Journal for the Scientific Study of Religion最新文献

Although religiosity has been recognized as a predictor of health and well-being, links between religiosity and body image have not been extensively examined. The objective of our study was to explore possible pathways through which religious commitment might be associated with body appreciation in a Polish sample. Participants (N = 262) completed measures of religious commitment, positive orientation, gratitude, and body appreciation. Results demonstrated that religious commitment was positively related to body appreciation. Moreover, both positive orientation and gratitude mediated this relationship. A higher level of religious commitment was associated with a higher level of positive orientation and gratitude that, in turn, was related to a greater body appreciation. We concluded that religious commitment may be related to people's loving and respectful relationship with their bodies.

Lesbian, gay, bisexual, transgender, and queer/questioning (LGBTQ+) teens raised in the Church of Jesus Christ of Latter-Day Saints (CJCLDS) experience microaggressions in their religious contexts. Active Latter-Day Saint parents of LGBTQ+ teens also face microaggressions in their religious environments, despite not holding an LGBTQ+ identity. We examined the impacts of microaggressions and the coping strategies used by 19 dyads of LGBTQ+ teens and their Latter-Day Saints (LDS) parents to understand how current microaggression and minority stress theories map on to their experiences. Participants described feelings of anger, sadness, fear, disgust, and surprise as well as increases in relationship conflict due to microaggressions. Both parents and teens described religious doubt, disengagement from religion, and feelings of dis-belonging and disillusionment because of microaggressions. These findings may provide insight into the ways that minority stressors threaten the health and faith of LGBTQ+ teens and their families. Finally, participants reported using a range of coping strategies to buffer against the effects microaggressions, including social support, emotion-focused, problem-focused, meaning-making, and faith-based approaches to coping. Overall, parents and teens reported similar impacts and ways of coping with microaggressions, demonstrating how minority stress process may be at play on a family-systems level in the CJCLDS.

This article draws on the anthropology of crisis to analyze ways in which communal-religious responses to crisis situations can reveal engrained social and cultural structures, and especially their gendered aspects. We focus on two alternative forms of Jewish communal prayer service that emerged in Orthodox communities in Israel during the first year of the COVID-19 pandemic: street and balcony minyans. Based on interviews and texts, we explore Orthodox women's experiences of these new religious spaces that entailed the rearrangement of traditional gender and spatial boundaries. We show that while these spaces opened room for new religious experiences for women, they ultimately accentuated their experiences of exclusion. We argue that the destabilization of the physical religious space in these alternative communal prayers reinforced symbolic gender boundaries. Thus, our study not only demonstrates how crises can uncover the deep social grammar of a community, but also how they unearth processes that defy and challenge that grammar.

A prominent focus of New Age beliefs and practices has always been health and healing—including the use of holistic healing, power crystals, homeopathy, and complementary and alternative medicine. Given its association with modern science and medicine, genetic testing would seem to run counter to New Age alternative medical practices. On the other hand, the use of at-home genetic health tests and the use of such New Age alternative medical practices could both be motivated by a desire for personalized healthcare. Using data generated from a survey fielded on a probability sample of U.S. adults, we examine associations between individuals’ use of at-home genetic health tests and their use of power crystals and acupuncture or other homeopathic medicine. Logistic regression models find that those who use power crystals or homeopathic medicine have significantly greater odds of having used an at-home genetic health test. We discuss the implications of these findings for our understanding of the direct-to-consumer genetic testing market and the relationship between science, religion, and spirituality more broadly.

Whether religious groups advance or limit human rights has been a topic of recent debate among human rights scholars. This article studies the conditions under which religious leaders advance human rights in the context of Argentina's Jewish community during the country's 1976–1983 military dictatorship. Three major influences on religious support for human rights—autonomy from a religious community's establishment, a missionary-reformer identity, and congregational mobilization—are highlighted. Original archival research from the papers of U.S.-born rabbi Marshall T. Meyer illustrates his defense of human rights in Argentina, contrasting his work with the inaction of a major established Jewish organization. Quantitative cross-national analysis extends the case study findings by showing a relationship between religious institutions’ autonomy from the state and defense of human rights.

College is a setting and time of profound change in the lives of emerging adults. This change can include shifts in identity related to politics and religion. Given widespread attention to the alignment of religious people with conservative politics and less religious people with liberal politics (i.e., the “God Gap”), we ask: do college students who become politically liberal lose their religion in the process? Using longitudinal panel data, this study examines changes in political identity and religiosity among students at a Protestant university. Findings reveal changes in students’ politics align with changes in public and private religious behaviors, certainty in belief, agreement with core tenets of the Christian faith, faith maturity, and closeness to God. Whereas students who become more politically conservative increase their religiosity, the inverse is true for those whose politics become more liberal in college.

How do Americans evaluate politicians’ religiosity? We theorize extra-religious “identity congruence,” the perceived correspondence between others’ group identities and our own, will powerfully shape evaluations. We test this expectation using data from two large, nationally representative surveys that ask Americans to rate the religiosity of prominent politicians. Consistent with our theory, the strongest predictors of how Americans rate politicians’ religiosity are their congruence on party identification and ideological identity as well as expected alignments with racial identity and Christian nationalism. Respondents’ religious characteristics are relatively weak predictors. And these trends hold regardless of Americans’ knowledge of leaders’ professed religious identity. Patterns are consistent with our theory even when we split samples by party. When we compare ratings between politicians who are widely regarded as irreligious to those who are regarded as conventionally religious, partisan congruence and racial identity largely mitigate the religious advantage of the latter. Racial identity also moderates congruence on key factors. Finally, identity congruence on party, ideology, and Christian nationalism follows expected patterns even among secular Americans for whom “religious” less intuitively implies “my group.” In a time of growing identity-alignment along partisan, ideological, racial, and religious lines, extra-religious “identity congruence” powerfully shapes how Americans evaluate politicians’ religiosity.

Though God imagery has been extensively studied within sociological and psychological traditions, much less attention has been paid to gendered God concepts and their connections to well-being. Previous work has suggested that God images may reflect ontological assumptions that inform interpretations of the world as well as one's place within it. We argue that the relationship between masculine God imagery and a sense of life purpose may vary by gender and depend on further contingencies of other God images held by individuals’ images of God as engaged, angry, critical, and distant. Drawing on nationally representative data from the 2007 Baylor Religion Survey (n = 415 men and n = 577 women), our results suggest that stronger masculine God imagery was associated with greater life purpose for men, and lower life purpose for women. We also observed that stronger beliefs in an engaged God appeared to weaken the association between masculine God imagery and lower life purpose for women, while men who did not support masculine gender ideology reported lower life purpose if they endorsed stronger beliefs in an angry or critical God. We interpret our results by drawing on research at the intersection of gender, religion, and theology, and suggest several directions for future work.

Prior research found that Christian nationalism, a belief that integrates Christian identity with American national identity, was associated with more negative views toward marginalized groups, such as religious minorities. Relatively less known is the relationship between Christian nationalism and attitudes toward atheists. Specifically, even less is known about whether or not Christian nationalism that is above individuals at the macro, geographic level may influence individual views of atheists. Using nationally representative multilevel data, this study found that higher individual Christian nationalism was associated with more negative views toward atheists. No robust state-level Christian nationalism influence was found for anti-atheist attitude. However, Blacks, relative to Whites, were less likely to view atheists negatively in states where Christian nationalism was higher. Meanwhile, in states where Christian nationalism was higher, Black Protestants were less prejudiced against atheists compared to Evangelical Protestants.