Do you understand what you are reading?

This article discusses the concepts of literacy, theological literacy and literacy practices as a resource for understanding how tradition and faith/belief are intertwined. Against the background of recent elaborations of literacy within the field of literature and educational studies, the suggestion is made that “tradition” can be understood as a semiotic domain, i.e. a set of practices that recruits one or more modalities to communicate distinctive types of meanings. Theological literacy is accordingly defined as the ability to interpret, develop and communicate a theological semiotic domain. Literacy helps us to see that Christian faith/belief cannot be taught and acquired once and for all by learning a doctrinal content and a specific religious practice. At the same time, however, literacy nevertheless stresses the importance of knowing doctrinal content and religious practise, seeing that literacy is part of the process of shaping and construing faith and tradition.     

Forum: Teaching With,Against, and To Faith

These three articles deal with the issue of faith in the classroom – whether one should teach “to,” “for,” or “against” faith. While their institutional settings and experiences are different, the authors all contend that more serious reflection needs to be given to the matter of how religious commitment plays out in our diverse pedagogical settings. The initial article by Carolyn Medine surveys the current climate regarding student spirituality in the classroom, the broader governmental concerns, and, the tensions that inform the choices available to a professor. Todd Penner's essay analyzes faith‐as‐ideology in the undergraduate classroom, and Marjorie Lehman's contribution analyzes how the issue manifests differently in Jewish Studies.     

A Spiritual Revolution in Denmark?

ABSTRACT

Based on data from the Danish part of the European Values Study 1981–2008, this article explores the validity of the claim for a spiritual revolution as proposed by Paul Heelas and Linda Woodhead. The article suggests an operationalisation of spirituality. The results of the analyses are that religious values—Christian faith as well as spirituality—tend to be stable over an individual’s life course. This suggests that, if there is a spiritual revolution, it must be the product of cohort replacement. If a spiritual revolution is taking place, Christian faith would be expected to decline in younger cohorts while spirituality would increase, but an analysis of cohort support for Christian faith and spirituality from 1981 to 2008 shows that both were constant across cohorts. Thus Danish data contain no indication that a spiritual revolution is taking place or will take place. Finally, we show that, contrary to theoretical expectations, spirituality and Christian faith are strongly correlated. A closer analysis reveals an indirect and more complicated support for parts of the theory since the two variables are explained by different factors and it shows that Christian faith, but not spirituality, is correlated with morality.     

“Out of the Broom Closet”: The Social Ecology of American Wicca

The fastest growing form of religious identification, spirituality, or “new” religious movement in American society over the last decade is Wicca and related forms of “Neo-Paganism.” However, with no national organization and minimal local organization, little is known about its distribution across a privatized religious landscape nor about the features of state social and cultural environments that are receptive or contrary to its spread. This study uses Internet data to create estimates of the comparative strength of Wiccan-Pagan identification across the 50 states and conducts multivariate analyses of the ability of variables suggested in prior research to explain its distribution. Not only are the findings consistent with expectations, but differences in correlates of Wicca using the Internet data in contrast to existing measures of “New Age” spirituality highlight the empirical importance of maintaining distinctions between the two.     

Nursing Home Residents' Perception of the “Good Death”

ABSTRACT

Little is known about the concept of the “good death” and its relationship to formal Christian religious belief. In this research, 15 nursing home residents participated in a semi-structured open-ended interview in which they were asked to describe their beliefs about the good death experience. This paper summarizes the most distinctive themes of one study of the impact, of formal religious belief on attitudes regarding the good death. The majority of interviewees defined a good death in terms of freedom from pain and suffering, and indicated that religious faith and prayer were important to them in coping with death and dying.     

