Search Results (79)

Although spirituality and religiosity are related, they are not identical phenomena. Based on the results of previous research, we hypothesized that, of the two dimensions of spirituality—transcendence proper (TP) and spiritual openness (SO)—only the former would be a significant positive predictor of religiosity operationalized as centrality of religiosity (COR). This study included 343 participants aged 18 to 82 years (M = 32.18, SD = 10.84), who completed Scale of Spiritual Transcendence and Centrality of Religiosity Scale questionnaires. Structural equation modeling revealed that, when TP and SO were controlled for simultaneously, both predictors were significant. However, while the associations of TP with COR were strong and positive, SO turned out to be a significant but negative predictor of each aspect of COR. This suggests that spirituality can encompass elements that are negatively associated with traditional religiosity and supports the thesis that spirituality is a broader construct than religiosity. Full article

The participation of Muslim women in the Israeli labor force is very low and stems from them being part of a traditional patriarchal society where women (especially religious ones) are still expected to be homemakers. Additionally, previous governmental policy decisions hindered a wide integration of Muslim women into the labor market. This study examined the centrality of life domains for Muslim women according to their religiosity degree. A questionnaire concerning the relative centrality of work, family, community, religion, and leisure was distributed among 219 Muslim working women. The findings show that work was more central for traditional women compared to secular and religious ones, but secular women ranked the centrality of family first and work second, similarly to the ranking in various Western countries. By contrast, traditional and religious women ranked work first and family second. Additionally, secular women ranked the centrality of leisure and community higher than traditional and religious women. The Israeli case is relevant in this regard because, similar to other Western countries, most Muslims in Israel form a distinct ethnic group, characterized by lower socioeconomic status and subject to political marginalization. The results have both theoretical and practical significance. Full article

This study examines the values of religious and non-religious people in Central and Eastern Europe over the past thirty years. It focuses on changes in perceptions of gay people and explores how the emergence of sexual orientation in public discourse has influenced its acceptance or rejection. The research highlights a specific duality in the region where religiosity is accompanied by an increasing acceptance of gay people in the region; but in some countries, differences between religious and non-religious perceptions of gay people are increasing. The study argues that this duality is shaped by different public discourses, identity politics, and the varied roles of churches in these processes across countries. Consequently, it offers a new interpretation of the relationship between religiosity and attitudes toward gay people. Full article

Subjective Well-Being (SWB) is a central indicator of mental health and overall quality of life in emerging adulthood; religiosity can contribute to this outcome. Emerging research suggests that religious identity and virtues not only can contribute independently to SWB but may work together in shaping it. Given this interplay, the present study adopts a person-centered approach, using Latent Profile Analysis (LPA), to investigate profiles of emerging adults showing a similar configuration of religious identity and virtues and to examine their contribution to SWB. Two-hundred and ninety-one emerging adults living in Italy aged 18 to 30 completed an online survey asking for various demographic variables, religious status, religious affiliation, religious practices, religious identity (U-MICS Religious domain), character strengths and virtues (VIA- IS), and subjective well-being (SWLS and SPANE). A best-fitting model consisting of three distinct, non-overlapping profiles, each demonstrating a unique configuration of religious identity dimensions (commitment, in-depth exploration, reconsideration) and virtues (Transcendence, Humanity, Temperance), emerged. These profiles were differently associated with SWB. Specifically, individuals in the Engaged with High Religious Virtues profile displayed high levels of religious commitment and exploration, paired with high levels of religious virtues, particularly Transcendence, and exhibited the highest levels of SWB. These findings suggest that religious identity and virtues are strictly intertwined and that higher levels of this conjoint integration correspond to greater SWB. Future interventions aimed at fostering religious self-exploration and cultivating religiously grounded virtues can be particularly effective at this stage of the life cycle. Full article

