Pub Date : 2023-07-05DOI: 10.1177/00916471231182735
A. Benton, Angela P. Girdley
The COVID-19 pandemic impacted clergy leadership by disrupting their traditional routines and roles, creating both challenges and opportunities. Using the Job Demands and Resources theory as a framework, the purpose of this study was to examine the job demands and resources that predicted compassion fatigue and satisfaction, indicators of wellbeing for the clergy, within the context of the COVID-19 pandemic. Questionnaires from 410 clergy provided the data for the study. Results indicated organizational tasks, care tasks, role conflict, and role ambiguity predicted higher compassion fatigue, and role ambiguity and organizational tasks predicted lower compassion satisfaction. Self-care predicted higher compassion satisfaction and lower compassion fatigue, and emotional support predicted higher compassion satisfaction. Findings provide information on an understudied population and add knowledge about the personal resource of self-care. The significance, implications, and limitations of the study were discussed.
{"title":"Clergy and Compassionate Leadership: A Tightrope of Fatigue and Satisfaction During COVID-19","authors":"A. Benton, Angela P. Girdley","doi":"10.1177/00916471231182735","DOIUrl":"https://doi.org/10.1177/00916471231182735","url":null,"abstract":"The COVID-19 pandemic impacted clergy leadership by disrupting their traditional routines and roles, creating both challenges and opportunities. Using the Job Demands and Resources theory as a framework, the purpose of this study was to examine the job demands and resources that predicted compassion fatigue and satisfaction, indicators of wellbeing for the clergy, within the context of the COVID-19 pandemic. Questionnaires from 410 clergy provided the data for the study. Results indicated organizational tasks, care tasks, role conflict, and role ambiguity predicted higher compassion fatigue, and role ambiguity and organizational tasks predicted lower compassion satisfaction. Self-care predicted higher compassion satisfaction and lower compassion fatigue, and emotional support predicted higher compassion satisfaction. Findings provide information on an understudied population and add knowledge about the personal resource of self-care. The significance, implications, and limitations of the study were discussed.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47252715","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-01DOI: 10.1177/00916471231175836
Wilter C. Morales-García, Jeysson Romero, S. Huancahuire-Vega, Percy G. Ruiz Mamani, Liset Z Sairitupa-Sanchez, J. Saintila
Research on spirituality has increased considerably in the last decade. This study analyzes the psychometric properties of the Daily Spiritual Experience Scale (DSES) in a Peruvian sample. The study had a cross-sectional design. The population was Peruvian adults with ages ranging between 18 and 70 years (M = 30.60, SD = 11.22) recruited through nonprobabilistic sampling. The confirmatory factor analysis (CFA) was performed. Internal consistency was assessed by Cronbach’s alpha (α), McDonalds’ omega (ω), and H-coefficient (H). The structure of 16 items was not confirmed. A 13-item DSES unidimensional model was suggested (χ2 = 184.78, df = 65; confirmatory fit index [CFI] = 0.92, Tucker–Lewis index [TLI] = 0.91, root mean square error of approximation [RMSEA] = 0.08, standardized root mean square residuals [SRMR] = 0.04) and the DSES-6 model (χ2 = 9.570, df = 9; CFI = 1.00, TLI = 1.00, RMSEA = 0.02, SRMR = 0.02) and its reliability had excellent values. Concurrent validity with measures of anxiety and depression were evidenced. The DSES-13 and DSES-6 versions are valid and reliable instruments to evaluate spiritual experiences in the Peruvian context.
