Religion and how people evaluate their relation with God are important for many people. The authors therefore hypothesized that people who espoused a high belief in God would respond negatively whe...

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“Why Hast Thou Forsaken Me?” The Effect of Thinking About Being Ostracized by God on Well-Being and Prosocial Behavior

Statistical trends among the Anglican Churches of Canada, the United States of America and England demonstrate significant patterns of decline not yet apparent in the Anglican Church in Newfoundland. This dissertation sets out to assess the extent to which this resilience is associated with a civic and church structure that has maintained a high level of investment in the social components of religious expression and the more private devotional patterns of Anglican life. This dissertation is divided into three parts. Part 1 will look at the origins of the Anglican Church in Newfoundland and its contemporary place in society and will propose social capital theory as a theoretical explanation for the patterns of Anglican Church life in Newfoundland. The relevance of religious orientation theory will be considered as a counterbalance to ask if the social capital found among Anglican churchgoers in Newfoundland is at the expense of intrinsic religious motivation. Part 2 begins with a discussion of methodological considerations followed by a comparison of statistical trends since 1960 for the Anglican Church in Newfoundland, the Anglican Church in the rest of Canada, the Episcopal Church in the United States of America and the Church of England. A contemporary profile of the Diocese of Eastern Newfoundland and Labrador will then be considered followed by a qualitative study of the Diocese. Results from the US Congregational Life Survey administered in the Diocese will also be presented, enabling comparisons to be undertaken between the Anglican Church in Newfoundland and the Episcopal Church in the United States of America. Part 3 will reveal that in and around the Anglican Church in Newfoundland social capital remains high along with intrinsic religious motivation among churchgoers but it will be shown that the resilience of the Church is due to an unusually high degree of passive church membership in the wider society and the mutually beneficial way in which the Church and the community around it relate.

The Anglican Church in Newfoundland: an exceptional case?

This article aims to explore the key concept of religious representations that reflect an individual's relational world and indicates the individual's religious maturity. While the term ‘representations’ is originally used in psychodynamic studies, the article discusses the idea that religious representations provide important indications of an individual's relational and spiritual health. The concepts and patterns of religious representations are discussed based on attachment theoretical studies. This brings some implications for Christian adult education. Variety of God‐language, imaginative pilgrim journey and mentoring relationship are suggested for refining religious representations. Alongside these suggestions, the article reminds us that the images in the biblical materials and in the Christian tradition are important for an imaginative pilgrim journey.

Religious Representations for Christian Adult Education.

Religious education in the Compulsory School in Iceland has since 2013 been a part of the Social Studies National Curriculum Guide together with geography, history, sociology, life skills education and ethics. This was done among other things to remove walls between subjects in the school. In the general part of the Icelandic National Curriculum Guide we find a description of what is called six fundamental pillars of education that are to be mirrored in all school activities in kindergarten, elementary and secondary schools. The six fundamental pillars reflect the education policies in Iceland. The question is how these fundamental pillars influence the religious education in times of growing religious diversity. When looking at the discussion about some of the subjects included in Social Studies in the curriculum guide we find the concept “transformative education”. According to the discussion, transformative education aims to strengthen students’ democratic competence and critical thinking and help them to clarify their own values, as well as encouraging them to engage in individual or joint civil action to make the world a better place to live in. The question arises how far the school can go in encouraging students to take action in matters that might be seen as political or controversial. In the chapter changes in religious education in Iceland are taken as an example of religious education in post-secular times and discussed how it has become a part of social studies and how the social studies, including religious education, is connected to what is called the fundamental pillars of education in the Icelandic National Curriculum Guide. That leads to questions about approaches and objectives of social studies and of religious education and in that regard the question arises if so-called transformative education is possible in religious education.

What About Transformative Religious Education

As part of a larger study of Australian churchgoing Catholics’ responses to COVID-19 church closures, the New Indices of Religious Orientation (NIRO) 18-item short form was tested on a sample of 1162 participants. The total sample showed relatively low mean NIRO Extrinsic and Quest scores, but a higher NIRO Intrinsic mean score than previous studies. Older participants reported significantly higher Quest scores than younger participants, and males reported significantly lower NIRO Extrinsic scores and significantly higher Quest scores than females. However, the internal reliability for the 18-item NIRO in this population was lower than in previous studies. Factor analysis supported a three-factor solution with only one instance of cross-loading. The results generally support the reliability of the NIRO as a measure of religious orientation in this population, with some reservations. 

