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We test the role of dividends and investor sentiment in the relation between idiosyncratic risk and expected returns because Pastor and Veronesi (J Financ 58:1749–1789, 2003) find evidence that dividends reduce firm-specific uncertainty by sending information to the market participants through dividends. Also, Baker and Wurgler (J Financ 61:1645–1680, 2006) document that the negative relation between idiosyncratic risk and expected return only exists under the optimistic sentiment. We first document that the negative relation between idiosyncratic risk and expected return is more concentrated for stocks without dividends than stocks with dividends. We further find that the role of dividends in the relation between idiosyncratic risk and expected return is not affected by investor sentiment. These findings are robust to weighing schemes of returns and firm characteristics such as beta, size, book-to-market ratio, momentum, and liquidity. [ABSTRACT FROM AUTHOR]

This paper examines the shifting landscape of higher education in Turkey, highlighting a disconcerting trend of politically motivated appointments, coined as "parasailing." Departing from traditional merit-based norms, this practice of appointing professors without necessary approvals disrupts the academic environment, prompting concerns about the integrity of higher education institutions. The paper introduces the term "parasailing" to elucidate this phenomenon, emphasizing the connection between the appointed professor and their academic destination. In contrast to the widely used term "parachuting," in Turkish academia the proposed terminology offers a better understanding of the appointment process. The subsequent sections provide an overview of the Turkish academic landscape, explore the origin of the term "parachuting," review existing literature, define "parasailing," and connect it to different philosophical thoughts. Overall, this paper contributes to a broader comprehension of the challenges facing Turkish higher education, urging a reconsideration of appointment procedures. [ABSTRACT FROM AUTHOR]

COVID-19 presented a difficult environment for care workers, including clergy, as they sought to address human needs within an often-contentious culture. Unique tasks heightened counseling responsibilities, and management of strained relationships introduced new or enhanced stressors into their jobs. Care worker stressors can lead to compassion fatigue. This study aimed to examine clergy's unique tasks and stressors during COVID-19 to ascertain causal paths toward compassion fatigue. The results of the structural equation analysis demonstrated role and occupational stressors fully mediated the path from tasks to compassion fatigue. The indication was that it was not administrative tasks (e.g., accommodating health measures, adapting the delivery of ministry) nor care tasks (e.g., providing support and counseling to family and patients of COVID-19 victims) that directly caused compassion fatigue; rather, it was the criticism, conflict, and relationship stressors encountered during the ministry that led to compassion fatigue. Implications and recommendations for clergy and administrative development to mitigate and manage role stress and clergy occupational distress are presented. Overall, the study provides insight into the mechanisms by which clergy job demands during COVID-19 led to compassion fatigue, pointing to stressors as the key mediating factors. [ABSTRACT FROM AUTHOR]

We examine relationships among ultra-Orthodox Israeli Jews, their doctors, and rabbis when medical decisions are made. Analyzing excerpts from sixteen focus groups with 128 ultra-Orthodox Jews, we determine how their belief system affects their decisions about whom to trust and follow when the doctor's instructions contradict the rabbi's advice. We argue that the strict behaviors described here with regard to relations among doctors, rabbis, and patients, function as social capital that raises the status of ultra-Orthodox Jews as members of an exclusive club that balances health decisions with the social demand to obey their religious leaders. [ABSTRACT FROM AUTHOR]

This issue of JORH explores a broad range of topics looking at the professions of nursing, clergy and chaplains. This issue also concludes the series on Parkinson's disease (Part 2), and for the first time, JORH presents a collation of articles relating to workplace religiosity. Finally, this issue revisits the topics of women's health and family issues in relation to religiosity and spirituality. [ABSTRACT FROM AUTHOR]

Maintaining healthy behaviors is challenging. Based upon previous reports that in North Carolina (NC), USA, overweight/obese clergy lost weight during a two-year religiously tailored health intervention, we described trajectories of diet, physical activity, and sleep. We investigated whether behavior changes were associated with weight and use of health-promoting theological messages. Improvements were observed in sleep, calorie-dense food intake, and physical activity, with the latter two associated with weight loss. While theological messages were well-retained, their relationship with behaviors depended on the specific message, behavior, and timing. Findings offer insights into weight loss mechanisms, including the role of theological messages in religiously tailored health interventions. [ABSTRACT FROM AUTHOR]

Burnout syndrome implies exhaustion, loss of motivation, low performance, and absenteeism. Catholic clergy are not exempt. This systematic review compiles and analyzes evidence related to burnout in Catholic clergy and potential modulating variables. Following the PRISMA methodology, systematic searches in different scientific databases identified 17 studies, revealing that burnout is related to age, personality traits, and type of priesthood. No relation between burnout and social support, self-care, spiritual practice, or workload was detected. It is necessary to adapt conceptual models to the peculiarities of burnout among clergy, extending assessment strategies and introducing working and organizational perspectives in the analysis of modulating variables, and in the development of prevention and intervention programs. [ABSTRACT FROM AUTHOR]

A clear understanding of what constitutes effective religious leadership in the context of faith communities is essential for religious practitioners, religious communities, and educational institutes. Twenty-five years after the latest review study by Nauss, an updated overview is needed to account for new insights, especially regarding the latest developments in leadership research and the changing religious landscape. A scoping review was conducted in four databases from 1997 to 2022 to examine the academic literature. The search identified 64 unique references that researched effective religious leadership using 27 different effectiveness criteria. These criteria were categorized based on their target of evaluation: (1) the religious leader, (2) followers/members, and (3) the congregation. Although most references assessed leadership effectiveness by evaluating the religious leader, the most used effectiveness criterion was 'attendance or numerical growth.' Over the last 25 years, the criteria for religious leadership effectiveness have become more diverse, and a growing number of references combine criteria from multiple targets to evaluate effectiveness. However, the focus on Christian leadership remains prevalent in the academic literature. The present overview is intended as a starting point for future research as it identifies the current trends and existing knowledge gaps. The study's findings also invite religious practitioners and congregations to reflect on their methods of assessing leadership effectiveness. [ABSTRACT FROM AUTHOR]

