Fellow Church Members Research Articles

Digital Storytelling as a Tool to Increase Colorectal Cancer Screening Intention in a Latinx Church Community.

Although colorectal cancer screening (CRCS) rates have improved for all racial groups due to wider availability of screening, Latinx continue to have lower screening rates and are more likely to be diagnosed with later stages of colorectal cancer compared to non-Latinx whites. More culturally tailored educational interventions are needed to reach this population. This study introduced a digital storytelling (DST) intervention in a church community setting and explored its potential to influence CRCS intention and perception among Latinx and the acceptability of the DST intervention. Participants (n=20) between the ages of 50 and 75 who were not up-to-date with CRCS were recruited to view digital stories developed by fellow church members with previous CRCS experience. They completed surveys assessing their intention to complete CRCS before and after the viewing and were asked to participate in focus groups to understand, qualitatively, how the digital stories influenced their perceptions and intentions related to CRCS. Analysis of participant narratives revealed three overarching themes related to their perceptions and intentions of CRCS after the DST intervention: (1) the duality of the faith-health connection and fatalism, (2) willingness to consider other screening methods, and (3) the push-pull of individual barriers and interpersonal facilitators. Participants felt the DST intervention humanized the CRCS process and that it would be acceptable and well received in other church settings. The introduction of a community-based DST intervention within a church setting is a novel strategy with the potential to influence members of the Latinx church population to complete CRCS.

Israelvisie, die Nuwe Suid-Afrika en ‘Afrikaners’

Israel vision, the New South Africa and ‘Afrikaners’: There is a growing number of Caucasian Afrikaans-speaking believers who are exposed to and accept the teachings of the British Israelite or Israel Vision movement. Some of these believers take their leave of or quit their former places of worship, while others remain and spread the Israel Vision teachings among fellow church members. This article, inter alia, asserts that Caucasian Afrikaans-speaking South Africans are ascribing to Israel Vision teachings in their search for a new identity in a post-apartheid South Africa. It utilises a comparative literature analysis from a Pentecostal perspective. To gain insight into the movement, the article considers the origin, growth and teaching of British Israelism. It furthermore attempts to understand the cultural shifting that some Caucasian Afrikaans-speaking South Africans have experienced since the importation of democracy in 1994 and what types of identity correction could be expected from such a group. When comparing the traditional Afrikaner cultural themes in terms of the Israel Vision teachings, it emerges that, according to the teachings of Israel Vision (and British Israelism), the Caucasian people are what is referred to as the Ten Lost Tribes of Israel – the covenantal descendants of Abraham. God has a specific plan for these tribes. Adherents of these teachings define their identity in these exclusive terms. This article attempts to define what the Bible teaches regarding the old and new covenant as well as exclusivity and inclusivity to evaluate the Israel Vision teachings. It concludes that it results in the rejection of Jesus Christ as the Messiah and Saviour along with an unacceptable exclusivism of people of colour considering Scripture by limiting salvation to the so-called Ten Lost Tribes. This article aims to inform church leaders and Christians as regards the main teachings of the movement and its theological and existential dangers to assist believers influenced by the Israel Vision teachings.Contribution: This research aims to contribute to the field of practical theology by determining that some white South Africans have attempted to restructure their culture after the forming of a democracy in South Africa (1994) by participation in ideological groups such as the Israel Vision movement and ascribing to British Israelism. The theological and ethical grounds on which these movements rest, pose a threat to the teachings of the traditional Christian denominations in South Africa due to the racist ideology that is inherent in these groups and aim to exclude the majority of South Africans from the faith community.

An Assortment of Meditations

An Assortment of Meditations

Spiritual support and well-being in later life: revisiting the role of god-mediated control

ABSTRACT One central finding of the religion-health literature which has stood the test of time is that participation in religious congregations is linked with a vast array of health and mental health benefits in later life. In this study, we probe why this might be so by considering the role of spiritual support, defined as assistance given by fellow church members with the purpose of bolstering the religious beliefs and behaviors of the recipient. Using longitudinal data from a sample of older adults from the 2001–2004 Religion, Health, and Aging Study, results from lagged dependent variable models suggest that greater spiritual support at baseline was associated with lower depression, an association which was partially explained by perceptions of God-mediated control (viewing God as a collaborative partner). We situate our findings within socioemotional selectivity theory and gerotranscendence theory and offer practical implications of our results for religious or pastoral clinicians.