{"title":"Psychometric Analysis of a Measure of Spiritual Experiences in Peruvian Adults","authors":"Wilter C. Morales-García, Jeysson Romero, S. Huancahuire-Vega, Percy G. Ruiz Mamani, Liset Z Sairitupa-Sanchez, J. Saintila","doi":"10.1177/00916471231175836","DOIUrl":"https://doi.org/10.1177/00916471231175836","url":null,"abstract":"Research on spirituality has increased considerably in the last decade. This study analyzes the psychometric properties of the Daily Spiritual Experience Scale (DSES) in a Peruvian sample. The study had a cross-sectional design. The population was Peruvian adults with ages ranging between 18 and 70 years (M = 30.60, SD = 11.22) recruited through nonprobabilistic sampling. The confirmatory factor analysis (CFA) was performed. Internal consistency was assessed by Cronbach’s alpha (α), McDonalds’ omega (ω), and H-coefficient (H). The structure of 16 items was not confirmed. A 13-item DSES unidimensional model was suggested (χ2 = 184.78, df = 65; confirmatory fit index [CFI] = 0.92, Tucker–Lewis index [TLI] = 0.91, root mean square error of approximation [RMSEA] = 0.08, standardized root mean square residuals [SRMR] = 0.04) and the DSES-6 model (χ2 = 9.570, df = 9; CFI = 1.00, TLI = 1.00, RMSEA = 0.02, SRMR = 0.02) and its reliability had excellent values. Concurrent validity with measures of anxiety and depression were evidenced. The DSES-13 and DSES-6 versions are valid and reliable instruments to evaluate spiritual experiences in the Peruvian context.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45630261","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-28DOI: 10.1177/00916471231182737
Erin F. Johnston, J. Headley, D. Eagle
COVID-19 and its associated restrictions around in-person gatherings fundamentally unsettled routine ways of doing ministry. In this article, we draw on 50 in-depth interviews conducted with United Methodist clergy in the early period of the COVID-19 pandemic (June 2020–January 2021) to examine the sources and t ypes of social support pastors relied on during this time. We found that most clergy reported drawing from a diverse eco-system of social supports and turned to different sources of support—for example, other clergy, local church members, and denominational leaders—for different types of support—for example, informational, instrumental, and/or emotional. This study extends existing research on clergy well-being by examining whether the social support used by clergy during the COVID-19 map onto those identified in previous research and by specifying the types of support that were most salient. In the discussion, we consider the broader implications of our findings for clergy well-being beyond the pandemic period.
{"title":"Pastoring in a Pandemic: Sources and Types of Social Support Used by United Methodist Clergy in the Early Period of the COVID-19 Pandemic","authors":"Erin F. Johnston, J. Headley, D. Eagle","doi":"10.1177/00916471231182737","DOIUrl":"https://doi.org/10.1177/00916471231182737","url":null,"abstract":"COVID-19 and its associated restrictions around in-person gatherings fundamentally unsettled routine ways of doing ministry. In this article, we draw on 50 in-depth interviews conducted with United Methodist clergy in the early period of the COVID-19 pandemic (June 2020–January 2021) to examine the sources and t ypes of social support pastors relied on during this time. We found that most clergy reported drawing from a diverse eco-system of social supports and turned to different sources of support—for example, other clergy, local church members, and denominational leaders—for different types of support—for example, informational, instrumental, and/or emotional. This study extends existing research on clergy well-being by examining whether the social support used by clergy during the COVID-19 map onto those identified in previous research and by specifying the types of support that were most salient. In the discussion, we consider the broader implications of our findings for clergy well-being beyond the pandemic period.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46161976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-25DOI: 10.1177/00916471231182734
Amanda M. Ortiz, Bretlyn C. Sunu, M. Hall, Tamara L. Anderson, David C. Wang
Though discussed extensively in popular culture, purity culture, a conservative Christian movement that builds on traditional sexual ethics by proscribing additional rules and regulations to govern sexual behaviors and prioritize virginity, has scarcely been examined from a psychological perspective. The present study was designed to develop and validate a measure of purity culture, the Purity Culture Beliefs Scale (PCBS). We explore and confirm the factor structure of the PCBS and establish convergent and discriminant validity. We also demonstrate the utility of the scale showing incremental validity in the prediction of domestic violence myth acceptance. Convergent validity was established between purity culture and heterosexual scripts, sexual–spiritual integration, and shame. Discriminant validity was established between purity culture and manifestation of God in sexuality, sacred qualities of sexuality, Christian orthodoxy, and affect. The PCBS was also used to find that purity culture beliefs predicted domestic violence myth acceptance above and beyond the constructs of hostile sexism, benevolent sexism, and traditional sex roles. The introduction of the PCBS allows for the empirical study of the internalization and consequences of purity culture, which may inform interventions around Christian engagement with the topics of gender and sexuality.
