You don't have to go to church to be a good Christian: the implicit religion of the cathedral carol service congregation

The notion that you don't have to go to church to be a good Christian is accepted as an indicator of the form of implicit religiosity espoused by those who (in Bailey's analysis) say that they “believe in Christianity.” The present paper builds on the findings of a recently published survey of rural Anglican churchgoers celebrating harvest which suggested that de-institutionalised implicit religion may be superseding commitment to conventional explicit religious attendance. The responses of 1081 people who attended Christmas carol services in two English cathedrals in 2009 and 2010 are analysed. The findings of the previous paper that implicit religiosity is more prevalent among younger people and among those who attend church less frequently are replicated. Evidence is also found that women are more inclined to this view than men and that those who have a loose historical connection through baptism are more likely to endorse it than those with either no historical connections or stronger ones. Suggestions are made for further research.     

Predicting attitudes towards seeking medical care among Nigerian immigrants in the UK

ABSTRACT

This study investigates the relationships between acculturation, religion, and coping styles; as well as their predictive potentials in relation to socio-demographic factors, on access to medical help among Nigerians in the UK. This is a cross-sectional study using questionnaires for data collection (N?=?297). Results revealed negative correlations between assimilative behaviours and religious behaviours and between religious behaviours, denial and religious coping. High levels of religiosity and coping through behavioural disengagement and self-blame predicted poor attitudes to medical help; but those who used instrumental support, emotional support, and active coping showed more positive attitudes to medical help-seeking. No gender differences in medical help-seeking were found, but older people sought medical help more than those who were younger; while affiliation to the Christian religion predicted positive attitudes towards medical help seeking. These findings have implications for policy development towards tailored interventions that can enhance healthcare utilisation among immigrants.     

Rehabilitative Beit Midrash as a means for advancing the community integration of Ultra Orthodox Jewish persons with severe mental illness

ABSTRACT

Religious Jews with severe mental illness often encounter barriers to involvement in religious activities in their community affecting their ability to become integrated into their community. Therefore, a study was conducted in Israel examining the contribution to community integration through a programme providing religious persons with mental illness an opportunity to participate in religious studies. An A-B research design was implemented among 42 Ultra-Orthodox Jewish persons with severe mental illness utilising a culturally-oriented structured instrument. The study showed that the opportunity for involvement in religious studies could advance the participants’ sense of social interaction in their community as well as their sense of psychological integration with other religious people. It also strengthened their confidence in their ability to further get involved in religious studies in the community. Rehabilitation services providing persons with severe mental illness an opportunity for involvement in religious studies can act as a springboard for advancing their community integration.     

The Ways in Which Adolescents Cope and their Relationship to Age,Gender and Specific Religious Variables

This study investigated the roles of age, gender, the importance of religion/spirituality, attending church activities and frequency of prayer on the types of adolescents’ coping strategies. Participants were drawn from ten public high schools. Data on coping strategies, personal variables and religiosity and spirituality were collected using the Adolescent Coping Orientation for Problem Experiences (A-COPE) coping inventory. Scheffé posthoc tests were used to evaluate associations between the coping strategies used by adolescents and the identified personal and faith-oriented variables. Gender and age explained some differences in types of coping strategies preferred. Specifically, females used the developing social support coping strategy more than males; older adolescents used the avoiding problems coping strategy more than younger adolescents. Adolescents for whom religion/spirituality is of lesser importance, obtained a significantly higher mean score for the avoiding problems subscale. Both personal variables (age and gender) as well as one of the faith-oriented variables (importance of religion) were identified as important role players in using developing social support and avoiding problems as coping strategies by adolescents.     

