Search

This study focused on the glass partition, a term used to describe the challenges that exist in forming and maintaining cross-sex collegial relationships in the workplace. Women may be limited in their ability to benefit from collegial relationships due to the challenges of cross-sex relationships, particularly in a Christian environment. We use the term "stained-glass partition" to describe the effects of gender separation in a Christian university atmosphere, a research focus that has been largely unexamined to date. In this single-institution study, 21 full-time faculty were interviewed regarding their perceptions of cross-sex relationships at work. Data were analyzed using grounded theory procedures to allow major themes to emerge. Results showed that there is a stained-glass partition operating at the university--sometimes created intentionally and partially based on fear--that has a disproportionately negative impact on women faculty. The partition can be mitigated through routine collegial interactions such as committee work and through viewing one another as sacred siblings rather than a sexual "other." Students, faculty, and the university as a whole benefit when the partition is reduced, and the Christian faith commitment that is held in common by community members provides a helpful perspective in moving relationships away from power into agape-love and sibling-type relationships. Implications for practice and suggestions for future research are presented.

The basis of the meaning-making model is that distress results from discrepancies between one's global meaning system and one's situational appraisals of negative life events. This model suggests a preventative function for religion when religious global beliefs inform situational appraisals in ways that minimize distress. Using consensual qualitative research, we evaluated the initial reactions to a cancer diagnosis of 29 Black Christian women. We examined how the women appraised the cancer diagnosis and how this appraisal was related to reported distress. Our results indicated that lower levels of distress were related to believing that God was faithful, while higher levels of distress were related to beliefs in retributive justice and cancer as a death sentence. Lower distress was further related to spiritual surrender, a religious coping practice that combines entrusting the outcome of one's cancer experience to God and actively pursuing treatment. We discuss spiritual surrender as a collaborative religious coping strategy and highlight its importance in informing culturally sensitive psychological interventions. [ABSTRACT FROM AUTHOR]

We advance prior work on humility by proposing the trust signaling hypothesis of humility. Five preregistered experiments (N = 3,302), examined whether humble leaders humility would elicit more favorable ratings, greater trust, and generate behavioral intentions toward making financial contributions. Experiment 1 (n = 864) revealed that humble leaders elicited more favorable ratings and intentions to make financial contributions, even when leader competence was low. These interactive effects were mediated by perceived trustworthiness. Experiment 2 (n = 807) replicated these effects and compared for-profit and nonprofit organizations. Experiment 3 (n = 823) clarified these effects and compared domestic and international organizations. Experiment 4 (n = 375), replicated these effects using a more direct leader description. Experiment 5 (n = 433) revealed a boundary condition, wherein likable leaders were viewed as or more favorably than humble leaders. We discuss the central role of trust and the financial appeal of humble leaders. [ABSTRACT FROM AUTHOR]

In this consensual qualitative research study, we investigated the role of refugees' Christian faith in meaning‐making coping. High percentages of religiosity in refugee populations support the need to understand the role of religion in their coping processes. Interviews with 20 Christian refugees from 10 African and Asian countries revealed that participants drew heavily from their faith resources to cope with their experiences. Specifically, refugees reported coping practices that included trust in God, prayer, intimacy with God, spiritual surrender, lament, worship, and social support. Although many participants described spiritual struggles, including doubting God, feeling distant from God, and questioning God, most found meaning amid refugee‐related suffering and reported perspective shifts, a deepening of faith, seeing suffering as part of God's plan, experiencing a deepened sense of purpose, and growing in the likeness of Christ. Refugees also reported growth through suffering in the form of gratitude, altruism, testimony, and humility. Clinical implications include encouraging the use of religious resources for meaning‐making and supporting the resolution of spiritual struggles. [ABSTRACT FROM AUTHOR]

While religious meaning-making has been extensively studied, emic religious coping remains largely unexplored. This consensual qualitative research study explored Catholic cancer survivors' (N = 22) descriptions of drawing on their religious framework throughout their cancer journeys. Findings revealed distinctive Catholic resources such as the power of blessings, drawing comfort from the saints and sacraments, and "offering up" suffering as a form of spiritual surrender, suggesting the existence of underlying theodicies of divine purpose as well as potential clinical resources. While many participants described spiritual struggles and questions, most found meaning through deepening their faith, helping others, and re-examining their priorities. Exploratory mixed-method analyses suggest that questioning God may promote turning toward faith, while being angry at God is associated with difficulty in doing so. The findings have implications for research, pointing to emic practices that merit further study. [ABSTRACT FROM AUTHOR]

This study assesses individual social attitudes and ideological beliefs regarding systems of power and sexism (i.e., Authoritarianism, Conservatism, Traditionalism, Social Dominance Orientation [SDO], Hostile Sexism [HS], and Benevolent Sexism [BS]) [...]

This paper addresses the spiritual discouragement and religious doubt that can arise in the Christian therapist who repeatedly experiences spiritual immaturity and crisis amongst his or her Christian clients. While [...]

Mission statements of Christian institutions of higher education often include the purpose of forming individuals to live out their Christian commitments in larger society. This article presents the case that including theater in Christian higher education prepares students to further God's kingdom in this world after graduation--whether or not they do so through the medium of theater. Specifically, the argument is that training in theater serves two primary and interrelated goals in students' development: cogent bodies, capable of representing God to others through relationships, and self-aware souls, foundational for the development of character. The conclusion offers a case example of a successful theater program at Wheaton College.

Although character formation has always been a central goal of education, efforts to promote character education in schools have, in the last century, always been hampered by an inability to adequately define character. We offer the concept of the flourishing life as the appropriate context for defining and developing character. This concept, which includes a robust understanding of character, has historically prevailed in Western thought. We first recover some of the historical discussion, and then consider essential elements of the good life in light of this historical discourse and the findings of the social sciences, including the focused work on the flourishing life coming out of positive psychology. Finally, we consider some implications of a well-formed understanding of human flourishing for Christian higher education.

Women who have chosen to invest in multiple roles as wife, mother, and professional often experience difficulty in balancing these roles. However, research shows that spousal support for women investing in multiple roles can be an important factor in their experience of distress. The authors conduct qualitative interviews designed to gather experiential information with 30 women who are both faculty members at Christian universities around the country and mothers of children living in the home. Information on the participants' relationships with their husbands and their experiences of spousal support, both practically and emotionally, are determined. Participants report that their spouses help them practically through child care, household chores, and availability in a crisis. Additionally, spouses help their wives through emotional support, including mutual respect, pride in their wives' accomplishments, and interest in their wives' work.