Search Results (42)

Religious beliefs influence many behaviors and perspectives relevant to well-being and mental health. In Christianity, beliefs about how one attains salvation may be particularly relevant to psychology, but limited scholarship has considered cognitive aspects of religiosity. This study developed and evaluated a new measure of Beliefs about Salvation (BAS) that assesses affirmations of salvation (a) by God’s grace alone and (b) by God’s grace after human repentance/ordinances, as understood by different Christian denominations. We examined the association of the BAS with three measures of mental health and six measures of influences on religiosity. In a sample of 1556 predominantly members of the Church of Jesus Christ of Latter-day Saints and Protestant Christians, which traditionally hold distinct views about the roles of divine grace and human works/ordinances necessary for salvation, the BAS data demonstrated evidence of reliability and validity in exploratory and confirmatory factor analyses with two subscales, faith and works. Neither BAS subscale was significantly associated with the other variables measured in this study, except for religious legalism, which was negatively correlated with faith and positively correlated with works. Additional analyses indicated that six measures of influences on religiosity were moderately associated with one another and tended to be more strongly associated with mental health than religious involvement, with spiritual transcendence being the most strongly correlated with well-being. Psychological research can benefit from evaluating multiple aspects of religiosity, including inquiry about the psychological influence of specific religious beliefs. Full article

Background: Nepal’s diverse geography creates significant challenges for healthcare accessibility, particularly for neonatal care. Rural areas, especially in the mountainous regions, face severe healthcare gaps due to isolation, inadequate infrastructure, and a shortage of skilled staff. Strengthening healthcare in these underserved regions is essential to reducing neonatal mortality. Helping Babies Breathe (HBB) is a neonatal resuscitation training program designed to reduce neonatal mortality due to birth asphyxia in low-resource settings. Methods: A comprehensive literature search identified studies on neonatal mortality and interventions, particularly HBB, which were analyzed using a narrative synthesis approach. This review examines disparities in neonatal health outcomes, regional differences, and barriers to healthcare access. Findings: This review identifies key themes related to healthcare disparities, neonatal mortality, and birth outcomes in Nepal’s remote regions. Geographical isolation, inadequate healthcare infrastructure, and cultural barriers contribute to persistently high neonatal mortality, particularly in mountainous areas such as Jumla and Dolpa, where rates exceed 60 per 1000 live births. HBB has shown a significant impact, reducing neonatal mortality by up to 60% when effectively implemented. However, infrastructural gaps, lack of emergency transport, and the uneven distribution of skilled birth attendants (SBAs) remain critical challenges. Addressing these disparities requires expanded training, increased availability of neonatal resuscitation equipment, and culturally sensitive healthcare strategies. Full article

Ongoing discussions on creation care and agapeic ethic have paid less attention to the interplay between love, creation, waste management challenges, and mission. This paper, therefore, discusses a missional perspective of agapeic ethic as a ground norm for eco-theology and motivation for eco-care (especially proper waste management). An attempt is made to discuss the concept and dimensions of love and the nexus between love, creation, and missional purpose. This paper adopts a non-participant observation of refuse collection as carried out by refuse collectors, the waste disposal practices of people, and the waste handling and disposal practices of selected churches. This research was conducted across Port Harcourt City, Obio Akpor, Ogba/Egbema/Ndoni, Oyibo, and Eleme municipal areas of Rivers State, Nigeria. The churches observed include Protestant Churches (Seventh-Day Adventist Church, Church of Nigeria that is Anglican Communion, and Church of Jesus Christ of Latter-Day Saints); the Roman Catholic Church; Pentecostal Churches (such as Salvation Ministries Worldwide, Redeemed Christian Church of God, and Deeper Life Bible Church); and African Indigenous Churches (namely, the Christ Apostolic Church, Cherubim and Seraphim, and Celestial Church of Christ). The information gathered was critically analysed and used in measuring stakeholders’ disposition to and understanding of the research focus. Ecological liberation hermeneutics was adopted as an interpretative framework, while the eco-justice principles of interconnectedness and purpose were engaged to foreground the underlying issues in this study. This paper argued that Christians’ involvement in proper waste management, keeping both private and public spaces clean, is a morally and divinely imposed duty and a practical testimonial of their love for God, their fellow human beings, and non-human others. This is a fulfilment of the mission where Christian love (agape) serves as an ethical principle of inflicting ‘no harm’ to humans or non-human others. Full article