Psychometric properties of the 18-item New Indices of Religious Orientation (NIRO) in an Australian churchgoing Catholic population during COVID-19

The authors examine the religiousness of theology students and students in other disciplines at several German universities in a context of religious differentiation and pluralisation. Based on Batson's model, religiousness is classified into intrinsic, extrinsic and quest orientations. The religiousness of students of theology and students in other fields was found to differ significantly in the three dimensions. Non-theologians tended to ascribe negative value to the extrinsic and the intrinsic dimensions, with the intrinsic dimension being valued more negatively. At the same time they ascribed a slightly positive value to the quest orientation. Theology students valued all three dimensions positively, with especially strong positive value attached to the quest orientation. Using cluster analysis, four types of religiousness were developed: a "conventionally religious" type, a type described as "not religious in a Christian sense", a "questioning and religious" type, and a "strongly religious" type. Theology students fit mainly into the "strongly religious" and "questioning and religious" types. Students in other fields were concentrated in the "conventionally religious" and "not religious in a Christian sense" categories. At the end, the results are discussed from the perspective of practical theology.

Modern Religiousness : Extrinsic , Intrinsic or quest?

Issues like faith and Church, religion and religiousness are not valued particularly highly among the young. At the same time a search for the meaning of life and an orientation in one’s own behaviour still seem to be significant and transcendent focal points are being sought to deal with these issues. This article questions the value that religion, faith and the Church have for young people on the basis of empirical data. Five types of religious orientation of young people are identified: a churchly Christian type, an autonomously Christian type, a conventionally religious type, an autonomously religious type and, finally, a non‐religious type. The empirical data are taken from a study of about 800 pupils in the Grade 11 (age 16–17 years) from grammar schools (Gymnasien) in Germany.

A typology of religious attitudes among young people in Germany

Fur das menschliche Gluck interessieren sich Philosophen (vgl. z.B. McFall 1989) und Psychologen (vgl. z. B. Argyle 1987). Philosophisch betrachtet ist das Gluck Ziel des menschlichen Handelns, Orientierung des menschlichen Willens oder Erful lung des Menschen. Fur die Philosophie ist das Gluck so etwas wie die „Realisierung der vollen menschlichen Bestimmung" (Bien 1995, 758). In der Psychologie be zeichnet „Gluck" den psychischen Aspekt von Gesundheit. „Gluck" beschreibt kei nen sozialen oder materiellen Zustand des Menschen aus sich, sondern entwickelt sich aus der inneren Verfassung des Menschen (Hunhold und Laubach 1995, 760), das heist aus seiner Interpretation der Welt. Kann diese Interpretation der Welt von der Religion so beeinflust werden, das der Mensch glucklich werden kann? In der christlichen Tradition ist das Vertrauen auf Gott die Religion eine Ur sache fur das menschliche Gluck: So heist es im Alten Testament in Psalm 1: „Glucklich der Mann, der nicht wandelt im Rate der Gotdosen, noch tritt auf den Weg der Sunder, noch sitzt im Kreise der Spotter; sondern seine Lust hat am Ge setz des Herrn ..." Ahnlich wird in Psalm 128 gesagt: „Glucklich sind jene, die den Herrn furchten und auf seinen Wegen gehen." Nach dem Neuen Testament sind ebenfalls die Gebote Gottes ein Gluck fur den Menschen: „Selig, die das Wort Gottes horen und es befolgen." (Lk 11,28). Ohne Frage hat es immer wieder Einspruche gegeben, das Religion (bzw. Chris tentum) und Gluck positiv zueinander stunden. Kritiker des Christentums be haupten, das die christliche Religion den Menschen unglucklich mache, denn sie betone die Unwurdigkeit und Sundhaftigkeit des Menschen; dadurch richte sie die Aufmerksamkeit des Menschen auf moralischen Rigorogismus. Ein Beleg sei Ps 51, in dem es heist: „Siehe, ich bin als Sunder geboren, und meine Mutter hat mich in Sunden empfangen." Mit einer solchen Grundhaltung sich selbst und dem Leben gegenuber konne kein Glucksgefuhl moglich sein. Der Zusammenhang zwischen Religion und Gluck ist schon off empirisch unter sucht worden: Bisher gibt es mehr als 200 Untersuchungen uber die Bedeutung von Religion fur verschiedene Aspekte der psychischen Gesundheit. Allein drei Dutzend Untersuchungen haben einen positiven Zusammenhang zwischen der Religiositat und dem personlichem Wohlbefinden dargestellt (Grom 2000,187f). Wie ist eine sol che positive Korrelation zu erklaren? Grom deutet diese Befunde, indem er verschie dene Aspekte des Wohlbefindens und der Religiositat betrachtet. Dabei kommt er zu

Christlicher Glaube und Glück

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Modern Religiousness : Extrinsic , Intrinsic or quest?

A typology of religious attitudes among young people in Germany

Christlicher Glaube und Glück