A module to explore perspectives on chaplaincy services was included in an online enterprise survey randomly distributed to members of the Australian Defence Force (ADF) during 2021. Up to eight questions were answered by 2783 active military personnel relating to their perception of chaplain activities and the impact of chaplaincy services. Of those military participants answering the question on religious status (n = 1116), a total of 71.6% (n = 799) of respondents identified as non-religious while 28.4% (n = 317) identified as holding a religious affiliation. Approximately 44.2% (n = 1230) of participants had sought support from a chaplain, of which 85.3% (n = 1049) found chaplaincy care to be satisfactory or very satisfactory. While the data suggest there is a lack of clarity around the multiple roles undertaken by chaplaincy, nevertheless respondents were just as likely to prefer chaplains for personal support (24.0%), as they were to seek help from non-chaplaincy personnel such as a non-ADF counsellor (23.2%), their workplace supervisor (23.1%) or a psychologist (21.8%). This evidence affirms that the spiritual care provided by military chaplaincy remains one of several preferred choices and thus a valued part of the holistic care provided by the ADF to support the health and wellbeing of its members. [ABSTRACT FROM AUTHOR]

This paper describes the development and initial chaplaincy user evaluation of 'Pastoral Narrative Disclosure' (PND) as a rehabilitation strategy developed for chaplains to address moral injury among veterans. PND is an empirically informed and integrated intervention comprising eight stages of pastoral counselling, guidance and education that was developed by combining two previously existing therapeutic techniques, namely Litz et al's (2017) 'Adaptive Disclosure' and 'Confessional Practice' (Joob & Kettunen, 2013). The development and results of PND can be categorized into five phases. Phase 1: PND Strategy Formation—based upon extensive international research demonstrating that MI is a complex bio-psycho-social-spiritual syndrome with symptoms sufficiently distinct from post-traumatic stress disorder. The review also provided evidence of the importance of chaplains being involved in moral injury rehabilitation. Phase II: Development and Implementation of 'Moral Injury Skills Training' (MIST)—which involved the majority of available Australian Defence Force (ADF) Chaplains (n = 242/255: 94.9%) completing a basic 'Introduction to Moral Injury' (MIST-1) as well as an 'Introduction to PND' (MIST-2). Phase III: MIST-3-PND-Pilot evaluation—involved a representative chaplaincy cohort (n = 13) undergoing the PND eight-stage strategy to ensure the integrity and quality of PND from a chaplaincy perspective prior to wider implementation. The pilot PND evaluation indicated a favourable satisfaction rating (n = 11/13: 84.6%; M = 4.73/5.0 satisfaction). Phase IV: MIST-3-PND Implementation—involved a larger cohort of ADF Chaplaincy participants (n = 210) completing a revised and finalized PND strategy which was regarded favourably by the majority of ADF Chaplains (n = 201/210: 95.7%; M = 4.73/5.0 satisfaction). Phase V: Summation. In conclusion the positive satisfaction ratings by a significant number of ADF chaplaincy personnel completing MIST-3-PND, provided evidence that chaplains evaluated PND as a suitable counselling, guidance and education strategy, which affirmed its utilisation and justifies further research for using PND to address MI among veterans, that may also prove valuable for other chaplains working in community health and first responder contexts. [ABSTRACT FROM AUTHOR]

This paper delves into the potential of Pope Francis' Culture of Encounter (CoE) to establish an ethical foundation that undergirds pastoral and health care for persons with Parkinson's Disease (PD), their family members, and caregivers. To achieve this goal, this paper explores the following key themes: First, an in-depth examination of the documented experiences of persons with PD and their families and caregivers. PD, an ailment deemed incurable by medical experts, profoundly impacts the well-being of patients and significantly influences the lives of their family members and caregivers. Second, Pope Francis' CoE teaches fraternal openness and orients people to acknowledge, appreciate, and love one another. Patterned after Christ's compassion, CoE underscores that no one is useless and expendable. Third, CoE furnishes an ethical framework for pastoral care extended to individuals with PD, their families, and caregivers. According to Pope Francis, CoE's effectiveness and positive outcomes restore people and circumstances to their rightful positions – reinstating the dignity of living. [ABSTRACT FROM AUTHOR]

Faith-based organizations (FBOs) are often "gatekeepers" to mental health care for congregants at risk of mental illness and suicide, especially U.S. military Veterans, but data to inform better collaboration are needed. We conducted focus groups with clergy in Los Angeles County to understand the mental health support FBOs provide and barriers to collaboration with the mental healthcare system. Clergy detailed strategies used to support the mental health of Veteran congregants. Barriers included stigma, limits in clergy training, and incomplete knowledge about community and VA mental health resources. Results suggest strategies to improve collaboration between FBOs and the mental healthcare system in Los Angeles County. [ABSTRACT FROM AUTHOR]

