Christian Faith Communities Research Articles

“Taken, Blessed, Broken, Given”: Lukan Table Practices in the Faith Formation of Christian Communities

Luke’s Eucharistic pattern not only serves as a Christological marker, but formative pattern for Christian faith communities. In this article, I appeal to Luke’s Eucharistic pattern to advance the claim that hospitable Eucharistic table practices are not only consistent with Luke’s Christology but also form faith that is capable of confronting and dismantling psychological disgust responses to outsiders. This motif is expanded in Luke–Acts, where acts of table fellowship become the places where socio-moral barriers are transgressed, signaling the good news of the gospel, especially for Gentiles. Drawing from biblical scholarship as well as recent work in psychology, I will advance the claim that hospitable Eucharistic practices not only expose disgust psychology in the faith formation of persons but also act as a potential balm, forming persons according to the good news proclaimed in Luke–Acts.

Belonging, care, and support: findings from Ottawa’s healthy end of life project

ABSTRACT With a rapidly aging population, Canada has a growing need for public health palliative care services. End of life care, including palliative care, is holistic in nature, paying attention to the physical, psychological, social-cultural, and spiritual needs of the person who is dying and their networks of friends, family, and caregivers. Public health approaches to palliative care work to strengthen community capacities to provide care in tandem with medical and social services. This study reports on the findings of the Healthy End of Life Project (HELP Ottawa), a 4.5-year community-based research project, to demonstrate the importance of including faith communities in public health palliative care initiatives. Focusing on Christian faith communities, this article explores how faith communities can best build the capacity to offer, ask for, and accept support for members who are living with advanced illness, caregiving, or grieving.

Using Claude Romano’s ‘evential phenomenology’ to reflect on moments of grace and hope during the pandemic

ABSTRACT Drawn from a wider study investigating the way people in Christian faith communities in Melbourne Australia experienced hope, grace and resilience during the COVID-19 pandemic, this paper utilises Claude Romano’s notion of evential phenomenology to explore the lived experiences of three focus group participants in 2022. The phenomenological interpretation found that grace and hope were experienced as events, the significance of which were understood only after they had occurred. These events offered possibilities and opened up new worlds for these participants that provided grace, and which gave them hope for the future. Some tentative recommendations are offered in light of the interpretation.

Inaugurated eschatology from a transgender perspective

Many people who identify as transgender, experience discrimination, stigma and societal marginalisation as if they are not really human beings created in the image of God. This article argues for more acceptance of transgender people within a Christian world view. I contend that gender and the imago Dei can make room for more inclusivity and inherent human dignity for all people. Transgender identity, the idea of inaugurated eschatology as ‘already/not yet’ with the arrival of the Holy Spirit, the restoration of God’s image, and the acceptance of transgender individuals in God’s Kingdom will be focussed on. Inaugurated eschatology enlightens us on who we are in Christ. The topic focusses on transgender issues in relation to inaugurated eschatology and its effects on transgender roles within the Christian faith community. The nature of the research is qualitative and descriptive, either contradicting or supporting different views on transgender and inaugurated eschatology.Intradisciplinary and/or interdisciplinary implications: To encourage discussion and deeper exploration of the concepts of transgenderism and inaugurated eschatology that could contribute to more inclusivity and inherent human dignity for all people in the fields of theology, gender studies, politics, philosophy, history and psychology.

Disability and Belonging in an Inclusive Christian Faith Community

Abstract The voices of people with intellectual and developmental disabilities (IDD) are underrepresented in research examining their participation in faith communities. This qualitative case study examined the participation of people with ASD (autism spectrum disorder, a type of IDD) in one intentionally inclusive Christian faith community with a primary focus on the perceptions of faith community members with disabilities. This community was unique in its theological stance toward inclusion and in the steps the community had already taken to be inclusive. We conducted two types of interviews (in-depth individual and PhotoVoice) with people with severe and moderate disabilities who were active in the community to explore their perceptions of participation and belonging in the community. We supported interview data with field observations and a document review. We prioritized the voices of people with disabilities by using in-vivo coding strategies based on their words and used thematic analysis across data sources. Three primary themes emerged from this analysis including: Leadership, relationships, and traditions and routines. The implications of this study include suggestions to support authentic participation of people with IDD in faith community settings, implications for research with people with IDD in these settings.

