Preferences for religious help-seeking: racial and gender differences,interfaith intolerance,and defensive theology

We examined the relation between preference for religious help-seeking and defensive theology, interfaith intolerance, spiritual conceptualisations of mental health problems, race/ethnicity, and gender in a predominantly Christian sample of 389 college students. MANOVA revealed significant main effects for race/ethnicity, with African American participants showing higher scores than Caucasians and Latinos/as across all main study variables. Follow-up ANOVA yielded main effects for race across all four variables and main effects for gender on spiritual conceptualisation of mental health problems and defensive theology. All race/ethnicity by gender interactions were nonsignificant. Preference for religious help-seeking was regressed in a hierarchical manner on race/ethnicity and gender, followed by interfaith intolerance, defensive theology, and spiritual conceptualisation of mental health problems. A statistically significant model explaining 46% of the variance emerged incorporating all variables except race. A framework for understanding help-seeking preference is presented, followed by directions for future research.     

Spirituality and Religion in Antiretroviral Therapy (ART) in Kwazulu-natal,South Africa: A Longitudinal Study

This study assesses the effects of spirituality and religion in health outcomes of patients on ART in KwaZulu-Natal, South Africa. Participants were 735 patients who attended three HIV clinics for ART over a period of 20 months as follows: 519 after 6 months on antiretroviral therapy (ART), 557 after 12 and 499 after 20 months on ART. They completed the Duke Religion Index each visit. Factors associated with spirituality/religiousness included fewer mental health problems (lower depressive symptoms, lower alcohol use), CD4 cell counts, adherence to ART, better certain health related quality of life outcomes (physical, psychological and environmental), social support and internalized HIV/AIDS stigma. Further research could examine the feasibility of including spirituality and religion in the assessment and providing support interventions for HIV patients.     

Sleep duration and chronotype in adults in Côte d'Ivoire: influence of gender,religion and age

This study investigated the sleep-wake rhythm and chronotype of people living in Côte d'Ivoire. We assessed sleep-wake behaviour in 556 adults (336 men, 220 women) between 25 and 54 years (mean: 38.63) by means of structured interviews. Data were analysed by linear models with sleep wake variables as dependent variables and age, gender, religion and region (urban/rural) as fixed factors controlling for number of working hours and children. Results suggest sleep length not to differ between weekdays and weekends but sleep timing (chronotype) was later on weekends with a midpoint of sleep at 1:37am during weekdays compared to 1:58am on weekends. The more children, the earlier was the midpoint of sleep and the shorter was sleep length. Midpoint of sleep was earlier in older people. Women slept longer during weekdays and were earlier chronotypes. Sleep duration was longer in the rural areas and midpoint of sleep was later in the urban areas on weekdays and on the weekend. Muslims showed the shortest sleep duration and were earliest chronotypes. Sleep-wake cycles in the African setting sample were shorter for women, Moslems, and older people.     

Religious intellectual humility,attitude change,and closeness following religious disagreement

Abstract

This study explored the role of intellectual humility (IH) in promoting attitude change and relationship closeness in the context of religious disagreement. Participants (N = 174) completed a preliminary survey that assessed their attitude on several contentious religious issues (e.g. gay marriage, abortion). Participants who disagreed about a contentious religious issue were then paired and engaged in a 10-min discussion. After the discussion, participants completed a series of questionnaires. The greatest degree of attitude change was seen in pairs with mutually high levels of IH, in which the participant self-reported high levels of IH and also perceived the discussion partner to have high levels of IH. Higher perceptions of the IH levels of the discussion partner predicted higher levels of closeness and trust. We discuss limitations, areas for future research, and practical implications.     

Religious meaning making and attachment in a disaster context: A longitudinal qualitative study of flood survivors

ABSTRACT

The goal of this longitudinal qualitative study was to develop a grounded theory of religious meaning making and attachment in a disaster context. At 1-month (T1; n = 36) and 6-months postdisaster (T2; n = 29), we conducted in-depth interviews with a highly religious sample of adult survivors of the 2016 Louisiana flood, using a disaster-adapted version of the Religious Attachment Interview. We utilized Corbin and Strauss’s grounded-theory approach for data analysis. At both timepoints, results revealed that survivors who were theistic believers engaged in postdisaster religious meaning making in which they drew on benevolent God representations and theodicies to appraise the disaster’s cause, purpose, and religious-attachment effects, thereby contributing to positive religious-attachment outcomes (religious meanings made; e.g. renewed beliefs and experiences of God’s benevolence and providence). Findings are discussed in terms of theories and research on disasters, meaning making, and religious attachment, including implications for research and practice.     

Gods or rituals? Relational faith,spiritual discontent,and religious practices as predictors of hope and optimism

The current study investigates the incremental validity of a variety of functional religiosity variables such as religious practices, organizations, and self-designations as religious or spiritual, and content variables such as spiritual attachment to one's deity, meaning-making, values/beliefs, and faith maturity to predict unique variance in measures of hope and optimism, above and beyond the variance predicted by the five-factor model of personality. Hierarchical regression analyses revealed that positive and negative relational percepts with a deity, religious denomination, levels of spiritual commitment and meaning-making predicted significant incremental variance in various aspects of hope and optimism, above and beyond the variance predicted by a measure of the five-factor model of personality. Private prayer, attendance at religious services, congregational support, and identity as a religious person did not predict incremental variance in overall hope and optimism. Exploratory analyses indicated significant gender differences in the patterns of incremental criterion validity of the religiosity variables. The results are discussed in light of expectancy-value models of religiosity.     

The Turning of the Tide: Theology,Religion, and Economics1

Abstract : Although capitalist free market economics is in crisis, its assumptions continue to shape not only how we do business or politics but also how we think and feel, and even what we believe. For theologians and scholars of religion this means that we can no longer do our work without taking into consideration what is happening in the economy and how it affects us; before religion can become part of the solution we need to understand how it has become part of the problem. This article investigates how economics has shaped religion and theology and develops alternative perspectives.     

Developmental and Social Determinants of Religious Social Categorization

The purpose of this study was to assess developmental and social determinants of the age at which children become aware that the social environment can be marked by categorization into religious groups and that those groups are associated with different religious beliefs. The results show that middle childhood is a critical period for this religious social categorization. Moreover, social factors play a role in the development. Religious categorization is likely to appear sooner in children attending heterogeneous schools than in those at homogeneous schools, and children from the minority religious group in the country understand religious categorization earlier than children from the majority group. However, no relation was found between the age at which religious categorization was understood and parents’ religious socialization practices. This study is of both theoretical and practical interest: It complements what is already known about gender, race, and ethnic categorization by integrating developmental and social frameworks, and it can serve as a guideline for educational programs.     

God and Governance: Development,State Capacity,and the Regulation of Religion

In this article, we propose a new approach to an old question: How does development affect religion‐state relations? We argue that because development increases states’ ability to effectively formulate and implement policy, it will be associated with greater state regulation of religion. This stands in contrast to predominant theories that examine development's negative impact on individual religiosity while largely overlooking the impact that development may have on state institutions. We test our theory using data drawn from over 160 countries, and demonstrate that the effect of economic development on state regulation of religion is consistently positive, substantively significant, and robust to alternative measurements and the inclusion of a broad range of controls. Statistical analysis also demonstrates that the correlation between development and state regulation of religion is primarily a result of economic development's impact on state capacity, rather than social dislocation or improved coordination by religious communities. Incorporating state capacity recasts the study of religious regulation—and suggests that economic growth is unlikely to take religion off the political agenda.