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Despite the success of health programs conducted within African American (AA) churches, research has been limited in understanding the facilitators and barriers of conducting adult health programs in churches led by female AA pastors/leaders. In addition, research has yet to analyze the effect of policy on these church-based health programs. Thus, this pilot study's objective is to use the socio-ecological model (SEM) as a framework to explore female AA pastors' and church leaders' perspectives, in the U.S., on facilitators and barriers that exist when conducting adult health programs within their congregations. Using snowball sampling to recruit AA female church leaders and pastors (n = 6), semi-structured interviews were conducted with study participants. Data were then transcribed and analyzed using First and Second Cycle coding to identify themes. Nine themes emerged from the data, and after stratifying the themes according to the SEM, this study found that facilitators and barriers exist at the intrapersonal, organizational, community, and policy levels of the SEM. It is important for these factors to be considered to ensure that health programs led by AA women pastors/leaders are successful within AA churches. Study limitations and the need for further research are also noted. [ABSTRACT FROM AUTHOR]

This issue of JORH explores the importance of religion and spirituality in medical practice, as well as research relating to the Church and its clergy, and finally the lingering effects of COVID-19. [ABSTRACT FROM AUTHOR]

Research has consistently shown that the seeds of religiosity are planted and begin to take form during early life socialization, but little attention have been given to these dynamics among clergy members. In this study, we consider whether early life religious exposure may amplify the beneficial effects of spiritual well-being (having a "thriving" spiritual life) for mental health and burnout for clergy. Drawing from a life course perspective, we use longitudinal data from the Clergy Health Initiative, which sampled United Methodist Clergy in North Carolina (n = 1330). Key results suggest that higher frequencies of childhood religious attendance were consistently associated with lower depressive symptoms and burnout. The beneficial associations between spiritual well-being and lower depressive symptoms and burnout were also stronger for clergy with greater church attendance in childhood. The accumulation of "religious capital" for clergy who were raised in religious households with regular service attendance appear to accentuate the positive effects of spiritual well-being, which encompass a greater sense of closeness to God in their own lives and in ministry. This study identifies the importance of researchers taking a "longer" view of the religious and spiritual lives of clergy. [ABSTRACT FROM AUTHOR]

This article reports findings from a qualitative study of New York City faith leaders' efforts to mitigate the effects of the COVID-19 pandemic on their communities during the first two years of the pandemic. Faith leaders were recruited via reputational case sampling to participate in individual, key informant interviews. This study used a social-contextual approach to health promotion by exploring the influence of faith leaders and religious communities on health behaviors. Results suggest that engaged faith leaders worked individually and collaboratively to support the changing physical, emotional, and spiritual needs of their religious communities and those in the surrounding area. This study highlights the importance of faith leaders as supporters, communicators, and advocates, and provides directions for future research on the impact of faith leaders on individuals' experiences and health behaviors during a pandemic. [ABSTRACT FROM AUTHOR]

This study examined how African American church members communicated and cooperated as dyads to attain health goals. Participants completed nine weeks of group classes then worked as dyads for nine weeks. Communication logs and interviews were used to assess: (1) dyad communication and (2) dyad cooperation. Thirty-two dyads from three churches completed the study. Dyads communicated an average of two times per week. Dyads experienced challenges and provided encouragement. Findings indicate African American church members cooperate and communicate as family, friend, and acquaintance dyads to achieve health goals. [ABSTRACT FROM AUTHOR]

Purpose: While intimate partner violence (IPV) has been widely researched in the past several decades, there remains a need to investigate culturally specific ways to respond to IPV survivors. Clergy play a crucial role as respondents to IPV in the Korean American (KA) community, yet further investigation is needed on what variables positively influence clergy response to IPV survivors. Thus, this study sought to examine the impact of acculturation, adherence to Asian values, generational status, and clergy-mental health professional collaboration on KA clergy responses to instances of IPV in their congregations. Method: A total of 84 KA pastors were recruited through snowball sampling and completed surveys measuring demographics, adherence to Asian values, acculturation, generational status, and level of clergy-mental health professional collaboration. One-way ANOVA and hierarchical regression analyses were conducted using IBM SPSS. Results: Results revealed significant generational differences in IPV intervention and referral behavior. In addition, while acculturation significantly predicted IPV intervention, clergy-mental health professional collaboration also significantly predicted referral behavior and intervention behaviors even after generational status, acculturation, and adherence to Asian values were accounted for. Conclusions: These findings suggest that acculturation and clergy-mental health professional collaboration are particularly relevant variables in facilitating safety-promoting IPV interventions and referral behavior among KA clergy. [ABSTRACT FROM AUTHOR]

This article re-examines the relevance of the typology Quintan Wiktorowicz put forth considering the process of rupture between two of three categories of Salafism he had identified: Quietist Salafism and Jihadi Salafism. Salafism is traditionally understood as the attempt of a part of the Muslim clergy to return to the fundamentals of Islam through a literalist approach. Accordingly, for several authors, jihadism has its ideological roots in Salafism. This theoretical perspective is based on the work of Wiktorowicz, according to whom there are three sensibilities or strands within Salafism (purist, political and revolutionary) when it comes to its relationship with the political. This typology, which has the epistemological merit of accounting for the plurality of the different trends in Salafism, implies that they belong to the same ideological family and that they share a common background. This approach, which has flourished in the academic literature on Islamic radicalisation, subscribes to the idea that quietist Salafism and jihadist Salafism share a common base and the same objectives, but are opposed in terms of how to achieve them: quietist Salafism focuses on preaching and jihadi Salafism on violence. However, this article questions the links between these two categories and argues that they have become increasingly weaker and have now virtually disappeared because of the political and religious events that have affected the Muslim world over the last four decades. [ABSTRACT FROM AUTHOR]

This third issue of JORH for 2023 revisits a number of themes previously highlighted in JORH, along with the addition of two new themes. Since JORH's first special issue on 'Chaplaincy' (JORH, 2022, 61:2), this area of research within JORH has now flourished, with a total of three JORH issues now incorporating the allied health discipline of chaplaincy. Two new article collections in this JORH issue relate to clergy 'faith leaders' and research related to 'prayer.' This issue also revisits the topic of cancer—a recurrent focus within JORH which has, over the past six decades, examined nearly every type of known cancer in the context of religion/spirituality. Finally, JORH collates once again, a number of articles relating to the empirical measurement of religion and health—an increasingly important area of research. [ABSTRACT FROM AUTHOR]