This article presents pedagogic principles prescribed in the text of the Doctrine and Covenants, a foundational book of scripture from The Church of Jesus Christ of Latter-day Saints. Following a qualitative, thematic analysis of the text, we organized the data into seven themes: character of God as a teacher, learning as the pursuit of truth, attributes of a teacher and learner, warnings in seeking light and truth, learning methods, teaching methods, and non-compulsory teaching and learning. Most noteworthy among these themes is the text’s description of learning as the pursuit of embodied ontological truth and the fundamental questions it raises about the nature of compulsion in learning. Full article

Sexual minorities often conceal their sexual identity from others to avoid distal stressors. Such concealment efforts occur more frequently among sexual minorities in religious settings where rejection and discrimination are more likely. Using a sample of 392 Latter-day Saint (“Mormon”) sexual minorities, we assess (a) the effect of religious affiliation on concealment efforts, (b) the relationship between social support, authenticity, and religious commitment on concealment, and (c) the moderating effect of authenticity on religious commitment and concealment. Multi-level model analyses revealed that religious affiliation alone accounted for over half (51.7%) of the variation in concealment efforts for Latter-day Saint sexual minorities. Social support directly was related to less concealment, whereas religious commitment was related to more concealment, with authenticity moderating the impact of religious commitment on concealment efforts. The present study provides insight into how religious sexual minorities may approach relationships and inadvertently wound their chances to connect with others. Full article

The study examines how members of the historically white possessive and supremacist Church of Jesus Christ of Latter-day Saints in the United States (mis)appropriated Māori genealogy, known as whakapapa. The Mormon use of whakapapa to promote Mormon cultural memory and narratives perpetuates settler/invader colonialism and white supremacy, as this paper shows. The research discusses Church racism against Native Americans and Pacific Peoples. This paper uses Anthropologist Thomas Murphy’s scholarship to demonstrate how problematic the Book of Mormon’s religio-colonial identity of Lamanites is for these groups. Application of Aileen Moreton-Robinson’s white possessive doctrine and Hemopereki Simon’s adaptation to cover Church-Indigenous relations and the salvation contract is discussed. We explore collective and cultural memory, and discuss key Māori concepts like Mana, Taonga, Tapu, and Whakapapa. A brief review of LDS scholar Louis C. Midgley’s views on Church culture, including Herewini Jone’s whakapapa wānanga, is followed by a discussion of Māori cultural considerations and issues. The paper concludes that the alteration perpetuates settler/invader colonialism and Pacific peoples’ racialization and white supremacy. Genetic science and human migration studies contradict Mormon identity narratives and suggest the BOM is spiritual rather than historical. Finally, the paper suggests promoting intercultural engagement on Mormon (mis)appropriation of taonga Māori. Full article

The COVID-19 crisis truly challenged social interaction, the use of space and objects, as well as our sense of purpose and meaning in life. In this context, religious communities faced sudden interruption of their usual activities, lack of access to communal spaces and a global epidemic that summoned ancient “medieval plague” anxieties to work with. This article focuses on the vast repertoire of adaptations and reactions to the crisis that several religious communities developed in Spain. Our research is based on 40 conversations with members of Protestant and Evangelical denominations, Sunni Islam, Orthodox churches, Jehovah’s Witnesses, Church of Jesus Christ of Latter-day Saints, Judaism, Hinduism, Buddhism, Sikhism, Church of Scientology, Baha’i, Seventh-day Adventist Church, Christian Science and Paganism, all of them minorities in the traditionally Catholic country. To analyze this repertoire of adaptations we focus on three aspects: the general context of changes and challenges, the ritual adaptations and the subjective experience of the adaptations. Grace Q. Zhang’s theories on linguistic elasticity will be applied to understand the elasticity of ritual adaptations in COVID times. Full article

Deserts confuse, fogging memory and electrifying the imagination. In 1853, on Utah’s Sevier River, a ritualized killing spawned a folklore of deserts that lives on to this day. Captain John W. Gunnison, an engineer, had detoured into an ambush. Dismembered, decapitated, his heart torn from his chest, he had died, it was said, by order of the Mormon prophet and Utah’s Latter-day Saints. Fabulized over the decades, the tale was contorted with an evil king in a desert kingdom, with ghoulish assassins and restless corpses undead. Folklore saw what historians have been slow to perceive about hauntings in desolation. Memories of trauma run deep in disquieting strangeness. Places presumed to be empty set dark expectations for horror. Full article