Characteristics of health and well-being in former Jehovah’s Witnesses in Austria, Germany, and Switzerland

ABSTRACT Background: This study collected quantifiable data on the characteristics, health, and well-being of individuals who left or were expelled from a fundamentalist Christian faith community in Austria, Germany, or Switzerland. Methods: Data were collected using an online survey. Results: This study assessed a sample of former Jehovah’s Witnesses (N = 424, M age = 42.14, SD age = 12.57, 65% female). Most participants (66%) were born into this faith community. Half the sample left voluntarily, 21% were expelled, and 31% left due to having experienced abuse or maltreatment. One third reported suicidal thoughts; 10% had attempted suicide. The sample (especially women) reported relatively high levels of child maltreatment, moderate current health, clinically significant symptoms, high levels of stress, and low quality of life. Participants who left due to abuse or maltreatment reported more symptoms and child maltreatment. Discussion: Women and survivors of child maltreatment may represent particularly vulnerable sub-groups of former Jehovah’s Witnesses.

“A balancing act of keeping the faith and maintaining wellbeing”: perspectives from Australian faith communities during the pandemic

PurposeThe pandemic presented many new challenges is all spheres of life including faith communities. Around the globe, lockdowns took pace at various stages with varying restrictions that included the closure of places of worship which significantly affected the way people serve God and gather as a community. The purpose of this study was to investigate the impact of the Covid-19 pandemic on the wellbeing and resilience of members of Christian faith communities in Melbourne (Australia) who had experienced one of the longest lockdowns in the world.Design/methodology/approachThe authors draw on online survey N = 106 collected between November 2021 and May 2021. Participants were over the age of 18 from Catholic, Anglican, Uniting Church, Baptist and Pentecostal/Evangelical faith communities. They employ thematic analysis to analyze, and code open-ended responses from four questions in relation to the research question: In what ways has your wellbeing been impacted during the pandemic?FindingsMelbourne experienced one of the longest lockdown periods in the world between 2020 and 2021 when blended modes of worship forced people to congregate in new and different ways. The empirical insights of participants express their views in relation to celebrating faith and hope, connecting with community, pursuing leisure activities and pursuing leisure in relation to the PERMA model of wellbeing. The findings may resonate with other faith communities in Melbourne and around the globe. They may also lead to new and innovative ways of planning and envisioning modes of worship that may be helpful in a variety of faith contexts.Research limitations/implicationsThe research was limited by its sample size (N = 106) and its geographical restriction of Christian faith communities in the Melbourne metropolitan area. This means that broad generalizations cannot be made. Nevertheless, the findings may resonate with other faith communities in Australian and in other parts of the world.Practical implicationsIn highlighting the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing, this study raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. The study recommends that faith community leaders and members use informal communication channels to foster hope building wellbeing and resilience, and that pastoral care networks be established in the wider community to promote leisure activities that nurtures social connection, builds faith and resilience.Social implicationsWhilst the pandemic has provided new openings for members of faith communities to engage with God, the scriptures, each other and leisure, it remains “a balancing act of keeping the faith and maintaining wellbeing”. Such a balancing act may positively enliven a sense of wellbeing and resilience as people continue to navigate the uncertainty inherent in a milieu beginning to be named as “post-Covid”.Originality/valueThis is an original work carried out by the authors. It raises concerns about the lack of funding that supports mental health initiatives in faith settings and the wider community. While much research, news and social media discussed the pandemic's impact on communities, there is an urgent need for ongoing research that encourages, supports and connects people to faith and to leisure activities in order to promote a continued sense of wellbeing as communities begin to transition to a “post-Covid” world. This study contributes to the growing body of knowledge about the impact COVID-19 had in Australia and ways people balanced their sense of faith and wellbeing.

"I think it's biblically wrong, but temptation gets the better of me": A survey on out-of-control sexual behavior in a Christian cohort of men in the UK

The current study aims to better understand influences on men within the UK Christian community on their engagement with pornography and prostitution. The authors utilized the Carnes (2012) survey to examine the landscape of sexual knowledge and behaviours, and to identify symptoms, and the propensity towards, “out-of-control sexual behaviour” among participants. Data from a survey sent to the Christian community through church networks and word of mouth was used for this study. Of the 491 men who participated, the majority (94%, 460) described their personal Christian faith as “strong.” Despite the Christian faith community's moral code of conduct, the survey results showed a gap in self-awareness and understanding of members’ thoughts, beliefs, and conduct. Although almost three-quarters (74%, 361) of participants viewed pornography negatively, nearly half (45%, 220) admitted to using pornography at least occasionally. Many participants (31%, 152) indicated that they learned about sex through watching pornography. The survey also revealed that 10% (51) of participants had engaged with a prostitute for sex. Additionally, 21% (105) of participants believed that erotic massage was not prostitution. Using the Carnes (2012) framework, the survey found that over half of the survey participants (53%, 258) had a propensity towards “out-of-control sexual behaviour.” In relation to the church, more than half (55%, 268) of participants knew other Christian men who used pornography, and 25% (125) feared church discipline if they shared their use of pornography and prostitution. These results suggest that more programs and information are needed within the Christian community to build a culture of trust and accountability among members regarding sexual issues.