Clergy are tasked with multiple interpersonal administrative, organizational, and religious responsibilities, such as preaching, teaching, counseling, administering sacraments, developing lay leader skills, and providing leadership and vision for the congregation and community. The high expectations and demands placed on them put them at an increased risk for mental distress such as depression and anxiety. Little is known about whether and how clergy, helpers themselves, receive care when they experience mental distress. All active United Methodist Church (UMC) clergy in North Carolina were recruited to take a survey in 2019 comprising validated depression and anxiety screeners and questions about mental health service utilization. Bivariate and Poisson regression analyses were conducted on the subset of participants with elevated depressive and anxiety symptoms to determine the extent of mental health service use during four different timeframes and the relationship between service use and sociodemographic variables. A total of 1,489 clergy participated. Of the 222 (15%) who had elevated anxiety or depressive symptoms or both, 49.1% had not ever or recently (in the past two years) seen a mental health professional. Participants were more likely to report using services currently or recently (in the past two years) if they were younger, had depression before age 21, or "very often" felt loved and cared for by their congregation. The rate of mental health service use among UMC clergy is comparable to the national average of service use by US adults with mental distress. However, it is concerning that 49% of clergy with elevated symptoms were not engaged in care. This study points to clergy subgroups to target for an increase in mental health service use. Strategies to support clergy and minimize mental health stigma are needed. [ABSTRACT FROM AUTHOR]

Violence, abuse and neglect constitute major threats to children's health and wellbeing globally. However, until recently, relatively little systematic attention has been paid to the role of faith communities in shaping the protective environment for children. This paper describes the development of a measure to capture child-protective disposition amongst faith communities through field studies with faith leaders and their spouses in Senegal, Uganda and Guatemala. Identifying common factors related to child care and protection practices, orientation to child rights and approaches to discipline, the measure potentially serves to both inform and evaluate interventions seeking to engage with the beliefs and behaviours of faith communities to support children's health and wellbeing. [ABSTRACT FROM AUTHOR]

Pastors always smile when they greet parishioners. They ask about family and then give encouragement. Their demeanor often hides the inner turmoil of job burnout. Using the conceptual framework of job demands-resources theory, this qualitative explanatory case study was designed to describe and explain the perceptions and experiences of Lutheran pastors regarding job burnout. The job demands-resources theory seeks to understand, explain, and make predictions about job burnout and overall employee well-being. The specific problem was that Lutheran pastors in the United States experience job burnout because of their dual roles as spiritual leader and administrative leader of an organization, causing added stress, less effectiveness, and high attrition from the ministry. Pastors were interviewed to gain personal perceptions regarding job burnout. The sample consisted of nine active pastors from the Lutheran Church–Missouri Synod in the greater Houston, Texas, area. The job burnout experienced by these Lutheran pastors was sometimes very intense, affecting their personal psychological and physical well-being. Reasons for the job burnout included pastors not being trained to be managers, pastors' conflicts with congregations, pastors trying to meet other people's expectations, and pastors being worn out from day-to-day activities. Identifying the causes of job burnout among Lutheran pastors may be relevant to clergy of a variety of religions and employees across professional spectrums in numerous countries because identifying causes of job burnout may help professionals create solutions for combating job burnout. [ABSTRACT FROM AUTHOR]

Many children of pastors, also called "pastor's kids", have difficulty finding a support system during their identity formation. When handling the pressures of being a child of a pastor, they can internalize various labels given to them and believe these labels, including "pastor's kid", are fixed. This article introduces a method for clinicians to integrate Narrative and biblio–therapy for adolescent and teenage clients who are children of clergy. After discussing Narrative therapy and the importance of identity formation away from specific labels, this paper addresses how using books along with narrative therapy can be beneficial for adolescent clients. A case example is included for demonstrating the method. [ABSTRACT FROM AUTHOR]

Anton Boisen was a seminal figure in the psychology of religion and pastoral psychology, but scholars have remained skeptical about his theoretical contributions and have perpetuated the stigma surrounding his psychiatric diagnosis and incarceration. I argue that Boisen was a prophet, ahead of his time, and that the academy has been slow to hear his salient critiques of the psychiatric system, and his contention that "psychosis" and "mystical experience" are overlapping phenomena. Most significantly, scholars have ignored the kernel of prophetic truth in Boisen's own visionary experience, which, remarkably, in 1920, predicted the ecological crisis of our current age. Reclaiming Boisen's unique voice might help us reclaim the uniqueness of the disciplines he helped birth. [ABSTRACT FROM AUTHOR]

The objective of the article is to determine the role of the Catholic Church in the life of the Polish community in Argentina as exemplified by the Polish Catholic Centre in Martin Coronado during the pandemic caused by the SARS-Cov-2 coronavirus. The article presents opinions of the Polish community in Buenos Aires concerning the priestly service of the Bernardine friars during the pandemic. The research confirms that the Argentinian Polish community evaluates the work of the clergymen very highly and emphasises that thanks to their support, peace and constant contact through, inter alia, introduction of the broadcast of the masses in the Polish language, they felt the care and support of the priests, which was necessary during social isolation. The article will also present a proposal of the model of activities that Polish priests from Martin Coronado can implement during the COVID-19 pandemic so that the faithful feel even greater support and closeness to the Polish missionary centre in Argentina. [ABSTRACT FROM AUTHOR]