This article aims to offer Yi Kwangsu’s The Heartless (Mujŏng, 1917), the first modern Korean novel, as an emblem of hybrid religiosity in colonial modernity that sheds light on an ambivalent alterity in the problem of hell in non-Western cultures. To the extent that the problem of hell in Christianity pertains to the question of why God allows evil to exist eternally, God’s omnipotent authority with justice and fairness beyond the grave is placed at the center of the inquiry into the ultimate standard of moral goodness the religious feasibility of which justifies the existence of sinners suffering eternal damnation in hell. But the co-existence of the omnipotent God and unrepentant sinners is not always questioned in the religiosity of hell in non-Western cultures. The Christian imaginary of hell in non-Western cultures often demarcates the question of God’s sovereignty from the sufferings of sinners in the problem of hell. Based on these observations, this article will investigate Yi’s narratives of hell in The Heartless, which are associated with Christianity but intertwined with his ethical demands for shaping a new individuality beyond the traditional hybrid religiosity of hell. Specifically, first, we will show that Yi’s Christian imaginary of hell is reformulated through the traditional imaginaries of hell in which, regardless of the existence of God’s sovereignty over the created order, the sufferings of sinners in hell function to secure social norms and orders. In doing so, we claim that the Christian imaginary of hell in The Heartless is relegated to a rhetorical means to beget the need for the self-awakening of the inner-self through which individual desires can be freed from the influences of Confucian morality as well as Christian theodicy. Second, in comparison with Lu Xun’s sympathetic relocation of Christian spirituality within the traditional Chinese imaginaries of hell in his longing for modern subjectivity, we explore Yi’s hybrid religiosity within colonial modernity, the vitality of which cannot be confined within the simple dichotomy between Western and non-Western cultures. At this juncture, the upshot of Yi’s hybrid religiosity within colonial modernity is that the theodicy of hell in Christianity can be displaced and thereby disenfranchised from the centrality of the search for a new individuality. Full article

The background and motivation of the research presented in this article is the obligation of Public Theology to do justice to young Muslim refugees as a minority group in German society regarding the role of religiosity in the way they are coping with life. In the research process, the authors became increasingly aware that most instruments to measure religiosity have a Western and/or Protestant bias in that they are more interested in religious attitude than in religious practice and/or religious lifestyle, which is very important for Muslim religiosity. Therefore, this article focuses on the distinction between halal and haram as indicators of religious practice according to Muslim benchmarks. Both the concept and the operationalization of a two-dimensional instrument of living a halal life are described. The instrument distinguishes between the individual importance of halal goods (food, medicine, cosmetics) and services (doctors) and their availability in the local environment. Each of the two dimensions comprises four items. Construct validity is shown by confirmatory factor analysis (CFI_robust = 0.934, TLI_robust = 0.902, RMSEA_robust = 0.114 [0.073; 0.156]) of a sample of N = 155 Muslim adolescents who have fled to Germany from Syria, Iraq and Afghanistan. External validity is tested by analyzing the correlation of the measurement instrument developed by the authors with the Centrality of Religiosity Scale. The presented halal instrument offers an approach to Muslim lifestyle that meets the orthopractic character of this religion. At the same time, it addresses the consequential dimension of religion within quantitative research. Full article

The Gubbio Revisited project, initiated to reinterpret the archaeological evidence collected during the 1980s Gubbio Project, primarily by a conversion from a paper to a digital record, has revealed significant insights into the evolving settlement patterns and religious expression in the Gubbio valley in Central Italy. This reanalysis of the survey evidence underscores the rhythms of settlement and ritual practice from the Neolithic through the Bronze and Iron Ages, into Roman times. Key excavations in the 1980s at Monte Ingino, Monte Ansciano, San Marco Romano, and San Marco Neolitico added details not only of settlement activity but also of embedded ritual, evidenced by material culture including pottery, faunal remains, and votive offerings. The foundation myth of indigenous religious practices, even amidst Roman influence, is documented through the Iguvine Tables alongside the introduction of new cults, showcasing a blend of local and imperial religiosity, a common feature in the Roman world. This research enriches the understanding of Gubbio’s historical and cultural landscape, emphasizing the demographic rhythms of the valley alongside the integral role of ritual in its societal evolution. Full article