The “religiosity gap” in a clinical setting: experiences of mental health care consumers and professionals

ABSTRACT

In Western countries, professionals in mental health care (“professionals”) tend to be less religious than “consumers”. This qualitative study explores the meaning of this “religiosity gap” for professionals and consumers in mental health care. Both a regular, secular and a Christian clinic in the Netherlands participated in this study. Content analysis was applied to 35 consumer interviews and 18 interviews with professionals. Consumers reported negative experiences (e.g., perceived disrespect and a lack of confidence) and/or negative expectations (e.g., misunderstanding and misinterpretation) related to a religiosity gap. They also mentioned advantages of a “religiosity match”, like safety and confidence and appreciated professionals’ religious/spiritual self-disclosure. Professionals in secular care setting tended to avoid religion and spirituality. In both clinics, they tended to neutralise religious/spiritual differences and be reticent in self-disclosure. Professionals are recommended to recognise the relevance of a religiosity gap and to consider different strategies in approaching religion/spirituality.     

A Systematic Comparison of African American and Non-African American Patients on Psychosocial Aspects of Hepatitis C Infection

The purpose of this study was to compare African American and non-African American hepatitis C virus (HCV) patients on self-reported symptoms of HCV liver disease and psychosocial characteristics commonly affected by it in a sample of 309 patients enrolled in a randomized controlled trial. African Americans (n = 196) rated a higher reliance on religion/spirituality for coping with HCV compared to non-African Americans. This study’s findings are a basis for encouragement of public health efforts and programs to seek partnerships with African American faith and religious communities to identify and treat undiagnosed cases of HCV and promote HCV awareness.     

Are Religiosity and Spirituality Associated with Obesity Among African Americans in the Southeastern United States (the Jackson Heart Study)?

There are several lines of evidence that suggest religiosity and spirituality are protective factors for both physical and mental health, but the association with obesity is less clear. This study examined the associations between dimensions of religiosity and spirituality (religious attendance, daily spirituality, and private prayer), health behaviors and weight among African Americans in central Mississippi. Jackson Heart Study participants with complete data on religious attendance, private prayer, daily spirituality, caloric intake, physical activity, depression, and social support (n = 2,378) were included. Height, weight, and waist circumference were measured. We observed no significant association between religiosity, spirituality, and weight. The relationship between religiosity/spirituality and obesity was not moderated by demographic variables, psychosocial variables, or health behaviors. However, greater religiosity and spirituality were related to lower energy intake, less alcohol use, and less likelihood of lifetime smoking. Although religious participation and spirituality were not cross-sectionally related to weight among African Americans, religiosity and spirituality might promote certain health behaviors. The association between religion and spirituality and weight gain deserves further investigation in studies with a longitudinal study design.     

Simone Weil on Labor and Spirit

This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a critique of capital as a “force” that disrupts the individual's relation to her own work by reducing it to the mere activity of calculable “production.” Capital reduces labor to an abstraction and thereby uproots human subjectivity, on a systemic scale, from its connection to living praxis, or what Weil calls spirituality. Life itself is exchanged for a simulacrum of life. In positioning living labor as spiritual, Weil's work offers a corrective to these deadening practices.     

Native American Spirituality

ABSTRACT

Followers of the New Age movement and others have been exploiting and commercializing “Native American” spirituality. This exploitation is being fought by many Native people. Native American spirituality may be studied and appreciated, but use of Native American religious forms outside of Native American communities is considered misappropriation and cultural theft. Native spiritualities address the needs of present-day Native communities. A Native spirituality that ignores that need is no longer a religion of and for the community. Disconnected from a Native community, religious beliefs, ceremonies, and religious art forms lose their primary significance.     

Wholistic Theology as a Conceptual Foundation for Services for the Oldest Old

SUMMARY

Social service agencies are focusing more and more on the “old-old.” Some organizations have secular missions that address multiple domains (i.e., physiological, economic, social, etc.). Other agencies, developed by the religious community, designate spirituality as a domain to be addressed in serving the “old-old.” This paper examines interfaces between secular social service organizations and those persons (whether staff, board or religious leaders) who attempt to provide a wholistic perspective for service provision to the “old-old.”     