There have been debates across the globe for a social and culturally sensitive ethics to meditate a catalyst of template for informed consent (IC) in the conduct of social researches and clinical trial. The study adopted ethical relativism theory to explore social and cultural contingencies on IC with descriptive research design and snowball sampling techniques with a pool of 23 participants randomly and purposively selected amongst the stakeholders including researchers. Seven lecturers and 5 medical practitioners from selected universities, 5 clergy members of different genders and denominations with 2 Imams, 1 chief and 2 traditional health practitioners completing the pool. The data were compiled separately with pseudonym to maintain the anonymity of the participants and content analysed thematically to probe awareness, understanding, patriarchy and religious dimensions on IC. The paper argued that ethics and law regulations must be strengthened to leverage on different individual values, norms and social indices. The paper concluded and suggested that researchers can avoid and resolve ethical dilemmas and maintain research regularity when ethical obligations are well understood and strictly adhered to, and to develop the Informed Consent Evaluation Feedback Tool (ICEFbT) with oversight function from Institution Review Board (IRB) in the universities and research institutes before the commencement of research and/or medical procedures. [ABSTRACT FROM AUTHOR]

Malocclusion refers to the departure from the normal relationship of teeth to other teeth in the same and opposing arch. It can negatively impact on facial appearance and the quality of life of a person. The present study aimed to investigate the influence of malocclusion on the role of priests as counsellors and preachers in Nigeria as perceived by church members. This was a cross-sectional survey of 112 church members who completed an electronic questionnaire. Thirty-five (31.3%) participants said unattractive dental appearance (malocclusion) will impact negatively on their acceptance of the priest’s gospel message. Twenty-seven (24.1%) said dental appearance will influence the choice of priest that they go to for counselling while 71 (63.4%) said it will not. The study found that though unattractive teeth arrangement did not significantly affect the priest’s duties as it pertains to sermons and counselling, awareness on the importance of orthodontic care among the clergy is necessary and should be encouraged among all spiritual leaders. [ABSTRACT FROM AUTHOR]

Clergy play significant leadership, educational, and caregiving roles in society. However, burnout is a concern for the clergy profession, those they serve, and their families. Effects include decreased ministry effectiveness, lower sense of personal accomplishment in their role, and negative impacts on quality of family life and relationships. Given these risks, knowledge of the nature of Christian clergy's current resilience and well-being in Canada may provide valuable intelligence to mitigate these challenges. In summary, the purpose of this research was to describe and analyze the status of clergy resilience and well-being in Canada, together with offering focused insights. Resilience and well-being surveys used by the co-authors with educators and nurses were adapted for use in this study. This instrument was developed to gain insight into baseline patterns of resilience and well-being and included questions across seven sections: (1) demographic information. (2) health status, (3) professional quality of life, (4) Cantril Well-Being Scale, (5) Ego-Resiliency Scale, (6) Grit Scale, and (7) open-ended questions. The findings provided valuable insights into clergy well-being and resilience that can benefit individual clerics, educational institutions, denominations, and congregations. The participants' current resilience and well-being included high levels of resiliency, moderate grit, and satisfaction with health and wellness. Other significant findings included the impact of congregational flourishing and age. This study found that clergy well-being and resilience was doing well despite the increased adversity of the COVID-19 pandemic. Implications of this study are that clerics may need unique supports based on their age and also whether they serve in a congregation they perceive as flourishing. [ABSTRACT FROM AUTHOR]

The balanced affect model of psychological well-being conceptualises positive and negative affect as two separate continua and well-being as the function of these two entities. The COVID-19 pandemic lasted over two years in the United Kingdom and initially caused widespread declines in mental health and well-being. This paper tests whether such declines continued or stabilised as the pandemic lockdowns persisted. The psychological well-being of a religiously committed sample was assessed by perceived changes in affect balance (a function of negative and positive affect) using The Index of Affect Balance Change (TIBACh) from the first to the third COVID-19 lockdowns in the Church of England. The 2020 sample in the first lockdown comprised 792 stipendiary parochial clergy and 2,815 laity who were not in licensed ministry in the Church of England. A repeat survey in the third lockdown in England in 2021 collected responses from 401 equivalent clergy and 1027 equivalent laity. Both clergy and lay people showed increased proportions reporting lower positive affect and increased proportions reporting higher negative affect in the second survey, suggesting psychological well-being had continued to deteriorate as lockdowns persisted. [ABSTRACT FROM AUTHOR]

The well-being of Catholic diocesan and religious priests and seminarians today is of immense importance. Given the declining numbers and added workloads, most diocesan and religious priests and seminarians are neglecting their well-being. Psychological well-being and spiritual health are important to consider when working with such clients. Towards this aim, a study was done using the Ryff Scales of Psychological Well-Being on Catholic diocesan and religious priests and seminarians who are in ministry on the Indian subcontinent. The findings of the study indicate that age is a strong predictor of psychological well-being. Therefore, suitable age-appropriate interventions could be developed, based on the domains of the Ryff scale, to help in the overall well-being of diocesan and religious priests and seminarians throughout their lifespan. [ABSTRACT FROM AUTHOR]

Testing Neanderthal behavioural hypotheses requires a spatial–temporal resolution to the level of a human single occupation episode. Yet, most of the behavioural data on Neanderthals has been obtained from coarsely dated, time-averaged contexts affected by the archaeological palimpsest effect and a diversity of postdepositional processes. This implies that time-resolved Neanderthal behaviour remains largely unknown. In this study, we performed archaeostratigraphic analysis on stratigraphic units ive, ivf, ivg, va, vb and vc from Abric del Pastor (Alcoi, Iberian Peninsula). Further, we isolated the archaeological remains associated with the resulting archaeostratigraphic unit and applied raw material, technological, use-wear, archaeozoological and spatial analyses. Our results show a low-density accumulation of remains from flintknapping, flint tool-use and animal processing around a hearth. These data provide a time-resolved human dimension to previous high-resolution environmental and pyrotechnological data on the same hearth, representing the first comprehensive characterisation of a Neanderthal single occupation episode. Our integrated, multidisciplinary method also contributes to advance our understanding of archaeological record formation processes. [ABSTRACT FROM AUTHOR]

