Micro Practice and Faith-Based Initiatives: The Role of Religious Congregations in the Social Service System

SUMMARY

Religious organizations have provided services for older adults for thousands of years. For the sons and daughters of Abraham, this is Biblically mandated. Charitable Choice and the President's Office of Faith-Based Initiatives is only the most recent effort to bring this informal caregiving system into dialogue with the remainder of the formal social service system in the United States. At this time, religious congregations play a gap-filling role in the community service system. Their services range from informal volunteer-driven approaches to a local need, to large formal service systems. From the first draft of the Older American's Act, nutrition sites have specifically named religious congregations in partners with the service system. Today this system continues to be ready to support at least the seniors in their own congregations.     

Shaftesbury on Liberty and Self-Mastery

ABSTRACT

The aim of this paper is to show that Shaftesbury’s thinking about liberty is best understood in terms of self-mastery. To examine his understanding of liberty, I turn to a painting that he commissioned on the ancient theme of the choice of Hercules and the notes that he prepared for the artist. Questions of human choice are also present in the so-called story of an amour, which addresses the difficulties of controlling human passions. Jaffro distinguishes three notions of self-control that are present in the story of an amour. Although I agree with many aspects of Jaffro’s interpretation, I question his conclusion that self-control in the Stoic sense is best reserved for ‘moral heroes.’ I propose an alternative developmental interpretation, according to which all human beings are on an intellectual journey aimed at personal and moral improvement. My interpretation takes seriously that for Shaftesbury philosophy is meant to be practical and help improve our lives. I end by arguing that rather than trying to situate Shaftesbury’s concept of liberty within debates among compatibilists and incompatibilists it is more promising to understand it in terms of self-mastery and thus regard it as a version of positive liberty.     

Liberty and Welfare Goods: Reflections on Clashing Liberalisms

Among the numerous moral commodities that political orders can produceand protect, classical liberalism assigns primacy to liberty, understoodas noninterference. As the nineteenth century advanced into its secondhalf, this primacy was increasingly seen as myopic. A more defensibleliberalism will devote itself to a wider range of basic human interests:this critique gained virtually unanimous acceptance within the newliberalism. Yet, surprisingly, during the past two decades classicalliberalism seems to have enjoyed a resurrection. This essay arguesthat it is well merited, that the superficial plausibility of the newliberal critique shielded a confusion between the questions of whichgoods matter and how they are properly to be afforded politicalrecognition.     

Being Young and Strictly Religious: A Review of the Literature on the Religious Identity Development of Strictly Religious Adolescents

Strictly religious adolescents grow up in highly religious contexts with orthodox beliefs and practices that usually contrast with those of pluralist and secularized societies that can be perceived as promoting unhealthy religious identity development. For these adolescents, religious identity development may be a challenge; however, there seems to be a lack of theoretical and empirical understanding of how these adolescents develop their religious identities. To address this, a literature review was conducted, and 15 studies were selected after the application of selection criteria. This review focuses on the characteristics of these studies to understand the religious identity development of strictly religious adolescents. Implications for theory development and further empirical research are discussed.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Religious Service Attendance and Religious and Secular Organizational Engagement in the United Kingdom

The study uses nationally representative data to examine whether the moral freighting Putnam and Campbell (2010) propose, based on American experiences, may apply to overall British society. Specifically, it tests whether religious service attendance increases religious or secular organizational activities, possibly due to moral freighting that encourages religious congregants to practice their faith, transcending ego boundaries and self-interest. It is also necessary to determine if engagement in religious or secular organizational activities elevates the degree of religious service attendance, thus forming a bidirectional association. The study employs the maximum likelihood-structural equation modeling (ML-SEM) method to verify the proposed reciprocity. The empirical tests confirm that a synergistic reciprocal relationship is established between religious service attendance and religious organizational engagement, and that religious service attendance increases secular organizational engagement. However, secular organizational engagement does not make a bidirectional contribution to religious service attendance.     

Religious Leaders and the Environmental Crisis

Despite the presence of forward‐looking religious leaders at higher levels, there is little recognition and understanding among local‐level leaders about climate change and the irreversible impacts of global warming. This article illustrates this lack of insight among religious leaders and provides suggestions to increase their awareness of the environmental crisis and its solutions. It uses as examples Islamic teachings that Muslim muftis can use to protect the environment, and emphasizes religious leaders’ influence, roles, and responsibility in establishing justice for the earth, for the next generations, and for all creation. Although most of the facts and examples in this article are from a Middle East and North Africa Region and Islamic perspective, its arguments can be applied generally.     