In You Shall Be as Gods, Erich Fromm (1900–1980) defines his position as nontheistic mysticism. This research clarifies the term, considers its importance within Fromm’s humanism, and explores its potential origins. The nontheistic mystical position plays a central role in Fromm’s understanding of the relationship between mysticism and organized religion, religion and religiosity, and it clarifies the relationship between religion, philosophy, and social psychoanalysis, whose combination constitutes his humanistic ethics. Nontheistic mysticism relates, as well, to Fromm’s understanding of human nature; it involves the question of the relationship between language, perception, and experience. The nontheistic mystical position is linked to Fromm’s negative theology, the x experience, and idolatry. Hence, the nontheistic mystical position is relevant to Fromm’s understanding of self-realization and his vision of a sane society. Unlike some scholarly opinion, the conclusions of this paper suggest that Fromm’s humanism is not radical, as long as radical is defined as an absolute atheistic secular feature that eliminates the range of religious language and experience. Rather, it is a broad and cautious humanism that, on the one hand, internalizes the transcendent divinity into the human subject and transforms it into anthropological–ethical phenomena, but, on the other, implies that atheism carries the risk of an idolatrous identification of the human being with God. Consequently, this humanism requires a religious–mystical component to adequately portray the spiritual and ethical potentials of humanity and its challenges. Nontheistic mysticism is a consciousness mechanism aimed at the fine-tuning of the individual’s moral compass, which is affected by the pathologies of normalcy that prevail in all societies. Full article

Despite the potentially catastrophic nature of disasters, survivors can be highly resilient. Resilience, the capacity to successfully adapt to adversity, is both individual and collective. Policymakers and academics have recently emphasised the importance of community resilience, but with little consideration of local survivors’ perspectives, particularly young survivors within low- and middle-income countries. Therefore, this exploratory study aims to give voice to disaster-affected caregivers, teachers and female adolescent students by examining their conceptualisations of community coping and priorities for resilient recovery following the 2018 Central Sulawesi earthquake and tsunami. A total of 127 survivors of the devastating disaster, including 47 adolescents, answered open-ended survey questions related to post-disaster resilience. A content analysis identified key constituents of community resilience. The results indicate that survivors highly value community cohesion and participation, drawing on the community’s intra-personal strengths to overcome post-disaster stressors. Student conceptualisations of and recommendations for a resilient recovery often differ from the views of important adults in their lives, for example, regarding the role played by the built environment, “trauma healing” and religiosity in the recovery process. These findings have implications for the design of disaster resilience interventions. Full article

The ferry from Havana to Regla, Cuba, transports visitors from today’s cruise ship docks across a brief stretch of water in about 20 min. Despite its brevity, this watery passage symbolically foregrounds the Marian devotion on the southern rim of the grand harbor. In this way, water conjoins African diasporic histories of enslavement, labor, survival, resistance, daily life, and religiosity within Havana Bay, into which two urban geographies project. Regla historically served as a municipality for dockworkers and shipwrights and became an enclave for identity creation, civil association, and religious worship for people of African descent. The church and sanctuary of Nuestra Señora de Regla (“Our Lady of Regla”) has nurtured this connection as it houses effigies of the venerated Virgin, adorned in blue. The Virgin of Regla represents one of two, along with El Cobre, of the most important Marian devotions on the island of Cuba and is the focus of insular and diasporic pilgrimage. In Regla, the Virgin’s nautical iconography decorates the sanctuary and historically connects her to the working populations who sustained this devotion as they serviced Havana Harbor with their labor. Adjacent to the church is a waterfront park that looks out on the water and the city of Havana beyond. Bordered on one side by a low wall, the park incorporates a large ceiba tree, ceiba pentandra, also known as the silk cotton or kapok tree, a tropical species with a large trunk and spreading tree canopy native to Mexico and Central America, the Caribbean, northern South America, and West Africa (with a similar variety found in South and Southeast Asia). This article considers landscape as a methodology for examining the interplay of this tree and the adjacent church as interwoven and mutually reinforcing sites of devotion for the worship of the Virgin Mary and the oricha Yemayá in Regla, Cuba, with a view toward a broader set of local and global spaces. Full article

In the United States, Christianity’s customs, calendar, and behaviors have long influenced scholarship on what religion looks like. Is this template useful for studying other religions, such as Neopaganism? Neopaganism is a set of earth-based, often polytheistic or animistic religions that lack a central authority, organized structure, or accepted texts, and often accept diverse relationships as “families” beyond heteronormative monogamy. In this research, I explore whether measures of religiosity developed on a Christian template can be applied to Neopagans. I utilize Faith Activities In the Home Scale (FAITHS). I apply FAITHS in self-administered questionnaires to a sample of Neopagans from attendees at gatherings called “festivals”, asking about both individual and family experiences. My results indicate that FAITHS can be useful; however, the principal component analysis reveals different item scaling for Neopagans than in the original analysis. My results also support the individualistic nature of Neopaganism when comparing both individual and family-setting results. Full article