The objective was to review all peer-reviewed, scholarly articles on the mental health of members of The Church of Jesus Christ of Latter-day Saints from 2005 to 2022. Forty-six studies were identified. Research findings were consistent with the general research on R/S and mental health, which typically finds R/S related to better mental health. When comparisons are made, Latter-day Saints are typically found to have better mental health than those of other religions or no religion. It was found that in the last 10 years, research on sexual minorities has dominated the research on Latter-day Saints’ mental health. Although findings are nuanced, sexual minorities tend to have less favorable mental health when they are only somewhat enacting either a Latter-day Saint and/or sexual minority identity. The research literature on Latter-day Saints’ mental health is in its infancy, with few studies utilizing a high degree of methodologic rigor. More longitudinal and representative research is needed to better understand Latter-day Saints’ mental health. Further, more theoretical work is needed to provide a framework for explaining findings and guiding future research. Full article

Strong and supportive relationships with parents are key to promoting the mental health of LGBTQ+ teens. Overwhelmingly, studies have focused on ways to improve parental acceptance, largely neglecting understanding the parent–teen dyad as a unit and ignoring teens’ contributions to their relationships with their parents. To address this gap, we conducted 19 separate interviews with LGBTQ+ teens and their Latter-day Saint (LDS) parents (38 total interviews) to explore the ways that teens contributed to the development of positive relationships. Additionally, we explored teen-related factors that presented challenges to the parent–teen relationship. Thematic analyses suggested that LGBTQ+ teens engaged in several behaviors that benefitted their relationships with their LDS parents, including having authentic and meaningful conversations, fostering family connections, engaging in casual communication, being open about LGBTQ+ identity, and giving parents time and grace. Participants reported several common teen-related factors that presented challenges to the relationship, including communication and connection difficulties, challenges related to general development, and parents and teens avoiding LGBTQ+ and religious topics. Results suggest that while several of these factors may be relevant for parent–teen relationships more broadly, many were specific to LGBTQ+ teens with active, LDS parents. These findings highlight the ways that LGBTQ+ teens manage to foster positive relationships with their parents despite potential conflict between their LGBTQ+ identities and their parents’ religious beliefs. Full article

American support for the death penalty has declined over time, but conservative religious groups have exhibited more favorable attitudes toward this practice than their mainline religious and secular peers. Scholars have generally overlooked Latter-day Saint (LDS, Mormon) support for capital punishment. However, this faith tradition is a case worthy of careful examination. Historically, LDS leadership was supportive of the death penalty, which was congruent with their teachings on blood atonement, i.e., theological rationales for capital punishment as a just response to murder. However, Mormon leaders have more recently adopted a neutral position toward the death penalty. To what degree might changing social attitudes and flagging LDS leader endorsements of the death penalty have contributed to diminished grassroots Mormon support for capital punishment? This study uses data from the General Social Survey to test three hypotheses: (1) those with an LDS affiliation will exhibit greater support for the death penalty when compared with their non-Mormon peers, including other religious conservatives; (2) LDS support for the death penalty will diminish over time; and (3) LDS support for capital punishment will be bolstered by frequent Mormon worship service attendance. Using cross-tabulations, logistic regression, and time series analyses, the results indicate support for all three hypotheses. Implications and directions for future research are discussed. Full article

College sports is a multi-billion-dollar business, and universities are looking for ways to remain competitive, including recruiting and retaining athletes from historically underrepresented groups to predominantly white institutions (PWI), many of which have a documented history of excluding non-white students, including blacks, indigenous peoples, and other people of color (often referred to as BIPOC). This article will examine the legacy of the racist teachings, past controversies, and compromises of the Church of Jesus Christ of Latter-day Saints (LDS, Mormons) along with persistent struggles to shake off its 130-year-old racist past in efforts for its flagship school, Brigham Young University, to stay competitive in the lucrative Big 12 Athletic Conference. Deeply ingrained in the LDS culture is a politic of religious conservatism. Politics has often been intertwined with organized religion with much influence, and the LDS faith is no different. The cumulation of these interlocking systems generates thoughts, attitudes, and feelings that foster a racial climate at Brigham Young University where black students have reported feeling unsafe and unsupported. While this is a well-documented problem at predominately white institutions (PWIs) across the country, BYU is in many ways unique, given the discriminatory overt policies and practices employed for generations. We contend that the LDS Church’s history of racial marginalization and exclusion of black people made its way into the sports consciousness of the church’s flagship school and is not likely to change anytime soon. Understanding religion in the tradition of Charles Long as an orientation and utilizing Derrick Bell’s notion of racial realism are critical to our analyses. The confluence of politics, religion, race, and sport cannot be easily untangled. Full article