PERAN GEMBALA SEBAGAI PENDIDIK DALAM PENGGEMBALAAN DI GEREJA KRISTEN SETIA INDONESIA JEMAAT ENSINGO DESA SUNGAI DANGIN KECAMATAN NOYAN KABUPATEN SANGGAU

Dusun Ensingo merupakan salah satu dusun yang terletak di desa Dangin Kecamatan Noyan. Di dusun ini berdiri Gereja Kristen Setia Indonesia yang diberi nama GKSI Jemaat Ensingo. Para hamba Tuhan yang pernah diutus ke Ensingo untuk menjadi gembala jemaat rata-rata tidak dapat bertahan lama disebabkan oleh karena anggota jemaat belum memiliki kesadaran untuk menyejahterakan gembala dalam memenuhi kebutuhan jasmani. Persoalan lain yang menjadi penyebab ialah anggota jemaat belum memiliki kesadaran dalam bersekutu atau beribadah kepada Tuhan, menyenangi minuman keras, saling menjatuhkan sesama anggota jemaat, iri hati, dan sifat-sifat lama lainnya yang masih mendera dalam kehidupannya. Tujuan penelitian ialah untuk menjelaskan peran gembala sebagai pendidik dalam penggembalaan di Gereja Kristen Setia Indonesia Jemaat Ensingo. Untuk menjawab persoalan dan tujuan penelitian dimaksud, maka metodologi penelitian yang digunakan ialah metode penelitian kualitatif, dengan menerapkan metode observasi, interview, dan kepustakaan. Hasil penelitian yang hendak dicapai ialah gembala jemaat harus berperan proaktif dalam pendekatan secara intens yang diawali dengan tekun dalam doa pribadi, sehingga memiliki cinta kasih untuk mengajak seluruh anggota jemaat datang bersekutu atau beribadah kepada Yesus Kristus di tempat ibadah kemudian terus-menerus mendidik dan berkhotbah secara alkitabiah supaya jemaat Tuhan memiliki loyalitas dalam persekutuan dengan Yesus Kristus.

Ouderling en Oud-Ouderling Sarel Cilliers

Sarel Cilliers as an elder or former elder in church: The well-known Voortrekker Sarel Cilliers was in the first place not recognised as a military or cultural leader, but a spiritual leader and respected elder in church. Apart from his emotional approach to the affairs of the Dutch Reformed Church of which he was a member in a congregation, Cilliers was a reformed member who strifed to obey the Bible, the Reformed confessions of faith and the so-called law of his church. Cilliers was chosen to take the lead when the Voortrekkers made a covenant with God before the Battle of Bloodriver in Natal on 16 December 1838. This covenant was initiated by the then leader of the Trekkers, Andries Pretorius. Cilliers did his work as an elder truthfully and with enthusiasm. He was strict and truthfull in his visits to church members and represented his congregation on major assemblies. In these assemblies fellow church members treated him with respect. Cilliers was an elder in a church which had to be settled in the interior of South Africa, often under abnormal circumstances. He sometimes had to do tasks of the minister of the congregation as well. Sarel Cilliers became known as a special elder in church. Contribution: This article gives an insight in the view and practice of the office of the elder in the Dutch Reformed Church in pioneer circumstances in the 19th century. It opens an assessment of this office for implementation in recent times. Apart from that the article sheds light on truthful understanding of the vow of Afrikaners at Blood River in 1838. This matter remains a point of discussion in recent times.

Exploring religious and/or spiritual identities: part 2 – a descriptive analysis of those who are at risk for health problems

ABSTRACTPrevious analysis of the data that are used in this study reveal that compared to people who self-identify as religious and spiritual, spiritual only, and neither religious nor spiritual, study participants who are religious only are more likely to experience physical and mental health problems. The purpose of this study is to conduct a descriptive analyses that is designed to see why this may be so. Differences between the religious only and members of the other categories combined were assessed on seven clusters of religious/spiritual variables. The findings reveal that those who are religious only have lower levels of religious practices (e.g., church attendance), they are less likely to exchange informal support with fellow church members, they are less likely to rely on religious coping responses, and they are less likely to possess virtues that have typically been associate with greater religious and spiritual involvement (i.e., compassion, forgiveness, and humility).

Religion and Health Among Hispanics: Exploring Variations by Age.

The purpose of this study is to see whether there are age differences in the relationship between church-based social ties and Epstein-Barr virus (EBV) antibodies among Hispanics (250) and non-Hispanic Whites (N = 602). The data indicate that emotional support that is received from fellow church members is associated with lower EBV values among Hispanics of all ages, but not among Whites of all ages. In contrast, emotional support that is received outside religious institutions failed to provide similar protective effects for Hispanics. No age differences emerged from the data.