German and Central European Jews shaped many primary Jewish responses to modernity. The religious renewal, or the alleged “Jewish Renaissance” among German Jews in the first decades of the 20th century, offers a radical encounter with tradition as part of Jewish modernism. In this paper, I aim to examine a group of revolutionary young intellectual anarchists, striving for a new religious excitement free of the traditional binding part of established religions. In various forms, religiosity became the only possible way of radical political thinking, a kind of antinomian liberation theology. In the absence of traditional communal ties of orthodox praxis and systematic theological speculation, these political intellectuals turn to historical discourse as their leading theological super-structure. Their critique of modernism was merged into a nostalgic rethinking of pre-modern religious forms and cultural patterns. The Zionists among them contributed much to the ammunition of the sacred covenant of Land, Blood, disrespect toward any form of legal normativity, and solid messianic expectation. This fatal combination is responsible for many disturbing elements in the contemporary Israeli public sphere. Full article

Secularisation theory proposed that the modernisation of society would bring about a decline in religiosity across the West, leading to ‘entzauberung’ (disenchantment). Eventually, society would be devoid of belief in the transcendent. Some theorists have challenged this by suggesting (with some qualifying factors) that enchantment better describes the secular age we occupy. Charles Taylor suggests that we can perceive the enchantment of a secular age through the human relationship with art. In this article, I suggest that, when present in popular music, black gospel music (in particular) complicates notions of the sacred-secular binary. The sacred-secular distinction was not familiar to West Africans arriving in the New World during the transatlantic slave trade. Music had played a central role in the lives of pre-diaspora Africans, with no differentiation between sacred and secular musicking. Despite some of the historical opposition to secular music in many black-majority churches, gospel music owes its heritage to this West African worldview. In this article, I propose a four-quadrant model that troubles the accepted binaries of sacred and secular. I use the Kingdom Choir’s 2018 performance of ‘Stand by Me’ at the Royal Wedding of the Duke and Duchess of Sussex as a basis for discussing alternative ways of viewing holy-profane, sacred-secular dichotomies. Full article

The relationship between secularity or modernity and religious belief choices is a hot topic of academic concern. However, there has been scarce attention from the academic community regarding the religious belief choices and driving factors of China’s Generation Z, who have grown up in a secular or modern society. In this paper, we use the Centrality of Religiosity Scale (CRS) and a modified Cost and Rewards Scale to measure this group’s tendency towards “religious centrality”, and investigate the inherent driving factors using logistic regression. The results show that the religiousness of China’s Generation Z is higher than the overall level of religious beliefs in China. Their choice of religious beliefs is the result of a rational consideration and balance of “religious rewards”, but most of them are not driven by the consideration of “afterlife rewards” as the supernatural core factor of religion. Instead, they are driven by the actual benefits brought by the choice of religious beliefs and the factors that affect these benefits, such as religious socialization. This conclusion validates the opinions of Stark and Finke, as well as Hartmut Rosa, and breaks the status quo of single research model and method in previous relevant studies. Full article

The disease burden of autism spectrum disorder (ASD) is a definitive public health challenge. The quality of life of children with ASD depends on how the cultural environment fits their special needs, including religious and spiritual factors. Does ASD predict low religiosity, and if not, what is the significance for clinical care? To answer this question, we reviewed the literature on the cognitive models of ASD and religious beliefs. We found that the cognitive models of ASD and religious beliefs substantially overlap, which is particularly important from a developmental psychological perspective. These models include Theory of Mind and intentionality, the “broken mirror” hypothesis, central coherence, and the intense world theory. We dispute the assumption that individuals with ASD are inherently less religious and spiritual than the neurotypical population. Religiosity is possibly expressed differently in ASD with unique spiritual experiences and beliefs (“gifted, visionary, and truth-seeker”). In some circumstances, a religious background can be helpful for both children with ASD and their caregivers. These circumstances should not be neglected, and clinicians are encouraged to consider patients’ religious context, resources, and needs. Full article