Genetic Moral Enhancement? Yes. Holiness? No

As moral human beings, we deplore our violence and try to rein it in through moral suasion and post-hoc restraint. Could genetic engineering help? Moral enhancement through genetic engineering might predispose us to performing good acts, good deeds. However, good acts alone, theologically speaking, do not count as either morality or holiness. Becoming a good and holy person-in-community is a process of freely chosen character development. While re-creating ourselves genetically to eliminate aggressive acts is not insignificant, such interventions constitute a starting point, not the endpoint, of living a meaningful life in relation to God. Bernard Lonergan’s notion of moral agency requires moral conversion and religious conversion, neither of which could be achieved through gene expression alone. Conversion requires free and intentional participation in moral character development. Finally, we note that salvation according to Christianity is not earned, regardless of a person’s good acts or good moral character.     

Traveling Without a Destination? A Dialogical Analysis of Professional Identity Construction Among Australian Double Degree Psychology Students

This paper presents findings from a study of Australian double degree psychology students’ construction of professional identity. Dialogical self theory was used as a framework to conceptualize professional identity construction and to identify the I-positions, the voices of others, and the relationships between these voices within the self. Results revealed that conflicting voices were heard within the self, creating tensions in students’ professional identification. Moreover, it seems that when trying to navigate their study journeys, students rely on several, sometimes unintentional, value orientations to assist them in moving forward from these struggles. Findings are considered in the context of further developing dialogical self theory and the enhancement of curricula that focus on multiprofessional and interdisciplinary learning and teaching.     

Continuity in Problems of Social Functioning in Adulthood: A Cumulative Perspective

Based on an ongoing longitudinal study involving 145 women and 152 men, this study analyzed the continuity in and accumulation of problems of social functioning from age 27 (year 1986) to age 36 (year 1995), and studied sex differences in these processes. The accumulation of problems of social functioning (e.g., poor financial standing, poor intimate relationships, and drinking problems) was more common in men than in women at both ages. Sex differences, however, narrowed because problems increased only among women during the follow-up period. Continuity, both in accumulated problems and in good social functioning, was stronger than continuity in single problems, as assumed on the basis of the theory of problem gravitation. The proportion of individuals with either accumulated problems or with good social functioning did not, however, increase relative to individuals with single problems, as the theory of problem gravitation has suggested. Continuity in problems of social functioning was partly mediated by career instability among both sexes. There was also a tendency for the quality of partner to moderate the relation between problems of social functioning between the two ages; in particular, a problematic partner was likely to add to women's problems.     

Age Is Unnecessary

The postmodern process that acknowledges ambiguity and established bias requires the critical perspectives of Disability and Age Studies. When exploring portrayals of age in canonical literature, few characters figure as prominently as Shakespeare's King Lear. The image of the aged monarch in this renowned drama has reinforced stereotypical associations of old age, decline, and senility that reflect critical prejudice more than conclusive textual interpretation. This article argues that King Lear challenges ageist conceptions both by obfuscating boundaries of natural and social constructions of reality and by representing an unstable life trajectory that incorporates a breadth of behaviors that do not correspond to a particular age.     

Involved,Loyal, Alienated,and Detached. The Commitment of Pastors

This article deals with the commitment of pastors to their profession. An empirical inquiry among Roman Catholic and Protestant pastors reveals that two types of commitment play an important role in the pastoral profession: affective commitment and cost commitment. Affective commitment concerns positive emotional ties with the pastoral profession. Cost commitment refers to the problems that pastors expect to encounter were they to quit their profession. Both forms of commitment are connected to the pastors' religious orientation and their job satisfaction. The conclusion discusses the influence of commitment to the pastoral profession on staying on as pastor. It also reviews the effects of commitment on the pastors' dedication to their jobs and their general well-being.     

The Association Between Strength of Religious Faith and Coping with Daily Stress

Recent research has examined the positive relationship between religious faith and both physical and mental health. The current study investigated the association between strength of religious faith and the ability to cope with daily stress over a 7-day period. The participants consisted of 68 students and 64 faculty or staff from a Catholic, liberal arts university. Measures included the Santa Clara Strength of Religious Faith Questionnaire, the Marlowe-Crowne Social Desirability Scale, the Symptom Check List-90-Revised, the Weinberger Low Self Esteem Scale, and a 10-point daily stress, coping, and strength of faith scale. Results suggest that religious faith was not associated with coping with daily stress.     

一名司法干部走向犯罪的心路历程

本文在正确理解社区矫正含义的基础上对一个社区矫正个案进行访谈。目的:通过交谈了解一个从监狱管理干部沦落为阶下囚的心路历程;方法:对其进行心理分析和探索,从而对其进行心理干预和生涯辅导;结果:通过测评,访谈取得了一定的成效。最后,对社区矫正的实践工作提出相关建议。     

Continuing the Conversation on Canada: Changing Patterns of Religious Service Attendance

David Eagle's article on changing patterns of religious service attendance appeared in the March 2011 issue of Journal for the Scientific Study of Religion. He presented a comprehensive analysis of three data sets that allow social scientists to estimate the rate of religious service attendance in Canada: Project Canada Survey (PCS), the General Social Survey (GSS), and the Canadian Survey of Giving, Volunteering, and Participating (GSGVP). Reginald Bibby initiated the PCS in 1975, 10 years before Statistics Canada began conducting the GSS in 1985, and 22 years before the GSGVP began in 1997. He comments on the Eagle article, cautions scholars to be mindful of important methodological differences across samples, and offers his own analysis of trends in religious service attendance.     

The Religiosity of Immigrants in Europe: A Cross‐National Study

This study examines cross‐national differences in the religiosity of immigrants in Europe utilizing three different measures of religiosity: religious attendance, praying, and subjective religiosity. Hypotheses are formulated by drawing upon a variety of theories—scientific worldview, insecurity, religious markets, and social integration. The hypotheses are tested using European Social Survey data (2002–2008) from more than 10,000 first‐generation immigrants living in 27 receiving countries. Multilevel models show that, on the individual level, religiosity is higher among immigrants who are unemployed, less educated, and who have recently arrived in the host country. On the contextual level, the religiosity of natives positively affects immigrant religiosity. The models explain about 60 percent of the cross‐national differences in religious attendance and praying of immigrants and about 20 percent of the cross‐national differences in subjective religiosity.