{"title":"Purity Culture: Measurement and Relationship to Domestic Violence Myth Acceptance","authors":"Amanda M. Ortiz, Bretlyn C. Sunu, M. Hall, Tamara L. Anderson, David C. Wang","doi":"10.1177/00916471231182734","DOIUrl":"https://doi.org/10.1177/00916471231182734","url":null,"abstract":"Though discussed extensively in popular culture, purity culture, a conservative Christian movement that builds on traditional sexual ethics by proscribing additional rules and regulations to govern sexual behaviors and prioritize virginity, has scarcely been examined from a psychological perspective. The present study was designed to develop and validate a measure of purity culture, the Purity Culture Beliefs Scale (PCBS). We explore and confirm the factor structure of the PCBS and establish convergent and discriminant validity. We also demonstrate the utility of the scale showing incremental validity in the prediction of domestic violence myth acceptance. Convergent validity was established between purity culture and heterosexual scripts, sexual–spiritual integration, and shame. Discriminant validity was established between purity culture and manifestation of God in sexuality, sacred qualities of sexuality, Christian orthodoxy, and affect. The PCBS was also used to find that purity culture beliefs predicted domestic violence myth acceptance above and beyond the constructs of hostile sexism, benevolent sexism, and traditional sex roles. The introduction of the PCBS allows for the empirical study of the internalization and consequences of purity culture, which may inform interventions around Christian engagement with the topics of gender and sexuality.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41981989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-16DOI: 10.1177/00916471231178875
Lindsay M. Snow, M. Hall, Peter C. Hill, K. Edwards
The reception of God’s grace is a salient spiritual experience and is one that lies at the heart of Christianity. The present study sought to address a gap in the psychological literature pertaining to the experience of divine grace among Protestant Christians in a qualitative study with 30 adult self-identified Protestant Christians. By using Strauss and Corbin’s grounded theory data analysis, themes emerged to reveal how these Christians conceived of and experienced grace. Specifically, results indicated that these Christians most often spoke of “undeservedness” as the primary characteristic from which all other conceptions of grace flowed. The notion of grace being God’s undeserved gifts framed four important dimensions of the conservative Protestant understanding and experience of grace: (a) it specified components of salvific grace, (b) it identified an ongoing grace, (c) it cultivated specific outcomes, and (d) it highlighted distinct obstacles that make it difficult to grasp God’s grace. These findings expand the current body of literature regarding religiosity in that they highlight the primacy of divine grace as central to the religious experience of conservative Christians.