“Community members have more impact on their neighbors than celebrities”: leveraging community partnerships to build COVID-19 vaccine confidence

BackgroundVaccines are a strong public health tool to protect against severe disease, hospitalization, and death from COVID-19. Still, inequities in COVID-19 vaccination rates and health outcomes continue to exist among Black and Latino populations. Boston Medical Center (BMC) has played a significant role in vaccinating medically underserved populations, and organized a series of community-engaged conversations to better understand community concerns regarding the COVID-19 vaccine. This paper describes the themes which resulted from these community-engaged conversations and proposes next steps for healthcare leaders.MethodsWe accessed nine publicly available recordings of the community-engaged conversations which were held between March 2021 and September 2021 and ranged from 8 to 122 attendees. Six conversations prioritized specific groups: the Haitian-Creole community, the Cape Verdean community, the Latino community, the Black Christian Faith community, guardians who care for children living with disabilities, and individuals affected by systemic lupus erythematosus. Remaining conversations targeted the general public of the Greater Boston Area. We employed a Consolidated Framework for Implementation Research-driven codebook to code our data. Our analysis utilized a modified version of qualitative rapid analysis methods.ResultsFive main themes emerged from these community-engaged conversations: (1) Structural factors are important barriers to COVID-19 vaccination; (2) Mistrust exists due to the negative impact of systemic oppression and perceived motivation of the government; (3) There is a desire to learn more about biological and clinical characteristics of the COVID-19 vaccine as well as the practical implications of being vaccinated; (4) Community leaders emphasize community engagement for delivering COVID-19 information and education and; (5) Community leaders believe that the COVID-19 vaccine is a solution to address the pandemic.ConclusionThis study illustrates a need for community-engaged COVID-19 vaccine messaging which reflects the nuances of the COVID-19 vaccine and pandemic without oversimplifying information. In highlighting common concerns of the Greater Boston Area which contribute to a lack of confidence in the COVID-19 vaccine, we underscore important considerations for public health and healthcare leadership in the development of initiatives which work to advance health equity.

Fostering Practices of Salvation: On Communities of Care and Ecclesial Practices

This article explores how Christian faith communities respond to challenges in health care. These challenges are described, and a broader context is sketched, through an exploration of an ethics of care. Subsequently, two examples of Christian communities who respond intentionally to the need for care are presented and studied by using four sub-elements of care (attentiveness, responsibility, competence, and responsiveness) as a heuristic lens. Next, the relationship between care and salvation is discussed. Concludingly, the article argues that Christian communities of care are well equipped for sustainable caregiving because of their spiritual resources, and because they provide a life-context well-suited for caregiving.

Twist in Perception: Spiritual Needs and Technology in the Times of COVID-19. A Qualitative Research Study in the Czech Republic

The covid-19 pandemic caused a significant change in how active members of Christian churches in the Czech Republic perceive and use technology to address their religious needs. Physical presence in worship, sacred spaces, and communities used to be almost the sole means of religious practice of Czech Christian believers before the pandemic. Technologically mediated services suddenly became the almost exclusive medium of content distribution (worships, readings, sermons, prayers), contact, and communication among believers.This study aims to understand the diversity of technology perception of Christian believers active in official Christian churches in the Czech Republic in their religious practice in respect of various technologically transmitted religious services before and during the covid-19 pandemic with potential impact on post-pandemic times.The qualitative research method of in-depth semi-structured interviews with 117 Czech Christian believers and 16 clergy representatives,all active in official Christian churches in the Czech Republic, and data gathering method (3 age cohorts in data collection team, 6 churches, and 8 regions) aim to map in complexity the evolution of their perceptions. The research took place from March-April 2021.Research outcomes show the breadth of the perception of the technologically mediated religious services during the pandemic. Unexpected exposure to technologies made many Christian believers re-evaluate how they perceive the role and contribution of new technologies to their spiritual lives.The findings help predict changes in the use of technology in Czech Christian faith communities. Understanding the diversity of perceptions may help churches establish communication strategies that reflect the current needs of their believers.

Differential Pathways from Child Maltreatment Types to Insecure Adult Attachment Styles via Psychological and Social Resources: A Bayesian Network Analysis.