Group Size and the Trajectory of Religious Identification

The relative size of religious groups or denominations within societies or nations influences variation in the extent to which group members psychologically identify with their religion. National‐level census data measuring the proportional size of religious groups in New Zealand are merged with nationally representative data on self‐reported psychological identification drawn from the New Zealand Attitudes and Values Study. A multilevel random coefficient model shows a logarithmic function for the relationship between religious group size and average group‐level religious identification. Members of smaller religious groups (less than 1.5 percent of the population) tend to strongly identify with their religion, whereas members of groups that are larger in size (over 6 percent of the population) tend to be less identified, on average. Religious group cohesion may be a dynamic process. Larger religious groups are less cohesive and experience more contested identities and ideological positions (average group identification is lower).     

Religious Identity-Inconsistent Attending: Its Correlates and Political Implications

The foundation of religious measurement in surveys presumes that individual religious affiliation (“What is your present religion, if any?”) accurately describes the religious community in which respondents are involved. But what if it doesn't? In a recent survey of 4,000 Americans, we asked whether their current congregation matches their religious identity and about a fifth of Americans indicated that it does not. We document the degree of this inconsistency, its correlates, and its implications, focusing primarily on the politics that congregants are exposed to from clergy and the attitudes they hold about salient political matters. The identity-inconsistent attenders often vary significantly from identity-consistent attenders, which serves to introduce considerable measurement error in the use of a religious tradition measure to depict American religion. The results suggest that salient disagreement induces a sizable population to migrate to a congregation outside their religious identity.     

Religious Homogamy and Marital Satisfaction in South Korea: Exploring Variations across Religious Groups

This study examines whether and how the association between religious homogamy (i.e., whether spouses have the same religious affiliation) and marital satisfaction varies across religious affiliations by utilizing a unique context that four large religious groups (i.e., Buddhists, Protestants, Catholics, and religious nones) coexist in South Korea. Our results show that while religious homogamy has a positive relationship with marital satisfaction among Protestants and Catholics, there is no such association among Buddhists. This study also reveals that higher levels of religious attendance intensify the positive relationship between religious homogamy and marital satisfaction only among Protestants. Moreover, religious heterogamy is positively associated with marital relationships among religious nones compared to religious homogamy. However, this pattern held only for religious nones who married Buddhists or Catholics. We discuss the implications of our findings for research on religion and marriage from cross-cultural perspectives.     

Psychological and Religious Perspectives on Emotion

This article is devoted to examining theoretical issues on the interface of the psychology of religion and the psychology of emotion, something which recently has been surprisingly neglected. The broad range of psychological components involved in emotion, and the importance of emotional processes in religion, make it a particularly relevant area of general psychology as far as religion is concerned. The first issue to be examined is the centrality of emotion (or feeling ) in religion and the extent to which religion can be conceptualized as a kind of emotional state—an idea that can be found in different forms in Schleiermacher and James. Though both psychology and emotion are now seen as less private than previously supposed, the analogy remains potentially fruitful. The second issue arises from the notable tendency in the psychology of emotion to see emotion as functional, even rational, rather than disruptive. The view of Averill is endorsed that emotions can be psychologically creative when used appropriately. This leads to a review of attitudes toward emotional aspects of religion and religious attitudes to everyday emotions, where a positive but discriminating approach to emotions seems appropriate.     

Public, Social, and Individual Perspectives on Religious Education. Voices from the Past and the Present

Inspired by Charles Taylor’s recent quest for the meaning of religion today, this article concentrates on the question of the meaning of religious education (RE) today. The focus is not so much on the ‘what’ but instead more on the ‘where’ (the locus) and the ‘how’ (the function) of RE. The view on what is held to be a pedagogically tenable position regarding RE is build up by methodologically using a differentiated practical–theological three-course model that distinguishes between the public, the social and the private domain. Developments and tendencies within the three domains are shown in respect with religion as such and RE in particular. It is made clear what this may mean for religious educators and philosophers of religious education today, who conceptualize religious education as an impossible possibility. Miedema is full professor of Educational Foundations, Endowed professor of Christian Education in and Dean of the Faculty of Psychology and Education, and full professor of Religious Education in the Faculty of Theology, Vrije Universiteit Amsterdam, The Netherlands. His research is focusing now on pragmatism, history of education, the philosophy of religious education, and early childhood education.     

Becoming a Religious None: Irreligious Socialization and Disaffiliation

The rise in the numbers of religious “nones” is an almost universal phenomenon across the Western world. The purpose of this study is to explore the extent to which religious nones are socialized to adopt a “no religion” position as children, as compared with disaffiliating during their teen or adult years. Related, among those religious nones who come from a religious background, we examine the timing and depth of a person's disaffiliation. This study sheds light on these issues by combining a quantitative analysis of religious nones samples in Alberta, Canada, America, and other international contexts with a qualitative analysis of 30 semistructured interviews with religious nones. Building on a stage of decline framework, we argue that while disaffiliation has been a lead catalyst for the growth among the religious none population—and we offer several observations of what fuels disaffiliation—moving forward we can and should expect irreligious socialization to gradually take the lead in explaining rising religious none figures.     