Evaluating the relationships among religion, social virtues, and meaning in life

There is growing evidence that a sense of meaning in life may emerge, in part, from the social relationships that people maintain. But it is not clear how the relationship between social ties and a sense of meaning might arise. The purpose of this study is to see if meaning in life is associated with three socially focused virtues: compassion, forgiveness of others, and providing social support to others. In the process, an effort is made to see if these social virtues arise from social relationships in religious institutions. Two main findings emerge from a recent nationwide survey. First, people who are more compassionate, more forgiving, and who help others more often have a stronger sense of meaning in life. Second, individuals who receive more spiritual support from fellow church members are more likely to adopt these social virtues. The theoretical basis of these relationships is discussed.

Church-based social interactions and psychotic experiences among Black Americans: findings from the National Survey of American Life

ABSTRACTReligious attendance has generally been salutary for mental health, though recent evidence suggests that church attendance has no significant relation with psychotic experiences. This study will examine how various types of church-based social interactions might be related to psychotic experiences. We analysed data from the National Survey of American Life –a representative sample of Black Americans in the United States –and used multivariable logistic regression to examine associations between seven church-based social interaction variables and lifetime psychotic experiences. In separate models, church attendance, church member interaction, and closeness to church members were not significantly associated with psychotic experiences, while greater emotional support, negative social interactions, providing help to other church members and receiving help from fellow church members were associated with increased odds of reporting psychotic experiences. But in a fully adjusted model including all church-based social interaction variables, only negative church interactions and giving help to church members were significantly associated with psychotic experiences. Church-based social interactions did not protect against psychotic experiences, and in some cases increased risk. Future studies should explore why the deleterious aspects of social interactions prevail over the beneficial ones.

Stress, Religious Involvement, and Cholesterol: Is It Better to Give than to Receive?

The purpose of this study is to see if social support that is exchanged in religious institutions moderates the relationship between stressful life events and cholesterol. The data come from a nationwide survey of adults of all ages (N = 816). Based on data from blood samples, cholesterol was measured by subtracting high-density lipoprotein from total cholesterol. Questions were administered to assess how often study participants provide and receive spiritual support from fellow church members. Spiritual support is assistance that is exchanged with the explicit purpose of increasing the religious beliefs and behaviors of the recipient. Controls were established in the analyses for a number of health behaviors (e.g., exercise), other types of religious involvement (e.g., church attendance), and demographic characteristics (e.g., age, sex, education). The study variables were assessed with ordinary least squares regression procedures. The data suggest that providing spiritual support tends to reduce the magnitude of the relationship between stress and cholesterol. In contrast, similar stress-buffering effects were not observed with the measure of receiving spiritual support at church. The findings contribute to mounting evidence on the relationship between religion and health because they are based on biological measures.

Is Involvement in Religion Associated with Better Sleep Quality?

Findings from a considerable number of studies suggest that a wide range of psychosocial factors are associated with sleep quality. However, it is surprising to find that very few studies assess the relationship between religion and sleep quality. The purpose of this study is to examine the relationship between three key measures of religion and sleep quality. The data are from a recent nationwide survey of adults of all ages (N = 1774). A conceptual model that contains the following core relationships was evaluated empirically: (1) people who go to church more frequently tend to receive more spiritual support from fellow church members (spiritual support is assistance that is provided with the explicit purpose of bolster the religious behaviors and beliefs of the recipient), (2) more spiritual support is associated with stronger God-mediated control beliefs (God-mediated control refers to the extent to which people believe God works with them to overcome challenges that arise in life), (3) people with a strong sense of God-mediated control will feel more hopeful about the future, and (4) individuals who are more hopeful will enjoy better quality sleep. Empirical support was found for each of these relationships.

Religious involvement and self-forgiveness

ABSTRACTThe purpose of this study is to examine the interface between involvement in religion and self-forgiveness. The data come from a recent nationwide survey of adults age 18 and older (N = 1774). A conceptual model was developed that contains the following hypotheses: (1) Evangelicals will attend worship services more frequently than members of other faith traditions; (2) people who go to church services more often will be more likely to get spiritual support from fellow church members; (3) individuals who receive more spiritual support from religious others will be more likely to believe that they have been forgiven by God; (4) people who believe that they have been forgiven by God will have a greater sense of self-worth; and (5) individuals who have a stronger sense of self-worth will be more likely to forgive themselves for the things they have done wrong. The data provide support for each hypothesis.

Assessing the Relationships among Religiousness, Loneliness, and Health

The purpose of this study is to see whether involvement in religion is associated with loneliness and health. A theoretical model is developed to explain how the potentially beneficial effects of religiousness arise. The following core hypotheses are embedded in this conceptual scheme: (a) people who attend worship services more often are more likely to receive informal spiritual support from fellow church members (spiritual support is assistance which is provided in order to bolster the religious beliefs and behaviors of the recipient); (b) spiritual support from coreligionists encourages people to adopt the virtue of humility; (c) people who are more humble are more likely to receive emotional support from significant others; (d) individuals who receive more emotional support will feel less lonely; and (e) people who feel less lonely tend to enjoy better health. Data from a recent nationwide survey provide support for each of these hypotheses.

