Old Fears Die Hard: Return of Public Speaking Fear in a Virtual Reality Procedure

Exposure-based therapy is an effective treatment for social anxiety, but some patients relapse. We used a novel virtual reality procedure to examine spontaneous recovery (i.e., a return of fear over time) and fear renewal (i.e., the return of fear after a context switch) in individuals with fear of public speaking. On Day 1, 32 participants received exposure training before a virtual audience. On Day 8, participants completed a spontaneous recovery phase, followed by a fear renewal test, in which they gave a presentation in front of a new (context switch) or the same audience (no context switch). After exposure, participants exhibited a lower heart rate, subjective distress, negative valence, and arousal. One week later, participants showed spontaneous recovery of heart rate, and the context switch group showed renewal of subjective distress, negative valence, and arousal. Future studies can use this procedure to test interventions aimed at improving long-term exposure effects in individuals with public speaking fear.     

Ecumenism as Encounter

This article is a personal testimony of the encounter between Orthodox and Anglican traditions in the 20th and the 21st centuries. It offers an overview of more than 40 years of experience in ecumenical work with Orthodox churches, beginning with an experience of Orthodoxy in Serbia in 1974 and a meeting with Fr Justin Popovi?. It continues with an account of the Fellowship of St Alban and St Sergius, which has enabled Anglicans to meet and worship with Orthodox. It concludes with a discussion of the ways in which these relationships matured after the fall of communism with the creation of the Institute for Orthodox Christian Studies in Cambridge as an example of shared theological education. The article also highlights how traditions from the East of spiritual fatherhood, the Jesus Prayer, and icons have become familiar parts of Anglican church life.     

“Liturgy emerges from a wound”

Serious academic reflection and scholarship on the Fresh Expressions of Church (FXoC) movement in the United Kingdom is developing significantly, but there exists almost no such work in South Africa. What has been produced deals with scholars reflecting on their experiences of Fresh Expressions in the United Kingdom (Ian Nell and Rudolph Grobler, “An Exploration of Fresh Expressions as Missional Church: Some Practical-Theological Perspectives,” NGTT DEEL 55:3–4 (2017), 747–68). This is an unfortunate situation. While there has been a generous response by many churches, there has been little interest, by and large, from the Anglican Church of Southern Africa (ACSA). FXoC is, then, an under-researched entity in South Africa. This article, part of a larger study, seeks to ask questions about how liturgy might develop from below in a new ecclesial community of marginalized people.     

Changes in Children's Episodic Narratives Through Long-Term Repeated Recall: Longitudinal Case Studies1

This study aimed to investigate whether a child's narrative of a particular past episode would change in repeated reporting over the long term, and if so, how it would change. To answer these questions, I conducted longitudinal case studies of episodic reports by children every 2–6 months, from their early childhood to the age of 10–15 years. Criteria for inclusion were set in advance; seven episodic narratives meeting these criteria were analyzed. Two types of changes in the narratives were observed, as expected: that of including other information, and that of an event suddenly being reported after no recall for several years. Information from the children's surroundings seemed to be substantially involved in these changes in their episodic narratives. The present results also indicate that mothers' episodic memories are not always reliable and that the schema children have can influence their episodic memories.     

National Context,Parental Socialization,and the Varying Relationship Between Religious Belief and Practice

Parents are crucial agents of religious socialization, but the broader social environment is also influential. A key question is whether parents are more or less influential when their religious beliefs and practices are not shared by people around them. Current thinking on the issue has largely been shaped by Kelley and De Graaf, who argued that parental religious socialization matters most in secular countries. We maintain that that conclusion is mistaken: levels of parental and national religiosity are both important, but their effects are largely independent of each other. Kelley and De Graaf's findings rely on the assumption that religious belief and practice are different expressions of the same underlying phenomenon (religiosity) and vary in the same way across time and space. These measures are not equivalent, however. In relatively religious societies, belief in God is widespread even among those who do not attend services, whereas in societies where religious involvement is low, nonchurchgoers tend to be nonbelievers.     

Ensemble coding of facial identity is not refined by experience: Evidence from other-race and inverted faces

The ability to recognize identity despite within-person variability in appearance is likely a face-specific skill and shaped by experience. Ensemble coding – the automatic extraction of the average of a stimulus array – has been proposed as a mechanism underlying face learning (allowing one to recognize novel instances of a newly learned face). We investigated whether ensemble encoding, like face learning and recognition, is refined by experience by testing participants with upright own-race faces and two categories of faces with which they lacked experience: other-race faces (Experiment 1) and inverted faces (Experiment 2). Participants viewed four images of an unfamiliar identity and then were asked whether a test image of that same identity had been in the study array. Each test image was a matching exemplar (from the array), matching average (the average of the images in the array), non-matching exemplar (a novel image of the same identity), or non-matching average (an average of four different images of the same identity). Adults showed comparable ensemble coding for all three categories (i.e., reported that matching averages had been present more than non-matching averages), providing evidence that this early stage of face learning is not shaped by face-specific experience.     

Are high levels of religiosity inconsistent with a high valuation of science? Evidence from the United States,China and Iran

We asked whether high levels of religiosity are inconsistent with a high valuation of science. We explored this possibility in three countries that diverge markedly in the relation between the state and religion. Parents in the United States (n = 126), China (n = 234) and Iran (n = 77) completed a survey about their personal and parental stance towards science. The relation between religiosity and the valuation of science varied sharply by country. In the U.S. sample, greater religiosity was associated with a lower valuation of science. A similar but weaker negative relation was found in the Chinese sample. Parents in the Iranian sample, by contrast, valued science highly, despite high levels of religiosity. Given the small size of our United States and Iranian samples, and the non-probabilistic nature of our samples in general, we caution readers not to generalise our findings beyond the current samples. Despite this caveat, these findings qualify the assumption that religiosity is inconsistent with the valuation of science and highlight the role of sociocultural context in shaping adults' perception of the relation between religion and science.