Gendered Organizations and Inequality Regimes: Gender,Homosexuality, and Inequality Within Religious Congregations

Building upon Acker's ( 1990 . Hierarchies, jobs, bodies: A theory of gendered organizations. Gender and Society 4(2):139–58; 2006. Inequality regimes: Gender, class, and race in organizations. Gender and Society 20(4):441–64) theory of gendered organizations and inequality regimes, this study investigates the extent to which inequality in gender and sexuality are linked within religious congregations. Using a nationally representative sample of congregations in the United States, the results demonstrate that a congregation's stance toward allowing women to serve as head clergyperson is significantly associated with its acceptance of gays and lesbians as members or leaders within the congregation. This research extends existing literature in three ways. First, it offers support for the utility of the concept of inequality regimes for investigating dimensions of inequality in addition to gender. Second, it provides evidence of the intersection of gender and sexuality within religious congregations, thereby contributing to the growing dialogue on congregational responses to homosexuality. Finally, these findings propose a number of avenues for future research regarding gender, sexuality, and organizations.     

The Existential Function of Intrinsic Religiousness: Moderation of Effects of Priming Religion on Intercultural Tolerance and Afterlife Anxiety

Managing existential concerns is theorized to be a key function of religion. We posit that priming religion should be related to greater existential security for those high in intrinsic religiosity. In Experiment 1, priming religion increased intercultural tolerance among individuals who were highly intrinsically religious but decreased it for those low in intrinsic religiousness. In Experiment 2, intrinsic religiousness again moderated the effects of the prime, suggesting that priming religion resulted in attenuated afterlife anxiety for intrinsically religious individuals but greater anxiety for individuals low in intrinsic religiousness. Religious reminders appeared to provide existential security—evidenced by tolerance and reduced death anxiety—only to those high in intrinsic religiousness and can be threatening to those low in intrinsic religiousness. Existential outcomes are a specific case in which intrinsic religiousness can moderate the effects of religious primes, suggesting that religion plays a different existential role for different people.     

New Spirituality and Social Engagement

New spirituality has often been accused of being egocentric and thus lacking incentives for social engagement. The discussion on this subject is tangled because authors differ in specifying who they are writing about and what the criticism is. After seeking an adequate demarcation of the target group (people involved in new spirituality), we established a concept of social engagement that distinguishes between behavior that is and that is not driven by egocentric motivation. Using measures based on this conceptual model, we surveyed a representative sample of the Dutch population. We found that on most measures people involved in new spirituality are less socially engaged than affiliated or traditionally religious people but more engaged than “secular” people. However, they are more committed to organizations for environmental protection, peace, or animal rights than others. Overall, demographic factors—especially education, age, and gender—are stronger predictors for social engagement than religious and spiritual beliefs, experiences, or practices. The most important spirituality variable that predicts some social engagement measures is connectedness with self, others, and nature.     

On the impact of words: interpretation,empathy and affect regulation

This paper offers a contribution towards furthering our understanding of a theme more usually associated with the Freudian tradition, namely the role and function of words as action, particularly in relation to the representational process and its somatic roots. Some reference to neuroscience research will be offered in this respect. It also considers the value of differentiating Empathy from Empathism, as defined by the Italian psychoanalyst Stefano Bolognini who distinguishes informing complementary countertransference from states of over‐concordance. Two analytic sessions taken from the intensive analysis of a deeply deprived late‐latency child showing violent behaviour are provided with the aim of illustrating the application of these concepts. It is argued that, given the same elaboration of the countertransference and the adequate empathic position on the part of the analyst, the difference in the outcome of the interpretation was made by the specific use of words—in this case the use or not of the personal pronoun―in the two sessions. As the case material is taken from the clinical work of a supervisee, some elements regarding the supervisory situation are also discussed in the paper.     

The Growing Social and Moral Conflict Between Conservative Protestantism and Science

Due to conservative Protestant elites challenging scientists in the public sphere, and prominent scientists attacking religion, scholars have claimed that there is an increasing conflict between conservative Protestants and science. However, these claims have never been empirically investigated and these general claims do not specify what conflict is actually about. In this article I use the General Social Survey from 1984 to 2010 to examine whether conservative Protestants are increasingly opposed to the social and moral influence of scientists. I find evidence for increasing opposition by biblical literalist conservative Protestants to the involvement of scientists in social debates about moral issues.     

Why philosophy and history matter: A conversation with Ann Taves

The article picks up some ideas that Ann Taves presents in her book Religious Experience Reconsidered, and looks at possible conversations that are not fleshed out in detail in Taves' book. In particular, it is argued that the disciplinary confrontation with philosophy and with historiography is of crucial importance if the disciplines of cognitive science and psychology of religion want to become in the future what they pretend to be nowda serious alternative and complement to the study of religion as we know it from other contexts, such as cultural studies and historiography     

Bodies and things in the forest of symbols

Taking Manuel Vásquez's book as its point of departure, this essay explores what a truly materialist history of materiality for the study of religion might look like, in contradistinction to idealist histories of materiality. It then mounts a defense of Clifford Geertz as a pioneering scholar of material and embodied religion, against the positions taken by Vásquez and, earlier, by Talal Asad, applying a critique that has by now become overly entrenched and unquestionable.     

More than belief,but not more than belief and desire

Manuel A. Vásquez’ More Than Belief: A Materialist Theory of Religion paints a rich picture of what a ‘non-reductive materialist framework for the study of religion’ would look like. Although it receives strong motivation from the inability of the predominant meta-approaches of theorizing religion to take seriously a range of materially grounded religious phenomena, it suffers somewhat from a lack of independent and autonomous argumentation. This article explores a convergence between Vásquez’ main points and the basic elements of one of the most influential positions within philosophical semantics – namely the semantic holism of Donald Davidson. Because Davidson's holism (assuming its correctness) provides constraints on all forms of theorizing, the fact that Vásquez’ position, unlike the ones he critiques, conforms to those constraints lends it a degree of rational presumption.     

What is it all about? Some reflections on Wouter Hanegraaff's Esotericism and the Academy

In reviewing the growth of the field of study of ‘Western esotericism,’ this article compares the attempts at delineating its intellectual and religious genealogy by von Stuckrad (Locations of Knowledge in Medieval and Early Modern Europe. Leiden: Brill, 2010) and Hanegraaff (Esotericism and the Academy: Rejected Knowledge in Western Culture. Cambridge: Cambridge University Press, 2012). The essay challenges the thesis that ‘Western esotericism’ was a decisive element in the formation of modern Western identities and some other elements of the reconstruction of the origin of the field delineated by Hanegraaff.