The objective was to replicate and extend earlier findings examining the intersection of sexual orientation and religious affiliation predicting suicidality. Current analyses used updated data and extended prior work by examining how affiliation relates to suicidality for transgender individuals. Data were collected in 2021 from 46,562 adolescents and were representative of Utah adolescents in grades 8, 10, and 12. In regressions, affiliation predicted suicidality and subsequent models added demographics, family functioning, drug use, feeling socially integrated, and interaction terms between sexual orientation, gender identity, and affiliation. In baseline models, affiliation was related to fewer mental health difficulties. When including drug use and family functioning, most differences became non-significant. This did not differ for sexual minorities. Interactions between affiliation and gender identity were significant. Cisgender males had the fewest mental health difficulties. When other differences were significant, transgender individuals had the highest mental health difficulties. There were no differences for transgender individuals across affiliation except those affiliated with “Other” religions had less depression than those “not affiliated.” However, “Other affiliated” females were higher in suicide attempts than the “not affiliated” and Latter-day Saint males were lower in ideation than the “not affiliated.” Findings largely replicate prior work. In final models, religious affiliation was unrelated to mental health for sexual or gender minorities; though “Other affiliation” related to protection for transgender individuals. The proposition that religious affiliation is negative for sexual or gender minorities was not supported. Longitudinal research is required to determine how affiliation may impact mental health. Full article

We report here some of the results from an online survey of 1612 LGBTQ members and former members of the Church of Jesus Christ of Latter-day Saints (CJCLDS, Mormon). The data permitted an exploration of diversity—individual similarities and differences within and between the sexes. Men and women were compared with respect to sexual identity self-labeling and behavior (i.e., identity development, disclosure, activity), orientation change efforts, marital relationships, and psychosocial health—these variables in the context of their religious lives. More women than men self-identified in the bisexual range of the sexual attraction continuum. Both men and women had engaged in extensive effort to change their sexual orientation. Only about 4% of the respondents claimed that those efforts had been successful, and the claims were for outcomes other than an alteration in erotic feeling. In general, only those who identified as bisexual reported success in maintaining a mixed-orientation marriage and continuing activity in the church. For both men and women, measures of psychosocial and sexual health were higher for those in same-sex relationships and those disaffiliated from the church. Full article

The purpose of this study was to understand counsel given to sexual and gender minority individuals by clergy in the Church of Jesus Christ of Latter-day Saints (CJCLDS), the impact of that counsel, and individuals’ perceptions of meetings with clergy. Twenty-five current and former members of the CJCLDS who identify as sexual and gender minorities (SGM) participated in 30–60 min semi-structured interviews focused on their interactions with clergy in the CJCLDS. Participants reported receiving various forms of counsel, including encouragement to adhere to church doctrine, counsel focused on self-acceptance, messages that clergy would support congregants’ agency and self-determination, counsel focused on increasing faith, and no answers. Participants reported a variety of perceptions of meetings with clergy including wishing clergy were more educated on the experiences of SGMs, hurtful experiences, expectations of mistreatment, recognition that clergy are doing their best, and gratitude for clergy. Interactions with clergy had long-lasting and far-reaching consequences including loss of trust in religious leaders, restriction of church membership, disengagement from faith, engagement with faith, nuanced or lost beliefs, and impacts on mental health. Results suggest that Latter-day Saints clergy working with SGM individuals may be experienced as most effective when they provide safe and supportive spaces for congregants to share their experiences, use approaches that focus on self-determination and agency, seek education/training from CJCLDS-specific LGBTQ+ organizations, and recognize that many SGM congregants approach interactions with clergy with trepidation and fears of mistreatment. Full article