Widows' Spiritual Journeys: Do They Quest?

SUMMARY

Two studies examined the spiritual experiences of older women shortly after their husbands' deaths. The central question was, in the process of becoming and being a widow, do the older women begin a reflective dialogue with existential questions and initiate spiritual journeys as recent widows? One study is based on the widows within a random sample of older adults. The second study involved in-depth interviews with 15 recent widows. Both studies included Batson's measures of means, ends, and quest religious orientations. There was more evidence of an “ends” (intrinsic) orientation among the widows than “means” (extrinsic) for religious involvement; there was also no change over time in these orientations. Their quest orientation, however, became significantly less prevalent in the follow-up. It seems that women indeed quested, and by follow-up engaged their faith for religious consolation. Data from Study 2 revealed two themes: religious involvement provided a sense of continuity and direction, and through faith and prayer the women were able to (re)find meaning and purpose to life.     

Reading Notes on the Beginning Phase of the Treatment of a Religious Patient

Abstract

Mark Somerstein's (2006) presentation of his deliberations regarding the dual focus of clinical and religious dimensions of a self-limiting male Roman Catholic patient are critically assessed. Somerstein, of Jewish faith, struggles to find a parallel avenue that would enable both his own faith and the patient's faith to be brought into the treatment process without unduly overloading the clinical dialogue. The present writer examines the implications of driving a sharp dichotomy between “religious” and “clinical” dimensions, insisting that the tendency to divide the two results from listening to religious material and metaphors at face value. At the deepest level, referred to as the latent theology, this split disappears. The author offers recommendations about the conditions that are required in order for countertransference in such cases to be effectively linked to the inner dynamics of the patient.     

The Paradoxes of Humor and the Burdens of Despair

SUMMARY

People today often express considerable despair about old age and the aging process. Older adults who experience frequent losses of connections with important persons can feel considerable despair in old age. Nevertheless, many older people retain hope in the face of situations that elicit despair and demonstrate what gerontologists call the “paradox of well being” in later life. Often, their hope is expressed in humor. This paper traces the connections among humor, hope, and religious faith in older adults. It argues that even persons who suffer from dementia can continue to express what Viktor Frankl called the “defiant power of the human spirit” through their humor.     

Spiritual Well-Being Among HIV-Infected Adolescents and Their Families

Congruence in spirituality between HIV+ adolescent (n = 40)/family (n = 40) dyads and psychological adjustment and quality of life were assessed, using the Spiritual Well-Being Scale of the Functional Assessment of Chronic Illness Therapy, Beck Depression Inventory-II, Beck Anxiety Inventory and Pediatric Quality of Life Inventory at baseline and 3-month post-intervention. Adolescents were 60 % female and 92 % African American. Congruence in spirituality between adolescent/surrogate dyads remained unchanged at 3 months. High congruence existed for “having a reason for living”; rejection of “life lacks meaning/purpose” and “HIV is a punishment from God.” Adolescents were less likely to forgive the harm others caused them than their families.     

Referrals to chaplains: The role of religion and spirituality in healthcare settings

Given the increasing importance of understanding how healthcare workers interact with the principal person designated to meet patients’ spiritual needs— the chaplain— the current study provides an inter-disciplinary perspective of the role of chaplains (and spirituality) in patients’ emotional, physical, and spiritual health. The study surveyed a randomly selected national sample of hospital directors in four disciplines: medicine (n?=?278), nursing (n?=?230), social services (n?=?229), and pastoral care (n?=?470). Participants rated the importance of referring patients to chaplains for four different areas: pain/depression, anxiety/anger, treatment issues, and loss/death/meaning. Results revealed significant differences in referral patterns for type of hospital, professional discipline, the hospital's religious affiliation, and self-reported spirituality. Results are discussed in relation to historical views of spirituality and religion within the different disciplines.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.