Uncertainty avoidance moderates the link between faith and subjective well-being around the world

Theorists have suggested that faith in God can play an important role in the relief of anxiety associated with uncertainty. Yet little is known about the impact of national differences in uncertainty avoidance – the degree to which uncertainty is threatening to members of a culture – on the relationship between faith and subjective well-being. In the present study, we investigated faith’s relationships with psychological well-being in the World and European Values Surveys for nearly 240,000 people in 92 countries, and the role national uncertainty avoidance plays in modifying these relationships. We found that faith was positively related to subjective well-being around the world overall, but this relationship was moderated by uncertainty avoidance. In particular, the relationship between faith and well-being was strongest in nations characterized by the highest levels of uncertainty avoidance. Our results suggest that cultural norms of uncertainty avoidance play a role in determining faith’s role in psychological functioning.     

A Review of Mortality Research on Clergy and Other Religious Professionals

An exhaustive literature search was undertaken to find studies on mortality rates among clergy. A total of twelve studies, published between 1959 and 2000, were identified that examined mortality among American and European clergy. All but one of the reports found lower all-cause death rates for clergy compared to the people in general population of similar age. Protestant ministers consistently were found to have more than a 25% mortality advantage in various studies. Catholic nuns had a mortality advantage of roughly 20%–25%, whereas the mortality advantage of Catholic priests was just over 10%. Possible factors contributing to the lower death rates of clergy are discussed.     

School shooting fatalities and school corporal punishment: A look at the states

Student deaths from school shootings were examined across all 50 states according to the state’s policy on the use of corporal punishment in schools after controlling for associated differences in poverty rates and the prevalence of conservative Christian religions. There were significantly more school shooting deaths found in states allowing school corporal punishment compared with those that do not. The odds of fatal involvement in a school shooting were greatest in states permitting school corporal punishment compared with those prohibiting it (odds ratio, 2.04) or restricting it to districts serving less than half the student population (odds ratio, 1.77). Moreover, the rate of school corporal punishment was moderately correlated with the rate of fatal school shootings both across all states and within the South, the region in which endorsement of school corporal punishment is most prevalent.Aggr. Behav. 28:173–183, 2002. © 2002 Wiley‐Liss, Inc.     

Protecting God from Science and Technology: How Religious Criticisms of Biotechnologies Backfire

Many religious critics argue that biotechnology (such as cloning and genetic engineering) intrudes on God's domain, or plays God, or revolts against God. While some of these criticisms are standard complaints about human hubris, I argue that some of the recent criticism represents a "Promethean" concern, in which believers unreflectively seem to fear that science and technology are actually replicating or stealing God's special deity–defining powers. These criticisms backfire theologically, because they diminish God, portraying God as an anthropomorphic superbeing whose relevance and special nature are increasingly rivaled by human power.     

Practicing Rational Emotive Behavior Therapy and Religious Clients

REBT is a process of: (1) identifying dysfunctional emotions and behaviors which inhibit more effective pursuit of what clients experience as their deepest and most abiding desires; (2) relating these dysfunctions to irrational beliefs; (3) inducing clients to reduce the controlling role played by these beliefs in their lives and (4) adopting more self-helping beliefs and practices related to their goals thus reducing their dysfunctional emotions and behaviors and increasing their joyful living. This article discusses how this can be done from within an individual's supernatural belief system, whether that system is theistic or nontheistic.     

Christian counsellors' views on working with gay and lesbian clients: Integrating religious beliefs with counselling ethics

Thirty‐one counsellors who identified themselves as practising, committed Christians, returned completed questionnaires that investigated how they integrate their Christian beliefs with their professional ethical code when counselling gay and lesbian clients. It was found that although most respondents believed that they were able to accept gay and lesbian clients, a minority demonstrated incongruence in relation to members of this client group, and were judgmental about perceived gay/lesbian behavious. Counsellors who took a rational stance in their understanding of the Bible and Christianity expressed more open and accepting views. Counsellors with a literalist approach to the Bible appeared to be lacking in acceptance and were unaware that they may not be offering the core condition of respect to their gay or lesbian clients. These findings are discussed in terms of their implications for supervision, research and practice.