The Relationship Between Religion and Religious Coping: Religious Coping as a Moderator Between Religion and Adjustment

This study examined the relationship between and among religion, religious coping, and positive/negative psychological adjustment and investigated whether the four religious coping styles of Self-Directing, Deferring, Collaborative, and Turning to Religion would significantly moderate the relationship between religion and psychological adjustment. Each of the four religious coping measures were significant moderators between religion and positive and negative adjustment. However, the high self-directing and high religion group showed opposite results from the other three coping styles, in that they were the most maladjusted and least satisfied with life compared to the other three integration and religious coping groups. The participants high on religion and high deferring, high collaborative, and high turning to religion groups were less maladjusted and more satisfied than the other three groups in each of these religious coping styles.     

The Problem of Relevance and the Future of Philosophy of Religion

Despite the growth in research in philosophy of religion over the past several decades, recent years have seen a number of critical studies of this subfield in an effort to redirect the methods and topics of inquiry. This article argues that in addition to problems of religious parochialism described by critics such as Wesley Wildman, the subfield is facing a problem of relevance. In responding to this problem, it suggests that philosophers of religion should do three things: first, be critically self‐aware about their aims of inquiry; second, investigate concepts used by other philosophers, scientists, and religious studies scholars to identify and dispel confusion about religions; and third, following the model of applied ethics, work to clarify concepts and advance arguments of contemporary practical urgency.     

Religion as a Predictor of Psychological Distress in Two Religious Communities

Although spirituality and religion play a role in the lives of many North Americans, the relationship of these variables to symptoms of affective disorders has not been rigorously studied. The authors, therefore, evaluated the extent to which religious factors predicted symptoms of distress in a large community sample of 354 individuals (120 Christian and 234 Jewish). Results indicated that religious denomination was a poor predictor of distress. However, general religiousness (e.g. importance of religion), religious practices (e.g. frequency of prayer), and positive religious core beliefs predicted lower levels of worry, trait anxiety, and depressive symptoms, whereas negative religious core beliefs predicted increased symptoms. These variables accounted for a small but significant portion of the variance in reported symptoms after controlling for covariates. These findings are taken to indicate that religion is an important factor to consider when evaluating and treating distress in religious individuals. Implications for clinical practice of empirically supported treatments with religious individuals are explored.     

Science and Religion: Getting Ready for the Future

I explore three challenges for the current dialogue between science and religion: the challenges from hermeneutics, feminisms, and postmodernisms. Hermeneutics, defined as the practice and theory of interpretation and understanding, not only deals with questions of interpreting texts and data but also examines the role and use of language in religion and in science, but it should not stop there. Results of the post‐Kuhnian discussion are used to exemplify a wider range of hermeneutical issues, such as the ideological potential of scientific concepts, the dynamics of interdisciplinarity, and the significance of the socioeconomic situatedness of science and religion. Feminist research analyzes the consequences of the interplay of masculine, feminine, and gender typologies in religion and science. Examples from the history of science as well as current scientific conceptualizations indicate that beliefs in the inferiority of woman form part of our inherited scientific, religious, and metaphysical framework. It is argued that postmodernism in its most constructive form shares the best fruits of modernity, especially of the Enlightenment, while avoiding some of its most serious mistakes. In conclusion, reflecting on the three publics engaged in the dialogue between science and religion—academe, religious communities, and societies—I offer constructive suggestions and critical observations concerning the future of this dialogue.     

On Comparative Religious Ethics as a Field of Study

This essay is a critical engagement with recent assessments of comparative religious ethics by John Kelsay and Jung Lee. Contra Kelsay's proposal to return to a neo‐Weberian sociology of religious norm elaboration and justification, the authors argue that comparative religious ethics is and should be practiced as a field of study in active conversation with other fields that consider human flourishing, employing a variety of methods that have their roots in multiple disciplines. Cross‐pollination from a variety of disciplines is a strength of comparative ethics, which has enlivened recent and ongoing research on ethics, not a problem to be resolved by convergence on a single, distinctively comparative project. The authors also argue in response to Lee and Kelsay that while individual comparative studies of virtue and personal formation can be flawed in various ways, this line of research has been productive and at times very compelling. Moreover, attention to comparative virtue ethics shows how scholarship on some ethical topics necessitates drawing on a variety of perspectives and disciplinary backgrounds, a conclusion relevant to all work in religious ethics today.     

Hungary for Religion: A Supply-Side Interpretation of the Hungarian Religious Revival

The collapse of Soviet Communism has brought about sweeping revivals of religion in most of Eastern Europe and the Soviet successor states. This astonishing change in religious activity appears ideal for further testing of the supply-side theory of religious change. In this paper I investigate whether the dramatic religious revival in Hungary can be explained using a supply-side framework. I begin with a brief sketch of the history of religion in 20th-century Hungary in order to place current data in the proper context. Next, I present data from national surveys of Hungary and eyewitness accounts to assess the causal relationship between religious restrictions and religious activity as predicted by supply-side theory. Then I investigate secularization accounts of religious activity in Hungary and conclude that the supply-side thesis best fits the available data. Finally, I indicate the leveling off of the Hungarian revival due to decreased religious competition and posit future expectations concerning religious activity in Hungary.