The significant challenges and constantly changing nature of contemporary Christian ministry can be overwhelming, especially for those serving as senior pastors in their first year. While some clergy can persevere and continue with the ministry work, Christian leaders need the external and internal resources of encouragement to assist during the early transitional year of leading Christian congregations (Brubaker, in Servant Leadership: Theory & Practice, 3(2), 23–58, 2016; Hessel, in Phenomenological study of pastor burnout, 2015). This qualitative phenomenological study explored the lived experience of encouragement as a protective factor for newly appointed Christian pastors in the United States during the first year of their pastoral appointment. Using the tripartite encouragement model, the researcher interviewed eight new Christian pastors from diverse denominations. Thematic data analysis resulted in eight themes regarding how Christian pastors describe their encouragement encounters. The findings affirmed that, for new Christian pastors, the foci, effectiveness, and atmosphere of encouragement could be described by three elements of encouraging: who encourages, what is said in the encouragement messages, and when the encouragement encounters occur. [ABSTRACT FROM AUTHOR]

While there are no official data and published studies on clergy-perpetrated sexual abuse (CPSA) from Ghana, local media reports continue to show worrying trends of the phenomenon. We drew on 73 media reports from January 2000 to March 2019, to describe the offence characteristics and profiles of the perpetrators and survivors of CPSA in Ghana. The findings showed females aged 10–19 as predominant survivors. The perpetrators were all males found guilty of lone rape, incest, defilement, indecent assault, sodomy, attempted rape, or gang rape. A preventive measure could involve streamlining the recruitment, training, and leadership structures of the church. [ABSTRACT FROM AUTHOR]

This article argues that poetic inquiry is a valuable method for unmasking the interior religious experiences of African closeted queer clergy. It demonstrates how poetic inquiry could function as analytic tool for the decolonisation, reclamation, reinsertion and reconstitution of the closeted queer cleric's belonging in African religio-cultural spaces in which their sexualities are been exorcised and alienated. It also makes visible the ongoing complexities of closeted queer clergy and the processes of interrogating their faith tensions through negotiating and subverting ecclesiastical and cultural alienations. Finally, it shows how closeted queer clergy interpret Christian faith as a tool for lived faith tensions between uncertainty and hope; fear and resistance; alienation and belonging; rejection and acceptance. [ABSTRACT FROM AUTHOR]

We consider the focusing inhomogeneous biharmonic nonlinear Schrödinger equation in H 2 (R N) , i u t + Δ 2 u - | x | - b | u | α u = 0 , when b > 0 and N ≥ 5 . We first obtain a small data global result in H 2 , which, in the five-dimensional case, improves a previous result from Pastor and the second author. In the sequel, we show the main result, scattering below the mass-energy threshold in the intercritical case, that is, 8 - 2 b N < α < 8 - 2 b N - 4 , without assuming radiality of the initial data. The proof combines the decay of the nonlinearity with Virial-Morawetz-type estimates to avoid the radial assumption, allowing for a much simpler proof than the Kenig-Merle roadmap. [ABSTRACT FROM AUTHOR]

The dissemination of Safedian Kabbalah in late sixteenth- and early seventeenth-century Italy represents a critical turning point in the history of modern Kabbalah. Several scholars have discussed the place of Kabbalah in Italy from a wide range of perspectives, some more interested in broader intellectual-cultural shifts, while others were more intrigued by the internal development of Kabbalah—specifically, the relationship between Cordoverean Kabbalah and Lurianic Kabbalah. However, the place of manuscript and print cultures has been largely absent. This article suggests that focusing on this element will provide a clearer understanding of the place of Kabbalah—and its specific form—within various prominent intellectual-cultural circles of this period. Focusing on the material transmission of Safedian Kabbalah demonstrates that an important shift occurred with its importation, via Menaḥem Azariah da Fano (1548–1620). Fano popularized and regulated Safedian Kabbalah by printing its simpler Cordoverean forms, while simultaneously restricting the accessibility of its more complex aspects, found in Cordoverean and Lurianic forms, to his disciples. Being a kabbalist now meant being a specialist—editing, copying, arranging, and collecting the various Safedian manuscripts, especially those of Lurianic Kabbalah. While others—whether they be polymaths, preachers, or learned Jews—had access only to its printed forms. Aaron Berakhiah of Modena (d. 1639), Fano's ardent disciple, brought this shift to its climax in his kabbalistic polemic with Joseph Karmi, which played out in religious court. [ABSTRACT FROM AUTHOR]

The aim of this article is to analyze the empirical evidence collected in the form of in-depth interviews, observations, statistics and accounts concerning the assistance provided by female and male religious congregations in the fight against the effects of the COVID-19 pandemic in Poland during the first year after the outbreak (March 2020 to February 2021). The paper describes the nature of the assistance rendered by religious congregations to the sick, to those affected by the pandemic and to healthcare facilities during the spread of the SARS-CoV-2 coronavirus in Poland. Our findings reveal that the activities undertaken and the support provided by religious congregations in the fight against the COVID-19 pandemic in Poland have spanned many areas: medical assistance and nursing within the healthcare system, charitable work (including material, financial and welfare/housing aid), and pastoral, religious, educational, psychological, ecumenical, evangelization and missionary activities. The support provided by religious congregations as part of the coronavirus response efforts proved crucial and invaluable during the first weeks of the pandemic, that is in March and April 2020, when the healthcare system was faced with severe staff shortages. [ABSTRACT FROM AUTHOR]