Child maltreatment has been linked to insecure adult attachment. However, it is not yet clear how different child maltreatment types are associated with attachment-related anxiety and avoidance in adulthood; and whether resilience against these insecure attachment styles is dependent on risk-specific resources. Therefore, this study explored differential pathways from child maltreatment types to attachment-related anxiety and avoidance in adulthood and examined whether psychological resources (self-esteem) and social resources (perceived social support) show risk-specific effects. An online survey retrospectively assessed experiences of child maltreatment, the level of attachment-related anxiety and avoidance in adulthood, self-esteem, and perceived social support in N = 604 former members of fundamentalist Christian faith communities (mean age = 41.27 years, SD = 12.50; 65.90% female). Cross-sectional data was analyzed using Bayesian network analysis. Only emotional child maltreatment showed direct relationships to insecure adult attachment. Specifically, emotional abuse and emotional neglect were associated with anxious and avoidant adult attachment, respectively. The effects of other child abuse types on adult attachment were mediated through emotional abuse, which indicated patterns of complex traumatization. Self-esteem mediated the effect of emotional abuse on anxious attachment, while perceived social support mediated the effect of emotional neglect on avoidant attachment. Social support was also linked to self-esteem and was therefore also important for individuals with experiences of emotional abuse. This study showed that child maltreatment types and their interactions are meaningfully linked to attachment-related anxiety and avoidance in adulthood. Interventions for survivors of child maltreatment should focus on risk-specific resources to support their resilience.

‘There is light despite all of the darkness’: Exploring perceptions of faith and hope during the pandemic in Australian church settings

The pandemic and resulting stay-at-home orders since March 2020 have come at a high cost to lives and livelihoods around the globe including ways in which faith communities meet. This paper forms part of a wider study Exploring hope, grace, and resilience in parish communities in COVID-19 times. It investigates how members of Christian faith communities in Melbourne (Australia) made meaning of their understanding of hope during the pandemic. The authors draw on survey data gathered between November 2021 and mid-March 2022 and using thematic analysis they discuss two overarching themes (Light despite the darkness and Connection to God). While generalisations to other faith communities cannot be made, the findings indicate churches fostered hope and offered a sense of belonging. The paper discusses implications for ways in which churches can continue to build faith with church members and the wider community in the changing landscape of the pandemic.

Unity that Liberates for an Embodied Mission

AbstractTaking into account the global and local challenges that we are going through, and from a theological‐historical perspective, the working hypothesis in this article is that the ecumenical movement (as part of missio Dei) helped to produce a scenario in 20th‐century Latin America that we could call “mission incarnated.” This is argued using two historical examples: the interaction and mutual enrichment between Latin American liberation theology and the theology of the Wesleyan tradition; and the ecclesial example of the Methodist Church in Argentina. Finally, some theological and missionary challenges that stem from this history are discussed, being important for the ecumenical movement and the Christian faith communities in Latin America at this key point in time.

Identifying well-being profiles and resilience characteristics in ex-members of fundamentalist Christian faith communities.

There is a lack of empirical research on the heterogeneity in well-being of individuals who disaffiliated (i.e., left or were expelled) from an exclusionary and demanding faith community. Thus, little quantitative knowledge exists on factors related to resilience in these individuals. Therefore, the study aims were twofold: (1) to identify profiles of well-being in ex-members; and (2) to examine the characteristics of the identified profiles. A cross-sectional online survey assessed ex-members of various fundamentalist Christian faith communities. Latent profile analysis identified latent heterogeneity within the sample. Well-being profile indicators included perceived stress, psychopathological symptoms, affect, and satisfaction with life. Profile-related characteristics included socio-demographics (i.e., gender, age), membership (i.e., reason for joining, duration, extent of involvement, reasons for exit, social support during exit, and time since the exit), and resilience-supporting resources (i.e., social support, self-esteem, sense of coherence, personality, socio-economic status). In the final sample (N=622, Mage=41.34years; 65.60% female), four distinct profiles were identified: resilient (25.70%), normative (36.40%), vulnerable (27.20%), and adverse (10.70%). The resilient profile was characterised by higher age, lower reporting of abuse or maltreatment as exit reason, and highest levels of resilience-supporting resources. Ex-members of fundamentalist Christian faith communities differ substantially in their well-being. Membership aspects were only weakly related to current well-being, with the exception of the exit reason of abuse or maltreatment. This study provided novel quantitative insights into the well-being profiles of individuals who disaffiliated from a fundamentalist Christian faith community in German-speaking countries.