{"title":"An Undeserved Gift from God: Conservative Christian Experiences of Divine Grace","authors":"Lindsay M. Snow, M. Hall, Peter C. Hill, K. Edwards","doi":"10.1177/00916471231178875","DOIUrl":"https://doi.org/10.1177/00916471231178875","url":null,"abstract":"The reception of God’s grace is a salient spiritual experience and is one that lies at the heart of Christianity. The present study sought to address a gap in the psychological literature pertaining to the experience of divine grace among Protestant Christians in a qualitative study with 30 adult self-identified Protestant Christians. By using Strauss and Corbin’s grounded theory data analysis, themes emerged to reveal how these Christians conceived of and experienced grace. Specifically, results indicated that these Christians most often spoke of “undeservedness” as the primary characteristic from which all other conceptions of grace flowed. The notion of grace being God’s undeserved gifts framed four important dimensions of the conservative Protestant understanding and experience of grace: (a) it specified components of salvific grace, (b) it identified an ongoing grace, (c) it cultivated specific outcomes, and (d) it highlighted distinct obstacles that make it difficult to grasp God’s grace. These findings expand the current body of literature regarding religiosity in that they highlight the primacy of divine grace as central to the religious experience of conservative Christians.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45646560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-02DOI: 10.1177/00916471231173201
Paul R. Hoard, Billie Hoard
This article addresses ways that the logic of disgust has left the church vulnerable to colonialism, western ethnocentrism, and racism. The authors present the concept of eucontamination as an inversion of contamination logic, wherein the impure is made pure through contact with the Divine rather than the pure needing to be kept separate. Purity metaphors in the Bible have often been read by the white, western church in such a way that the pure is experienced as fragile and kept apart from the contaminating, powerful impure. Eucontamination, however, upends this power balance in such a way that the dirty is left fragile and the clean robust. This, then, facilitates the enactment of centered-set theology by removing fear and disgust, which unconsciously reinforce the boundaries of an exclusionary, bounded-set theology. In this way, eucontamination is presented as a corrective lens through which the church can reimagine its role in the world. By addressing the psychological impact of disgust and the way in which the gospel of Christ inverts the controlling purity metaphors, this article posits a more embodied faith that embraces the other. Eucontamination thus allows for Christians to address their own internalized systems of oppression and confront the ways in which disgust has allowed ethnocentrism and racism to reign over their imagination of the gospel. The authors explore practical applications of liturgies of eucontamination like the Eucharist, foot washing, and the love feast as basic formational practices for Christians to begin to deconstruct their own disgust reactions.
{"title":"Eucontamination: Enacting a Centered-Set Theology in a Multicultural World","authors":"Paul R. Hoard, Billie Hoard","doi":"10.1177/00916471231173201","DOIUrl":"https://doi.org/10.1177/00916471231173201","url":null,"abstract":"This article addresses ways that the logic of disgust has left the church vulnerable to colonialism, western ethnocentrism, and racism. The authors present the concept of eucontamination as an inversion of contamination logic, wherein the impure is made pure through contact with the Divine rather than the pure needing to be kept separate. Purity metaphors in the Bible have often been read by the white, western church in such a way that the pure is experienced as fragile and kept apart from the contaminating, powerful impure. Eucontamination, however, upends this power balance in such a way that the dirty is left fragile and the clean robust. This, then, facilitates the enactment of centered-set theology by removing fear and disgust, which unconsciously reinforce the boundaries of an exclusionary, bounded-set theology. In this way, eucontamination is presented as a corrective lens through which the church can reimagine its role in the world. By addressing the psychological impact of disgust and the way in which the gospel of Christ inverts the controlling purity metaphors, this article posits a more embodied faith that embraces the other. Eucontamination thus allows for Christians to address their own internalized systems of oppression and confront the ways in which disgust has allowed ethnocentrism and racism to reign over their imagination of the gospel. The authors explore practical applications of liturgies of eucontamination like the Eucharist, foot washing, and the love feast as basic formational practices for Christians to begin to deconstruct their own disgust reactions.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48336191","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01Epub Date: 2023-01-12DOI: 10.1177/00916471221149027
Andrew Village, Leslie J Francis
Drawing on data provided by 1,841 lay or ordained members of the Anglican Church residing in England during the first half of 2021, this study explores the connection between self-perceived change in psychological well-being during the pandemic and belief in divine control over the pandemic. Change in psychological well-being was assessed by The Index of Balanced Affect Change (TIBACh) that distinguishes between positive affect and negative affect, and divine control was assessed by the God in Control of the Pandemic Scale (GiCoPS). After controlling for personal factors (age and sex), psychological factors (psychological type and emotional volatility), contextual factors (education level and ordination status), and ecclesial factors (conservative doctrine and charismatic influence), the data demonstrated a positive association between belief in divine control and change in positive affect, but no association between belief in divine control and change in negative affect.