The paper provides a critical overview of the perspective that stratifies society in India into a series of different classes, resulting in the mobility of particular castes or social groups. For this purpose, the study presents ethnographic material concerning the foundation and development of a non-Brahman temple in the Tamil low-caste settlement of Line Kollai, which is in a neighbourhood close to the city of Krishnagiri. The presented ethnographic material shows how a religious folk cult has been established on the grounds of actualized and modified motives in the vernacular environment. In this line, the study analyses wider contexts of social and religious demands articulated through possession mediumship and ritual performance, culminating in the annual celebration of the wedding between Goddess Yellamā and her consort Nagaraj. The significance of attempts to integrate socio-religious activities into the network of social relationships and the system of local beliefs is explored through the narrative and practices prevalent among the participants of the cult. The presented evidence suggests that, rather than highlight a distinction in belief and practices among different social groups, it seems more appropriate to understand the social strategies within the system or relationships embodied in the power discourse. [ABSTRACT FROM AUTHOR]

In the United States, clergy members are at higher risk for mental health distress than the general population. To support early intervention, understanding factors associated with depression status is vital. This study seeks to examine factors associated with mild and moderate depression using the patient health questionnaire depression scale (PHQ) in Christian clergy members from the United States (N = 186). Using logistic regression procedures and Ferguson’s (Professional Psychology: Research and Practice, 40(5), 532–538, 2009) criteria for practical significance, younger age (Exp(B) = 0.956, 95% C·I = 0.072–0.016, p = 0.002), history of family therapy (Exp(B) = 0.119, 95% C·I = 0.986–0.008, p = 0.049), and psychiatric medications (Exp(B) = 3.050, 95% C·I = 1.407–6.611, p = 0.005) increased the odds of clergy members being classified in the mild depression group. Additionally, logistic regression procedures indicated that younger age (B =  −0.045, Exp(B) = 0.96, 95% C·I = 0.92–0.97, p = 0.03), previous individual therapy (B = 1.66, Exp(B) = 5.28, 95% C·I = 1.36–20.44, p = 0.02), suburban (B = 1.66, Exp(B) = 5.28, 95% C·I = 1.36–20.44, p = 0.02), and rural status (B = 2.36, Exp(B) = 10.63, 95% C·I = 1.99–56.92, p = 0.006) increased the odds of being classified in the moderate depression group. Implications are discussed for researchers, clergy members, and faith tradition leaders. [ABSTRACT FROM AUTHOR]

This article discusses the experiences of 12 survivors of domestic violence, 9 women and 3 men, regarding how their congregations responded and how that affected their views of God. These qualitative interviews were part of a larger mixed-methods study on domestic violence and the church that sought to provide further insight into the intersection of faith, domestic violence, and church response. Domestic violence occurs in religious families, just as it does in the general population. In these cases, the victims of abuse often first reach out to their pastors or clergy members for assistance. Using transcendental phenomenology, the authors sought to understand the survivors’ experiences in disclosing abuse to their faith communities. The findings show that despite numerous painful experiences with the church, the survivors’ faith and views of God largely stayed intact. Further domestic violence education, connection to resources, and attention to congregational policies and practices are vital in the faithful response to abuse. [ABSTRACT FROM AUTHOR]

Religious leaders (i.e., clergy and chaplains) face unique, ongoing stressors that can increase risks for psychosocial and vocational vulnerabilities. Emerging evidence indicates concerning prevalence rates of distress and attrition among these professionals, particularly since the COVID-19 pandemic. To date, most empirical work has focused on compromised functioning among religious leaders. Utilizing a more holistic approach, this systematic review explores individual, relational, and organizational factors associated with diverse outcomes. Following the PRISMA methodology, we identified 82 empirical articles investigating (a) risk and protective factors related to burnout, trauma impacts, spiritual distress, and other occupational hazards and/or (b) factors associated with well-being and flourishing, over and above distress reduction. We summarize the state of the available evidence, distinguishing between risk increasers, protective factors, and well-being enhancers. Attention is given to three domains: individual (e.g., demographics, personality factors, virtue development, coping and formation practices), relational (e.g., peer, family, and collegial supports; navigation of conflicts and polarized issues in one’s community of care), and institutional (e.g., role ambiguity or clarity, resource availability, systemic expectations and demands). We identify notable gaps to be addressed in future research; for example, most studies are cross-sectional, lack diversity in religion, gender, and geography, and operationalize well-being as the absence of symptoms rather than the presence of positive states and functioning. Considering the available evidence, we present best practices to guide psychological practitioners, denominational bodies, and others involved in religious leaders’ formation. [ABSTRACT FROM AUTHOR]

This study examined Assemblies of God pastors in the USA (n = 874) on role identity, well-being, religious coping, and attitudes toward seeking professional counseling. Overall, 14.1% had depression at moderate or higher severity based on the PHQ-9 scale (score of 10 or above), with an additional 25.7% in the mild category (score of 5–9). On the Clergy Spiritual Well-Being scale, 9.2% had poor spiritual well-being in everyday life, while 18.1% showed poor spiritual well-being in ministry (score below 15 on each respective subscale). About 20% of the sample scored in the high range (above 10) on the Clergy Occupational Distress Index. Male role norms, occupational distress, and positive religious coping were predictive of help-seeking attitudes. Those who were married, younger, more highly educated, female, or had more close friends had more positive attitudes toward seeking counseling. [ABSTRACT FROM AUTHOR]

