The Psychological Outcome of Religious Coping with Stressful Life Events in a Swiss Sample of Church Attendees

Background: Recent research suggested thatreligious coping, based on dispositional religiousness and spirituality (R/S), is an important modulating factor in the process of dealing with adversity. In contrast to the United States, the effect of R/S on psychological adjustment to stress is a widely unexplored area in Europe. Methods: We examined a Swiss sample of 328 church attendees in the aftermath of stressful life events to explore associations of positive or negative religious coping with the psychological outcome. Applying a cross-sectional design, we used Huber’s Centrality Scale to specify religiousness and Pargament’s measure of religious coping (RCOPE) for the assessment of positive and negative religious coping. Depressive symptoms and anxiety as outcome variables were examined by the Brief Symptom Inventory. The Stress-Related Growth Scale and the Marburg questionnaire for the assessment of well-being were used to assess positive outcome aspects. We conducted Mann-Whitney tests for group comparisons and cumulative logit analysis for the assessmentof associations of religious coping with our outcome variables. Results: Both forms of religious coping were positively associated with stress-related growth (p < 0.01). However, negative religious coping additionally reduced well-being (p = 0.05, β = 0.52, 95% CI = 0.27–0.99) and increased anxiety (p = 0.02, β = 1.94, 95% CI = 1.10–3.39) and depressive symptoms (p = 0.01, β = 2.27, 95% CI = 1.27–4.06). Conclusions: The effects of religious coping on the psychological adjustment to stressful life events seem relevant. These findings should be confirmed in prospective studies.

Enabling knowledge creation through outsiders: towards a push model of open innovation

Open innovation is increasingly being adopted in business and describes a situation in which firms exchange ideas and knowledge with external participants, such as customers, suppliers, partner firms, and universities. This article extends the concept of open innovation with a push model of open innovation: knowledge is voluntarily created outside a firm by individuals and organisations who proceed to push knowledge into a firm’s open innovation project. For empirical analysis, we examine source code and newsgroup data on the Eclipse Development Platform. We find that outsiders invest as much in the firm’s project as the founding firm itself. Based on the insights from Eclipse, we develop four propositions: ‘preemptive generosity’ of a firm, ‘continuous commitment’, ‘adaptive governance structure’, and ‘low entry barrier’ are contexts that enable the push model of open innovation.

Careful and safe vascular access creation.

Morbidity and mortality are significant in hemodialysis patients, and every vascular access (VA) is prone to complications - some more, some less. The risk of complications rises from arteriovenous fistulae to arteriovenous grafts and peaks in nontunneled central lines. Strategies to achieve complete evaluation of the patient and precise planning mark the start of successful VA creation. Furthermore, preoperative considerations include safety checklists, team time-out procedures, and antibiotic prophylaxis. Intraoperative technical features and postoperative aspects of documentation and surveillance schemes complete careful and safe VA creation.

Renewal of Religious Leadership According to an Ancient Model. Bishop Joseph Hubert Reinkens and Bishop Martin of Tours

Im Jahr 1866 verfasste der damals in Breslau lehrende römisch-katholische Kirchenhistoriker Joseph Hubert Reinkens eine der ersten historisch-kritischen Studien in deutscher Sprache über Martin von Tours, in der er sich u.a. mit Martins bischöflichem Leitungsdienst befasste. Nach dem Ersten Vatikanischen Konzil (1870) wurde Reinkens 1873 der erste Bischof für die Alt-Katholiken im Deutschen Reich. Der Beitrag beschreibt den Einfluss, den Reinkens' Martin-Rezeption auf sein theologisches und praktisches Verständnis des Bischofsamts hatte.

Reactive Co-Radicalization: Religious Extremism as Mutual Dicontent

Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremism—and typically generalising that to Islam or Muslims—is undeniable. Equally, there is evidence of Muslim rhetoric that fires up fears of a threatening West and antipathy to religious ‘others’ as damned infidels, including Christians and Jews who are otherwise regarded as co-religionists—as ‘peoples of the Book’. Mutual discontent and antipathy abound. On the one hand, Islamic extremism provokes a reactionary extremism from parts, at least, of the non-Muslim world; on the other hand, Muslim extremism appears often in response to the perception of an aggressive and impositional colonising non-Muslim world. ‘Reactive Co-Radicalization’, I suggest, names this mutual rejection and exclusionary circle currently evident, in particular, with respect to many Muslim and non-Muslim communities. This article discusses reactive co-radicalization as a hermeneutical perspective on religious extremism with particular reference to two European cases.

Conceptualizing Success in Therapeutic Wilderness Experiences: The Creation and Maintenance of Instructor-Participant Relationships

Researchers have noted that relationships created between instructors and clients in therapeutic wilderness experiences are unique (Russell, 2003; Russell & Phillips-Miller, 2001; Sklar, Anderson, & Autry, 2007; Taniguchi et al., 2009), but little research has been done to explore these relationships. The present study is an investigation of how instructors build and maintain relationships with participants, conceptualize these relationships, and define success in these tasks. Nine instructors from a wilderness program for at-risk youth participated in interviews. Data were analyzed using a line-by-line coding technique. Results of this study add to existing research on wilderness therapy and therapeutic wilderness experiences, provide models of successful instructing, and guide programs and instructors in the services they provide to their participants.

Religious Identity and Consumption

Consumption choices assist in solving the problem of how to convey and recognize religious identities. In the communication of an identity, individuals use the knowledge embedded in consumption norms, which restrict the range of choices to a smaller set and abbreviate the required knowledge for encoding and decoding messages. Using this knowledge as a shared framework for understanding, individuals with religious beliefs can choose consumption items that would not only strengthen their beliefs but also help them express the intensity of their commitments to these beliefs. Because individuals and societies have different beliefs, norms, commitments, and expressive needs, consumption choice can help to express these differences. Our explanation contrasts with incentive-based approaches that view religious consumption norms as solutions to free-rider problem inherent in clubs.