Dynamics of Religious Group Growth and Survival

We model and analyze the dynamics of religious group membership and size. A group is distinguished by its strictness, which determines how much time group members are expected to spend contributing to the group. Individuals differ in their rate of return for time spent outside of their religious group. We construct a utility function that individuals attempt to maximize, then find a Nash equilibrium for religious group participation with a heterogeneous population. We then model dynamics of group size by including birth, death, and switching of individuals between groups. Group switching depends on the strictness preferences of individuals and their probability of encountering members of other groups. We show that in the case of only two groups—one with finite strictness and the other with zero—there is a parameter combination that determines whether the nonzero strictness group can survive over time, which is more difficult at higher strictness levels. We also show that a high birth rate can allow even the strictest groups to survive. Finally, we consider cases of several groups, gaining insight into strategic choices of strictness values and displaying the rich behavior of the model.     

Local Religious Subcultures and Generalized Social Trust in the United States

Using multilevel analyses of 21,193 General Social Survey respondents nested within 256 metropolitan areas and counties, we find that individuals’ willingness to trust others is strongly related to the denominational make‐up of geographic areas. The percent of evangelical Protestants in the population negatively predicts individual‐level generalized trust, while percent mainline Protestant and percent Catholic positively predict trust. The effect sizes of these results are large and robust to statistical controls, and they hold even among nonmembers of the religious groups; for instance, “percent evangelical” predicts lower trust even among nonevangelicals. Black Protestant population share initially appears to predict lower trust, but the association disappears after adjusting for racial residential segregation. Following a longstanding theoretical tradition in the sociology of religion, we argue that the religious characteristics of places—not just individuals—shape local subcultures in ways that affect a broad range of behaviors, attitudes, and values such as generalized trust.     

Religious Communities and Their Mission

In the past thirty years, religious orders of men and women within the Roman Catholic Church have witnessed both the graying of its members and a decrease in the number of new vocations. Research has shown that only those communities with a clear focus in terms of charism and mission will survive. The present study reports the results of survey research conducted with 484 Roman Catholic religious which investigated three research questions: the uniqueness of the stated mission of seven religious communities, the awareness and experience of each community's unique charism, and an understanding of those lived experiences within community life which contribute to and predict a community's charism. The findings indicate that, while each of the religious communities surveyed can both identify and experience their community's stated charism, their mission statements poorly reflect the charism which is unique to each community. The data also indicates that time spent in prayer, both personal and communal, as well as the level of one's formal education, contribute to and predict and community's charism.     

Religious agency,identity, and communication: reflections on history and theory of religion

Abstract

This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency.     

Religious Orientation and Ethnic Identity as Predictors of Religious Coping Among Bereaved Individuals

Religious orientation and ethnic identity inform the religious coping process, but research on this topic is scarce. The authors collected data on these constructs from a sample (N = 319) of bereaved adults. A canonical correlation analysis showed that individuals who engage in traditional spiritual practices and strive to achieve ordinary and transcendental spiritual goals are more likely to engage in positive religious coping (Wilks's Λ = .36, R_c² = .62, p < .001). Also, a multiple regression analysis revealed that individuals with higher levels of ethnic identity development are more likely to engage in positive religious coping (β = .12, t < .05). Finally, a discriminant analysis indicated that ethnic identity and a conservative religious orientation discriminated between Whites and ethnic minority individuals, Wilks's Λ = .71, χ²(4, N = 204) = 70.10, p < .001, R_c² = .26. The authors encourage counselors to strengthen their multicultural and spiritual competencies to provide effective services to a culturally and religiously diverse clientele.     

日本的宗教法与宗教管理

自1946年颁布宗教法人令,日本的宗教法历经十余次修订,但其一贯的原则都是宗教自由、政教分离,政府对宗教法人的自治权和自律权给予充分的尊重。在宗教界内部的管理方面,宗议会制度和责任役员制度体现了民主的原则和平等的原则,为战后宗教的发展提供了制度性保障。由于宽松的政策环境和民主化管理,宗教在日本战后获得了很大发展。但1995年的奥姆真理教事件之后,日本政府对宗教法做出了重大修改,在尊重教团的自律性前提下强化了政府对宗教教团的管理,宗教团体的活动空间受到一定的限制。     

Ensuring Liberties: Understanding State Restrictions on Religious Freedoms

Promises of religious freedoms have become the standard in national constitutions. Yet, despite these assurances, religious freedoms are routinely denied. Combining new data collections with expanded theoretical explanations, this research explores how dimensions of governance and measures of the religious economy contribute to government restrictions on religion. Consistent with recent work on the judicialization of politics, we find that the absence of an independent judiciary is an important predictor of government restrictions on religious freedoms, whereas free elections and government effectiveness are insignificant in our full models. Consistent with the religious economy theory, we find that social restrictions and government favoritism toward a religion(s) are persistent predictors of the government's restrictions. Although the proportion of the population Muslim holds a strong bivariate association with government restrictions (r = .57), the relationship is reduced to insignificance in our full models. We briefly discuss the implications of these findings.