‘Mad, bad, or possessed’? Perceptions of Self-Harm and Mental Illness in Evangelical Christian Communities

Mental illness within evangelical Christian communities is frequently stigmatised, with many attributing it exclusively to demonic possession, lack of faith, personal sin, or other negative spiritual influences. This study explores perceptions of self-harm in the context of evangelical Christian faith communities using the novel qualitative story completion task. A convenience sample of 101 UK-based evangelical Christians completed a third-person fictional story stem featuring a devout female Christian who self-harms. A contextualist informed thematic analysis was carried out focusing on perceptions of cause, cure, and treatment. Most stories positioned spiritual causes of mental illness (that is, demonic possession or personal sin) as harmful to the individual by rendering individuals as stigmatised objects or as socially displaced. The stories also provided insight into negative perceptions of females experiencing mental illness within evangelical communities. The stories suggested that these views often led to stigma and shame, which ultimately exacerbated illness and led to reduced help-seeking. Conversely, stories depicting the integration of relational care alongside spiritual resources frequently led to recovery. That the stories represented the need for relational support, within a spiritually syntonic framework, for recovery from mental illness highlights the limitations of a dichotomised approach to pastoral care. Methodologically, the study demonstrates the usefulness of a seldom-used tool within the pastoral psychology context – the story completion task – for accessing sociocultural discourses and wider representations surrounding stigmatised topics or populations.

Considering a case for rights and charity

ABSTRACT The ‘charity’ model of disability has been soundly rejected by individuals with disabilities for one that emphasises rights. Although good to be rejected, rights also have limits, as evidenced by the ongoing transgression against the rights of persons with disabilities (PWD). What new insights in Christian theology might positively impact this? It will be difficult, as long as the charity model continues to pervade Christian faith communities. While researching the rupture between practice and the faith proclaimed within the US Catholic Church regarding individuals with intellectual and developmental disabilities (IDD), I discovered a meta-narrative which I named the shadow narrative, because it eclipses the light of the Gospel, and leads to the devaluation and marginalisation of individuals with IDD, or any other group of people not valued by the normative culture. The co-opted version of charity is by far its most popular thread. By shining a light on the shadow narrative to reveal its undercurrents and returning to scriptural texts that underpin Christian charity, I will propose a case for Rights and Charity to renew attitudes about and opportunities for individuals with disabilities within faith communities, which could then become leaven for society.

Seen and Heard: Learning from Young People's Experiences Sharing Power in Faith Communities

Faith communities have been shown to provide a sense of belonging and community while also providing a rich environment for youth to engage and grow as leaders. Yet, few current studies have explored faith communities as spaces for sharing power and sustained youth leadership development. Using a thematic analysis approach, this qualitative study of 222 participants across Jewish, Muslim, and Christian faith communities aimed to explore the role of developmental relationships in young people's lives and their faith and spiritual development. Through the analyses, multiple and varied examples of sharing power emerged, leading us to investigate more fully the roles of leadership, engagement, and participation in young people's experiences in their faith communities. Findings demonstrated that faith communities can provide welcoming, engaging spaces for youth to have voice and develop as leaders. Youth across faith communities experienced authentic opportunities to build and apply leadership skills. These experiences led to positive youth outcomes, including increased confidence, building relational skills, feelings of belonging, and greater engagement. Findings from this study can inform youth development programs more broadly by illuminating concrete ways adults and youth can share power, leading to young people’s sense of engagement and belonging.

Partisan Epistemology and Post-Truth Power

Theological reckoning with our contemporary post-truth context must be cognizant of the ways in which adherence to biblical inerrancy fostered the rise of partisan epistemology. It is essential as well to grapple with the question of whether postliberal theologies, by way of a very different theory of truth, also promote the epistemic insulation of Christian faith communities. We need to understand how groups threatened with the erosion of social influence are tempted to indulge in partisan epistemology. It is equally critical to grasp how unjust power exploits such tendencies in girding its loins with epistemological supremacy. Jesus, facing in Pilate a post-truth dominator, models an alternative, namely, disruptive engagement that resists epistemic injustice and opens new space for the construction of unbounded communities of trust and shared understanding.

Suicide Stigma in Christian Faith Communities: A Qualitative Study

Given the increasing numbers of U.S. lives lost to suicide, it is imperative to identify factors that can help protect against suicide. While regular religious service attendance has been found to be protective against suicide, faith communities have taboos against suicide which may be associated with stigma. Nine Christian faith leaders and congregants and one moral psychologist completed interviews on suicide stigma in Christian faith communities. Themes that emerged included internal, interpersonal, and theological components and group differences related to suicide stigma in Christian faith communities. Participants proposed seven barriers and seven corresponding ways to address suicide stigma in Christian faith communities: talk about suicide, address skill deficits, practice vulnerability, get leadership on board, address the theology of suicide, appreciate that faith communities have a unique contribution to make to suicide prevention, and address cultural/systemic issues.