The Zeal of the Convert Revisited

Social scientists have long been interested in the effects of conversion on religiosity. Drawing on data from the 2014 Pew Religious Landscape Survey, I revisit the zeal of the convert thesis by comparing the religiosity of both converts and cradle members within the main American religious traditions. My findings reveal that converts are not more zealous than lifelong members, in fact, converts tend to have lower levels of religious commitment. Switchers raised in strict denominations do exhibit greater zeal than cradle members. The discussion argues that people create new, hybrid forms of religious engagement based on elements from both their current and childhood religious identities. Conversion is less a sudden rupture involving dramatic, wholesale change; rather, it is a process in which some prior religious norms are retained alongside new ones.     

Cultural Dimensions of Early Pregnancy Loss: Spiritual and Religious Issues

Nearly one in five clinically confirmed pregnancies ends in a loss before 20 weeks (Bardos et al., 2015). Despite the prevalence of miscarriage, many women and partners experience a lack of acknowledgment and support while also encountering complicated concerns related to the intersection of perinatal loss, culture, religious and spiritual issues, medical treatment, their reproductive stories, and grief (Randolph et al., 2015). Counselors working with these clients must address complex cultural considerations. As such, we review key cultural and religious/spiritual issues related to early pregnancy loss and offer recommendations for practice based on the current literature in the context of the Association for Spiritual, Ethical, and Religious Values in Counseling (2009) counseling competencies.     

Younger and older adults’ prospective memory: the role of delay task difficulty

ABSTRACT

There is mixed evidence on the impact of delay task difficulty on prospective memory (PM) performance and little research has examined this among older adults. The present study examined younger (N = 60) and older (N = 57) adults’ prospective memory (PM) performance after completing an easy or difficult Raven’s matrices task. To assess whether delay difficulty impacted how often participants thought about their PM intention, participants were asked to report on what they thought about during the delay task itself and retrospectively after all tasks were completed. Younger adults outperformed older adults on the PM task; however, delay task difficulty had no impact PM for either age group. Reports of thinking about the intention during the delay task differed by age group depending whether they were online or retrospective, however, overall greater reports of thinking about the intention was positively associated with PM performance.     

How impaired is too impaired? Exploring futile neuropsychological test patterns as a function of dementia severity and cognitive screening scores

Some older adults cannot meaningfully participate in the testing portion of a neuropsychological evaluation due to significant cognitive impairments. There are limited empirical data on this topic. Thus, the current study sought to provide an operational definition for a futile testing profile and examine cognitive severity status and cognitive screening scores as predictors of testing futility at both baseline and first follow-up evaluations. We analysed data from 9,263 older adults from the National Alzheimer’s Coordinating Center Uniform Data Set. Futile testing profiles occurred rarely at baseline (7.40%). There was a strong relationship between cognitive severity status and the prevalence of futile testing profiles, χ²(4) = 3559.77, p < .001. Over 90% of individuals with severe dementia were unable to participate meaningfully in testing. Severity range on the Montreal Cognitive Assessment (MoCA) also demonstrated a strong relationship with testing futility, χ²(3) = 3962.35, p < .001. The rate of futile testing profiles was similar at follow-up (7.90%). There was a strong association between baseline dementia severity and likelihood of demonstrating a futile testing profile at follow-up, χ²(4) = 1513.40, p < .001. Over 90% of individuals with severe dementia, who were initially able to participate meaningfully testing, no longer could at follow-up. Similarly, there was a strong relationship between baseline MoCA score band and likelihood of demonstrating a futile testing profile at follow-up, χ²(3) = 1627.37, p < .001. Results can help to guide decisions about optimizing use of limited neuropsychological assessment resources.     

Sociality and intergenerational transfer of older adults’ nostalgia

Interest in nostalgia has blossomed, yet its nature in older adulthood and potential for intergenerational transfer to younger adults has remained neglected. In Experiment 1, we focused on the content of older adults’ nostalgic (vs. ordinary) recollections and asked whether older adults’ nostalgia could be transferred to younger adults. We showed that nostalgia expressed in older adults’ narratives was positively associated with nostalgia reported by young-adult readers. In Experiment 2, undergraduates read a nostalgic or ordinary narrative written by an older adult. Then they rated their own nostalgia as well as their perceived social connectedness, self-continuity, and meaning in life. Exposure to older adults’ nostalgic (vs. ordinary) narratives promoted concurrent nostalgia among young adults, along with associated psychological benefits (social connectedness, self-continuity, meaning). The findings illustrate the potential for intergenerational transfer of nostalgia through written narratives, and attest to the universality of nostalgic themes across younger and older adults.     

(Re)producing Buddhist hegemony in Sri Lanka: advancing the discursive formations of self-Orientalism,religious (im)mobility and ‘unethical’ conversion

This paper explores how Buddhist groups in Sri Lanka attempt to suppress conversion to Christianity. Conversion to Christianity can dilute the power and legitimacy of Buddhist groups, which has caused them to promote a discourse of ‘unethical’ conversion. My argument is that such a discourse is self-Orientalising in nature, and is designed to enable the (re)production of Buddhist hegemony in Sri Lanka. By constructing Buddhists as vulnerable and in need of protection, the hegemonic actions of Buddhist groups are validated. These constructions serve to restrict the religious (and socio-cultural) mobility of Buddhists, and to legitimise the persecution of Christians through both legislative and violent means. Sensitivity to the effects of self-Orientalism reveals the need for more critical readings of the effects of religious protectionism on both the Christian other, and the national self as well.     

Ecumenism in the 21st Century

This article explores the challenges facing the ecumenical movement at the beginning of the 21st century: global demographic trends and a shift in the centre of gravity of Christianity toward the global South; the need for ecumenical structures and institutions to change in response to new realities; the need to widen the ecumenical fellowship so that Roman Catholics, Pentecostals, and evangelicals who have not played a part in the WCC may participate more fully; the urgency of inter‐religious dialogue; and the need to discover a “spirituality of engagement” in interaction with the world and its people.     

Religious Commitment's Moderating Effect on Refugee Trauma and Growth

The authors assessed religious commitment's moderating effect on the relationship between posttraumatic stress disorder and posttraumatic growth (PTG) in adult Liberian refugees who experienced trauma from war (N = 444). Results indicated that religious commitment predicted PTG and had an interaction effect on the relationship between trauma and PTG, albeit a negative one. Counselors should therefore gauge clients’ worldviews in terms of religion or spirituality before integrating spiritual or religious issues in therapy.     

KAUFMAN'S DEBT TO KANT: THE EPISTEMOLOGICAL IMPORTANCE OF THE “STRUCTURE OF THE WORLD WHICH ENVIRONS US”

Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue.     

THE RELEVANCE OF EMERGENCE THEORY IN THE SCIENCE–RELIGION DIALOGUE

In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science–religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though one could perhaps construe an argument for the positive ontological status of emergence as a negative case for a religious worldview. (2) To be considered more plausible, religious naturalism should interpret religious discourse from the perspective of pragmatic realism. (3) Panentheistic models of divine causality are unable to avoid ontological dualism. (4) It is not obvious that emergent phenomena and/or properties are nonreducible in the ontological sense of the terms; indeed, the tension between weak and strong emergence makes it difficult for the emergentist to make ontological judgments. My general conclusion is that the concept of emergence has little metaphysical significance in the dialogue between science and theology.