{"title":"God is in His Heaven, All's Right With the World: Psychological Well-being and Belief in Divine Control During the Third COVID-19 Lockdown Among Anglican Clergy and Laity in England.","authors":"Andrew Village, Leslie J Francis","doi":"10.1177/00916471221149027","DOIUrl":"10.1177/00916471221149027","url":null,"abstract":"<p><p>Drawing on data provided by 1,841 lay or ordained members of the Anglican Church residing in England during the first half of 2021, this study explores the connection between self-perceived change in psychological well-being during the pandemic and belief in divine control over the pandemic. Change in psychological well-being was assessed by The Index of Balanced Affect Change (TIBACh) that distinguishes between positive affect and negative affect, and divine control was assessed by the God in Control of the Pandemic Scale (GiCoPS). After controlling for personal factors (age and sex), psychological factors (psychological type and emotional volatility), contextual factors (education level and ordination status), and ecclesial factors (conservative doctrine and charismatic influence), the data demonstrated a positive association between belief in divine control and change in positive affect, but no association between belief in divine control and change in negative affect.</p>","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9843145/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47186862","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-24DOI: 10.1177/00916471231175834
K. N. Thompson, David Williams, Tom Kimber, Delle Matthews, M. Grossmann, M. Bräutigam
Psychological assessments are routinely conducted by many cross-cultural mission organizations when recruiting candidates. This qualitative research aimed to clarify the purpose of these assessments, to provide a way forward to improving them. It is part of a larger project which has investigated the use of psychological assessments in the Australasian region. A subsample of six chief executive officers (CEOs), six-member care specialists, and six professional assessors consented to a 1-hour interview about the purpose of psychological assessments. Thematic analysis was used to extract the key themes, and the data from each group were triangulated to form overarching themes. The results suggested each group approached purpose from their professional standpoint. CEOs focused on missiology, member care specialists on pastoral care, and assessors on psychological frameworks for understanding candidates. Five key purposes were identified for these assessments: (1) screening risk, (2) candidate self-awareness and growth, (3) fit for role, (4) discerning call, and (5) normalizing prevention of harm. These assessments are a key part of the discernment process for ministry. They need to be improved based on our increased understanding of the purpose they can potentially serve in ameliorating harm to people who volunteer for cross-cultural work.
{"title":"Isn’t a Call Enough? What Is the Purpose of Psychologically Assessing Cross-Cultural Mission Workers?","authors":"K. N. Thompson, David Williams, Tom Kimber, Delle Matthews, M. Grossmann, M. Bräutigam","doi":"10.1177/00916471231175834","DOIUrl":"https://doi.org/10.1177/00916471231175834","url":null,"abstract":"Psychological assessments are routinely conducted by many cross-cultural mission organizations when recruiting candidates. This qualitative research aimed to clarify the purpose of these assessments, to provide a way forward to improving them. It is part of a larger project which has investigated the use of psychological assessments in the Australasian region. A subsample of six chief executive officers (CEOs), six-member care specialists, and six professional assessors consented to a 1-hour interview about the purpose of psychological assessments. Thematic analysis was used to extract the key themes, and the data from each group were triangulated to form overarching themes. The results suggested each group approached purpose from their professional standpoint. CEOs focused on missiology, member care specialists on pastoral care, and assessors on psychological frameworks for understanding candidates. Five key purposes were identified for these assessments: (1) screening risk, (2) candidate self-awareness and growth, (3) fit for role, (4) discerning call, and (5) normalizing prevention of harm. These assessments are a key part of the discernment process for ministry. They need to be improved based on our increased understanding of the purpose they can potentially serve in ameliorating harm to people who volunteer for cross-cultural work.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48794754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-11DOI: 10.1177/00916471231161585
P. Kim, Marcella A. Locke, Esal Shakil, Joo-Hwan Lee, Nicole V. Chiangpradit
Limited research examines how people of color view Jesus’s race and the influence of culture on such a view. We investigated the relationship between views of Jesus’s race and implicit bias when viewing images of Jesus (e.g., positive words associated with White Jesus, negative words associated with non-White Jesus) among Asian American students (N = 103) from a Christian university. We predicted that (a) a small percentage of participants would view Jesus as White; (b) participants would demonstrate implicit bias; and (c) beliefs about Jesus’s race, racial colorblindness, ethnic identity, and internalized model minority stereotype would predict implicit bias. Participants were more likely to view Jesus as non-White but favor images of White Jesus over images of non-White Jesus, especially participants who endorsed White Jesus. Racial colorblindness was associated with beliefs about Jesus’s race and implicit bias. These findings highlight how inaccurately portraying prominent figures’ race as White perpetuates White standards such that race is obliviated and biases are internalized.