Feelings of belonging in a congregation: a social–psychological assessment

ABSTRACTThe purpose of this study is to empirically evaluate a conceptual model that explores the social aspects of congregational life that promote feelings of belonging in a congregation. The following core hypotheses are embedded in this model: (1) individuals who go to church more often will receive more spiritual support from fellow church members; (2) people who get more spiritual support from coreligionists will have more practical wisdom; (3) those with more practical wisdom will be more likely to provide emotional support to the individuals in their congregation; (4) people who provide emotional support to fellow church members will be more highly valued by their coreligionists; and (5) individuals who feel they are valued by their fellow congregants will be more likely to believe that they belong in the place where they worship. Data from a recent nationwide survey (N = 1154) of Christians provide support for each of these relationships.

Receiving Support, Giving Support, Neighborhood Conditions, and Waist/Hip Ratios.

Obesity is a major health problem in the USA, and as a result, it is important to identify the factors that help people keep their body weight within healthy limits. The purpose of this study was to see whether receiving support at church and giving support at church buffer (i.e., moderate) the effects of living in rundown neighborhoods on a key marker of obesity-waist/hip ratios (WHR). The data are provided from a recent nationwide survey of people age 18 and older (N=1456). The findings reveal that giving support to fellow church members tends to offset the effects of living in dilapidated neighborhoods on WHR. In contrast, receiving support from coreligionists does not appear to perform a similar stress-moderating function. The theoretical underpinnings of providing support at church are discussed.

Compassion, Acts of Contrition, and Forgiveness in Middle and Late Life

The purpose of this study is to assess social and psychological factors that have not been examined frequently in studies on forgiving others. A latent variable model is developed that contains the following core relationships: (1) people who attend worship services more often will receive more informal spiritual support from fellow church members; (2) individuals who get more spiritual support will be more compassionate; (3) people who are more compassionate will be less likely to require transgressors to perform acts of contrition; and (4) individuals who do not require transgressors to perform acts of contrition will find it easier to forgive. Data from a nationwide survey of middle-aged and older adults provides support for each of these relationships.

Assessing Supportive Social Exchanges Inside and Outside Religious Institutions: Exploring Variations among Whites, Hispanics, and Blacks

Little is known about race/ethnic differences in the exchange of social support inside as well as outside religious institutions. The purpose of this study is to assess differences in giving and receiving social support inside and outside the church among Whites, Hispanics, and Blacks. Two types of social support are evaluated when support is assessed inside the church: emotional support and spiritual support. Spiritual support refers to informal assistance from fellow church members that is designed to bolster the religious beliefs and practices of the recipient. The findings reveal that Blacks receive and give more emotional and spiritual support inside the church than Whites or Hispanics. However, meaningful differences failed to arise between Whites and Hispanics. In contrast, no differences were found between the three racial/ethnic groups in support that is exchanged outside the church. These findings suggest that religious influences rather than race/ethnicity per se are likely to be at work.

Awe of God, Congregational Embeddedness, and Religious Meaning in Life

Researchers have argued for some time that emotions play a significant role in religious life. The purpose of this study is to focus on a religious emotion—awe of God—that has received relatively little attention in the literature. A latent variable model was developed to assess the following core relationships: (1) people who attend worship services more often will be more likely to experience awe of God; (2) greater awe of God will promote a greater sense of congregational cohesiveness (i.e., the belief that fellow church members share common values and beliefs); (3) individuals who participate in cohesive congregations will be more likely to feel they belong in the place where they worship; and (4) a greater sense of belonging in a congregation will be associated with a stronger sense of religious meaning in life. Analysis of data provided by a nationwide sample of middle-aged and older adults provides support for each of these relationships.

Benevolent Images of God, Gratitude, and Physical Health Status.

This study has two goals. The first is to assess whether a benevolent image of God is associated with better physical health. The second goal is to examine the aspects of congregational life that is associated with a benevolent image of God. Data from a new nationwide survey (N=1774) are used to test the following core hypotheses: (1) people who attend worship services more often and individuals who receive more spiritual support from fellow church members (i.e., informal assistance that is intended to increase the religious beliefs and behaviors of the recipient) will have more benevolent images of God, (2) individuals who believe that God is benevolent will feel more grateful to God, (3) study participants who are more grateful to God will be more hopeful about the future, and (4) greater hope will be associated with better health. The data provide support for each of these relationships.