The Roman Catholic Church of Norway and migration challenges

Ever since its re-establishment in Norway in 1843, the Roman Catholic Church has grown steadily. On 1 January 2017, the church had a total membership of approximately 150,000. The reason for the latest, and certainly largest, wave of Catholic migrants to settle in Norway is labour migration resulting from the eastward expansion of the EU in 2004, when Poland and Lithuania joined. About half the Catholic population of Norway originates from these two countries. This article focuses on the following research question: How does the Roman Catholic Church in Norway, represented by sisters in religious communities, priests and ecclesiastical employees, respond to the large influx of Catholic migrants to Norway? The study is based on a qualitative survey consisting of semi-structured interviews with 10 informants, all religious sisters, priests or ecclesiastical employees. Although some informants admit that the strong growth resulting from migration has posed problems, such as tendencies to form ‘parallel congregations’ based on ethnic origin, most expressed a positive view of this influx of migrants and of the future of the Catholic Church in Norway.     

Psychometric properties of a four-component Norwegian Organizational Justice Scale

Organizational justice has attracted attention as a predictor of employees' mental and physical health as well as commitment and work outcomes. The lack of a Norwegian translation of an organizational justice scale has precluded its use in Norway. Four dimensions of the organizational justice construct were examined in a Norwegian military context, including facet measures of distributional, interpersonal, and informational justice developed by Colquitt in 2001, in addition to procedural justice developed by Moorman in 1991. Confirmatory factor analyses supported a four-dimensional structure with good internal consistency. Follow-up analyses have suggested that the four dimensions were nested beneath a general, latent organizational justice factor. A positive relationship between organizational justice and self-sacrificial behavior was found, indicating satisfactory construct validity. The results demonstrate that the Norwegian Organizational Justice Scale is a reliable and construct-valid measure of organizational justice in a Norwegian setting.     

On the Stability of Psychological Hardiness: A Three-Year Longitudinal Study

More than 30 years of research has established psychological hardiness as an important individual resiliency resource. One important question still remaining is whether psychological hardiness can be trained. The present study explored this question longitudinally within the context of a 3-year military academy training program. Cadets from 3 different Norwegian military academies (N = 293) completed hardiness questionnaires during the first week of their training, and then again at the end of each year, resulting in a total of 4 waves of data. Using hierarchical linear modeling, no statistically significant effect of time on hardiness scores was found. The nonsignificant growth parameter was examined further using Bayesian statistics as an indicator of the relative evidence for the null hypothesis of no change over time versus the alternative hypothesis of change. The resulting Bayes factor provided substantial support in our data for the null hypothesis of no hardiness development during the 3-year officer training programs.     

It's Personal—Or Not At All: On God as Love/r

Abstract : Henriksen discusses what it means that God is personal, with special regard to the claim that God is love. If God is love, God must be understood as personal. This approach is related to different elements concerning human life and human freedom, and how to engage in human life. Also the radical alternative is suggested: instead of understanding God as love, the alternative is considered that death is God (as the final and strongest power there is). This alternative shows that it is the most likely interpretation of actual human conduct to opt for the alternative that God is love. Hence, to understand God as love is part of what it means to relate humanely and with hope to what is taking place in human life.