{"title":"Beliefs About Jesus’s Race, Implicit Bias, and Cultural Correlates Among Asian American College Students","authors":"P. Kim, Marcella A. Locke, Esal Shakil, Joo-Hwan Lee, Nicole V. Chiangpradit","doi":"10.1177/00916471231161585","DOIUrl":"https://doi.org/10.1177/00916471231161585","url":null,"abstract":"Limited research examines how people of color view Jesus’s race and the influence of culture on such a view. We investigated the relationship between views of Jesus’s race and implicit bias when viewing images of Jesus (e.g., positive words associated with White Jesus, negative words associated with non-White Jesus) among Asian American students (N = 103) from a Christian university. We predicted that (a) a small percentage of participants would view Jesus as White; (b) participants would demonstrate implicit bias; and (c) beliefs about Jesus’s race, racial colorblindness, ethnic identity, and internalized model minority stereotype would predict implicit bias. Participants were more likely to view Jesus as non-White but favor images of White Jesus over images of non-White Jesus, especially participants who endorsed White Jesus. Racial colorblindness was associated with beliefs about Jesus’s race and implicit bias. These findings highlight how inaccurately portraying prominent figures’ race as White perpetuates White standards such that race is obliviated and biases are internalized.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47220891","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-11DOI: 10.1177/00916471231170648
K. Douglass, Lucy Israel, Laura Shigeta, Kate Underwood
This qualitative study proposes a grounded theory of Christian identity transformation based on the experiences of 100 undergraduate college students (in-group), reported in reflection papers, who attended a free community dinner with their neighbors who were experiencing housing insecurity or homelessness (out-group). The grounded theory that emerged from student reflection papers is that the experience of eating with an out-group in a setting that disrupts in-group/out-group social dynamics, within the context of Christian community and utilizing an action-reflection model of learning, leads to humanizing theological insights that disrupt previously held stereotypes of the out-group. Jack Mezirow’s theory of disorienting dilemmas as provoking adult learning is used to explain the transformative impact of the dinner. Extended attention is given to the theological significance of in-group/out-group boundary crossing as it relates to Karl Barth’s theological anthropology of mutuality as well as Delores Williams’ understanding of sin as invisibilization.
{"title":"Human Just Like Me: A Grounded Theory of Disrupting Dehumanization through Table Fellowship","authors":"K. Douglass, Lucy Israel, Laura Shigeta, Kate Underwood","doi":"10.1177/00916471231170648","DOIUrl":"https://doi.org/10.1177/00916471231170648","url":null,"abstract":"This qualitative study proposes a grounded theory of Christian identity transformation based on the experiences of 100 undergraduate college students (in-group), reported in reflection papers, who attended a free community dinner with their neighbors who were experiencing housing insecurity or homelessness (out-group). The grounded theory that emerged from student reflection papers is that the experience of eating with an out-group in a setting that disrupts in-group/out-group social dynamics, within the context of Christian community and utilizing an action-reflection model of learning, leads to humanizing theological insights that disrupt previously held stereotypes of the out-group. Jack Mezirow’s theory of disorienting dilemmas as provoking adult learning is used to explain the transformative impact of the dinner. Extended attention is given to the theological significance of in-group/out-group boundary crossing as it relates to Karl Barth’s theological anthropology of mutuality as well as Delores Williams’ understanding of sin as invisibilization.","PeriodicalId":46761,"journal":{"name":"Journal of Psychology and Theology","volume":null,"pages":null},"PeriodicalIF":0.7,"publicationDate":"2023-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45202673","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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