does not sketch out his proposal for teaching religious literacy. This essay argues that in addition to providing factual knowledge, teaching for religious literacy needs to involve sustained attention to how religious people use that factual information to orient themselves in the world, express their individual and group self‐understanding, and give their lives direction and meaning. Such attention to the dynamics of religious life can also help students understand why human beings have persisted in this mode of behavior.     

The Relationship of Clergy Burnout to Self-Compassion and Other Personality Dimensions

Religious leaders often experience burnout, which is characterized by emotional exhaustion and/or low satisfaction. Clergy with high emotional exhaustion feel drained and discouraged. Clergy with high satisfaction report that the ministry gives purpose and meaning to their lives. Hierarchichal regression was used to examine if current clergy’s desire to please others, guilt or shame orientation, ability to be self-compassionate, and ability to differentiate self from role uniquely predicted variation in burnout. Although all personality dimensions explained significant variation in emotional satisfaction when examined individually, due to inter-correlations among predictors only self-compassion was significant in the full model. Higher self-compassion was also related to increased satisfaction in ministry. Increasing self-compassion may prevent clergy burnout.     

Between Imposing One’s Will and Protecting Oneself. Narcissism and the Meaning of Life among Dutch Pastors

In contemporary culture, narcissism is an important and common personality trait. This trait is very significant for the meaning people experience in their lives. This article deals with an inquiry into the relationship between narcissism and the meaning of life among pastors. Narcissism is further specified into several dimensions (centripetal narcissism, centrifugal narcissism, isolation and self-satisfaction) and the significance of these dimensions is examined for two central dimensions of the attribution of meaning (frame of reference and fulfilment). The article discusses the significance of the relationship between narcissism and meaning for the professional performance of pastors. Hessel J. Zondag is lecturer in the psychology of religion at the Theologische Faculteit Tilburg in the Netherlands. His teachings and research interests are psychology of religion, cultural psychology, and pastoral psychology. Currently he conducts research to the functions of narcissism in contemporary culture, especially the effects of narcissism on functioning of pastors. Recent publications have appeared in Pastoral Psychology, Journal of Psychology & Theology, and Review of Religious Research.     

The Personal Significance of Religiousness and Spirituality in Patients With Schizophrenia

Religiousness and spirituality were examined in patients with schizophrenia spectrum disorders. Features and subjective significance are described, and associations with psychopathological phenomena are analyzed. The majority of the patients reported that religiousness and spirituality serve a vital positive influence in their ability to cope with their disorder. This positive influence was observed less among those patients with more negative symptoms. The spiritual experience of a divine presence was a common part of spirituality for our respondents, independent of psychopathology, whereas more extraordinary spiritual experiences were associated with certain psychopathological symptoms. Religious patients ruminated less than nonreligious patients did on existential issues, especially regarding the meaning of life, which, together with self-acceptance, was among the key existential issues for these patients.     

Transformational experiences in young people: the meaning of a safe haven

What do adolescents find meaningful in their exposure to spiritual education organised by religious or spiritual institutions? A qualitative study of adolescents participating in summer school events organised by the Religious Society of Friends and Sahaj Marg meditation system was carried out and analysed using Interpretative Phenomenological Analysis. Two central themes emerged of ‘safe haven’ and ‘transforming processes’. The meaning of ‘safe haven’ was further examined and related to Gaston Bachelard’s evocation of the primordial sense of home.     

‘God,the Father Almighty’: A Theological Excursus

The confession of ‘God, the Father almighty’ in the Apostles’ and Nicene Creeds can be interpreted as offering a progressively more focused characterization of the First Person of the Trinity, such that ‘Father’ clarifies the meaning of ‘God’, and the force of ‘almighty’ is controlled by the meaning of ‘Father’. The results of such an exegesis accentuate divine transcendence in a way that raises questions about theological claims to natural knowledge of God. More specifically, they suggest that the very comprehensiveness of God's relationship to the world implied by divine almightiness blocks any direct line of inference from creation to Creator.     

CONSUETUDO CARNALIS IN AUGUSTINE'S CONFESSIONS: Confessing Identity/Belonging to Difference

The political theorist William E. Connolly reads Augustine's Confessions as an exhortation to deny the paradox of identity/difference. The paradox for Connolly is this: if one confesses a true identity, one must be false to difference, but if one is true to difference, one must sacrifice the promise of true identity. I revisit Augustine's Confessions here in order to offer a reading of their paradoxical character that contrasts with Connolly's. I will argue that Augustine's confession does not deny the paradox of identity/difference but exemplifies what it means to struggle within it. I turn to James Wetzel's work on Augustine's idea of free will and Catherine Keller's work on the doctrine of creatio ex nihilo to suggest that treating Augustine's confession as confession reveals this struggle.     

Religious education for spiritual bricoleurs? the perceptions of students in ten Christian-ethos secondary schools in England and Wales

ABSTRACT

Religious Education (RE) in England and Wales functions within a post-secular culture. In the last fifty years, approaches characterised by academic rigour, impartiality, and professionalism have been prioritised. In this post-secular culture, the notion of bricolage aptly describes how some young people seek meaning, explore the spiritual dimension of life, with fragmented understandings of, experiences and encounters with the religious traditions. This paper draws on data from an empirical research project involving 350 students, to explore why students in ten Christian-ethos secondary schools in England and Wales recognised Religious Education (RE) as a significant contributor to their spiritual development. The analysis is illuminated by employing the concept of a narthical learning space (NLS) as the lens with which to examine young people’s experiences. Three aspects of RE are explored: the debating of existential questions; opportunities to theologise and reflect; and encounters with the beliefs, practices, and opinions of others. This article argues that the concept of RE as a narthical learning space alongside the notion of young people as spiritual bricoleurs illuminates how the students in this study interpret the contribution of RE to their spiritual development.