Testing the Bivalent Fear of Evaluation Model of Social Anxiety: The Relationship between Fear of Positive Evaluation,Social Anxiety,and Perfectionism

The Bivalent Fear of Evaluation (BFOE) model of social anxiety proposes that fear of negative evaluation (FNE) and fear of positive evaluation (FPE) play distinct roles in social anxiety. Research is however lacking in terms of how FPE is related to perfectionism and how these constructs interact to predict social anxiety. Participants were 382 individuals from the general community and included an oversampling of individuals with social anxiety. Measures of FPE, FNE, perfectionism, and social anxiety were administered. Results were mostly consistent with the predictions made by the BFOE model and showed that accounting for confounding variables, FPE correlated negatively with high standards but positively with maladaptive perfectionism. FNE was also positively correlated with maladaptive perfectionism, but there was no significant relationship between FNE and high standards. Also consistent with BFOE model, both FNE and FPE significantly moderated the relationship between maladaptive perfectionism and social anxiety with the relationship strengthened at high levels of FPE and FNE. These findings provide additional support for the BFOE model and implications are discussed.     

Teaching Theology to Undergraduates: Are mature students easier to please?

A total of 1,687 course evaluation questionnaires, submitted by students attending undergraduate programmes in theology, indicated some significant age-related differences in responses. Overall, mature students displayed a higher level of appreciation for the lecturers, although they tended to be more critical when opportunities were not given for an interactive learning experience.     

The Relationship Between the Myers-Briggs Type Indicator and the Eysenck Personality Questionnaire Among Adult Churchgoers

A sample of 377 adult churchgoers completed the Myers-Briggs Type Indicator (Form G) and the Eysenck Personality Questionnaire. The data demonstrate that the measures of introversion-extraversion proposed by the two instruments are highly correlated, that there is a moderate correlation between the EPQ psychoticism scale and the MBTI measures of judging and perceiving, and that the MBTI scales map in quite a complex way onto the three-dimensional model of personality proposed by the EPQ.     

Equanimity: The somatization of a moral sentiment from the eighteenth to late twentieth century

Over the past 40 years, mindfulness‐based therapies (MBTs) have gained a reputation among the biomedical community for their ability to contribute to health, mental capital, and human flourishing. Recently, however, critical mindfulness scholars have questioned the moral import of MBTs, claiming that, in modernizing meditation, they strip Buddhist practices of their ethical and soteriological content. Inspired by Harrington and Dunne's (2015, p. 630) recent call to historicize this present discontent, I offer an account for this perceived “de‐ethicization” of mindfulness, locating it in a long history of changes in the ontological infrastructures supporting moral reasoning from the eighteenth century onwards. Through the example of equanimity—a virtue that has been a part of Western and Eastern character ethics and theories of flourishing from the ancient period to the modern age—I show how, from the eighteenth century, research in the natural sciences on nervous diseases, stress, and relaxation, provided a frame for rethinking moral equanimity as a somatic experience of physiological calm. This transformation reaches its peak in the late twentieth century in research on mindfulness, which builds upon that tradition by folding into its ambit Eastern conceptions of equanimity as well. Insofar as modern MBTs continue to somatize moral virtues, I argue that they raise questions about the degree to which they are conducive to human flourishing and well‐being, as opposed to the related but narrower notions of health and mental capital.     

Just how Emotionally Intelligent are Religious Leaders in Britain? A Study among Anglican Clergy in Wales

This study explores the profile of 364 Anglican clergy serving in the Church in Wales (264 clergymen, 93 clergywomen, and 7 who did not disclose their sex) on the Schutte Emotional Intelligence Scale. The data confirm the finding from three earlier studies of church leaders in Britain that both male and female clergy in Britain record significantly lower levels of emotional intelligence in comparison with the standardization data published for this scale. Closer investigation of the scale items, however, questions whether this instrument may offer a fair assessment of the kind of emotional intelligence best suited for pastoral ministry.

     

Assessing the Impact of a Paid Children,Youth, or Family Worker on Anglican Congregations in England

Drawing on the survey conducted by Christian Research and commissioned by the Youthscape Centre for Research and One Hope, this study examined the impact of a paid children, youth, or family worker on the weekly attendance of 5- to 18-year-old children within 786 Church of England churches with adult attendance ranging from 20 to 250 people. Nearly one-third of these churches had a paid children, youth, or family worker (N?=?259). The data demonstrated that on average the presence of a paid children, youth, or family worker added seven young people between the ages of 5 and 18 years to the total weekly Sunday attendance, after controlling for the weekly adult attendance figures.     

Flashing the Yellow Traffic Light: Choices Forced Upon Us by Gene Editing Technologies

The 2018 birth of two designer babies in China has sparked an immediate global controversy over the ethics of gene editing. For the longer range future, however, we must assess how CRISPR/Cas9, like so many other new bio-technologies, is forcing choice—moral choice—on a large scale. Gene editing for purposes of medical therapy, human enhancement, engineering of future children, and even creating a posthuman species, confront our society with the inescapable necessity of making moral choices. The task for churches in partnership with universities is not to decide in advance what is right or wrong. Rather, it is to prepare our people to make responsible choices.     

Amygdala–orbitofrontal connectivity predicts alcohol use two years later: a longitudinal neuroimaging study on alcohol use in adolescence

This study tested the relation between cortical–subcortical functional connectivity and alcohol consumption in adolescents using an accelerated longitudinal design, as well as normative developmental patterns for these measures. Participants between ages 8 and 27 completed resting‐state neuroimaging scans at two time points separated by two years (N = 274 at T1, N = 231 at T2). In addition, participants between ages 12 and 27 reported on recent and lifetime alcohol use (N = 193 at T1, N = 244 at T2). Resting‐state connectivity analyses focused on amygdala–orbitofrontal connectivity given prior research linking reduced coupling between these regions to alcohol use. Mixed model analyses revealed that age had a cubic relationship with alcohol use, with little to no use in childhood, steep increases in adolescence and leveling off in adulthood. No age effects were found for amygdala–OFC connectivity. Prediction analyses showed that left amygdala–orbitofrontal connectivity at the first time point predicted recent and lifetime alcohol use two years later. There was no evidence for the reversed relation, suggesting that brain connectivity measures precede explorative risk‐taking behavior in adolescence, possibly because decreased subcortical–frontal connectivity biases towards more explorative or risky behavior.