As an occupational group, clergy exhibit numerous physical health problems. Given the physical health problems faced by clergy, understanding where physical health falls within the priorities of seminary students, the ways students conceptualize physical health, and how seminary students do or do not attend to their physical health in the years immediately prior to becoming clergy, can inform intervention development for both seminary students and clergy. Moreover, understanding and shaping the health practices of aspiring clergy may be particularly impactful, with cascading effects, as clergy serve as important role models for their congregants. Drawing on 36 in-depth, qualitative interviews with first-year seminary students, this study examines the complex dynamics between religious frameworks related to physical health, explicit intentions to maintain healthy practices, and reported physical health behaviors. Our findings suggest that even students who deploy religious frameworks in relation to their physical health—and who, as a result, possess positive intentions to implement and maintain healthy behaviors—often report being unable to live up to their aspirations, especially in the face of barriers to health practices posed by the seminary program itself. After reviewing these findings, we offer suggestions for physical health focused interventions, including action and coping planning, which could be implemented at seminaries to reduce the intention–behavior gap and improve clergy health. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has affected all countries irrespective of their state of development. In countries with traditional societies, religious leaders have been acknowledged as key stakeholders in community engagement activities, including disease prevention. A community-level prevention model was established in 2020 by the Health Promotion Bureau (HPB), Sri Lanka, which incorporated mobilisation of the clergy to support the prevention and response schemes to COVID-19 with non-governmental stakeholders. This model was part of a more extensive community engagement network established by the HPB in cooperation with the country offices for WHO and UNICEF. Building trust, empowering behavioural traits applicable to minimise risks from COVID-19, leadership and coordination, message dissemination, addressing stigma and discrimination, supporting testing procedures, contact tracing activities and vaccination, building community resilience, spiritual and psychosocial support, and welfare provision are some of the useful factors that were identified in the model. Furthermore, a much broader and holistic approach is needed to focus on health behaviours and social and cultural aspects in a multi-faceted nature. This paper highlights a novel COVID-19 prevention model with active involvement of religious leaders that can be implemented in low resource settings. Our experience from Sri Lanka demonstrates the feasibility of implementing this model to mitigate the disastrous situation following the COVID-19 outbreak. [ABSTRACT FROM AUTHOR]

African Americans in the southern United States continue to be disproportionately affected by HIV. Although faith-based organizations (FBOs) play important roles in the social fabric of African American communities, few HIV screening, care, and PrEP promotion efforts harness the power of FBOs. We conducted 11 focus groups among 57 prominent African American clergy from Arkansas, Mississippi, and Alabama. We explored clergy knowledge about the Ending the HIV Epidemic: A Plan for America (EHE); normative recommendations for how clergy can contribute to EHE; and how clergy can enhance the HIV care continua and PrEP. We explored how clergy have responded to the COVID-19 crisis, and lessons learned from pandemic experiences that are relevant for HIV programs. Clergy reported a moral obligation to participate in the response to the HIV epidemic and were willing to support efforts to expand HIV screening, treatment, PrEP and HIV care. Few clergy were familiar with EHE, U = U and TasP. Many suggested developing culturally tailored messages and were willing to lend their voices to social marketing efforts to destigmatize HIV and promote uptake of biomedical interventions. Nearly all clergy believed technical assistance with biomedical HIV prevention and care interventions would enhance their ability to create partnerships with local community health centers. Partnering with FBOs presents important and unique opportunities to reduce HIV disparities. Clergy want to participate in the EHE movement and need federal resources and technical assistance to support their efforts to bridge community activities with biomedical prevention and care programs related to HIV. The COVID-19 pandemic presents opportunities to build important infrastructure related to these goals. [ABSTRACT FROM AUTHOR]

Over half of American children will experience at least one traumatic event, and nearly one in six will experience four or more events. These traumatic events affect children's physical and mental health throughout their lives. Consequently, organizations which serve children, including local religious congregations, are urged to adopt the principles of trauma-informed care. The purpose of this study was to describe specific ways in which trauma-informed principles are applied by church children's ministries. We gathered interview, focus group, and observational data from nine different children's ministries that were previously identified as being exceptionally inclusive and supportive. Interview participants included nine children's pastors, 17 children's ministry volunteers, and 38 individuals across 14 families. Focus group participants included 20 children ages 7 to 13. Data were analyzed using qualitative descriptive methodology using both a deductive and inductive approach. Drawing from prior literature, we deductively categorized the values (preparation, awareness, collaboration, and transparency) and goals (that children feel safe, regulated, connected, and valued) of trauma-informed children's ministries. Results. Results inductively identify and describe specific ways in which each of these values and goals were applied in the children's ministry context. Our results reveal that churches have the potential to be places of healing for children who have experienced trauma. Moreover, although many of these trauma-informed practices in a children's ministry context are similar to a school context, there are important differences that make children's church a unique context for care. We highlight the implications for children's ministries. [ABSTRACT FROM AUTHOR]

This study offers an exploratory review of the experience of stress and burnout syndrome among Catholic priests. Following Arksey and O'Malley's (Int J Soc Res Methodol 8(1):19–32, 2005, https://doi.org/10.1080/1364557032000119616) protocol, a scoping study was conducted. Given the scarcity of studies found on the subject, a broad selection criterion was used, which included quantitative, qualitative and mixed studies, literature reviews and comparative studies with other professions. The results reveal various risk factors: work overload among younger generations of priests, a sociocultural context that distrusts the clergy, neurotic, introverted, perfectionist and narcissistic personality styles, avoidant and complacent coping styles, living alone, not having sufficient support (especially from the Church authorities), excessive demands and lack of boundaries related to the priestly role and submissive obedience styles, among others. However, the studies reviewed also identified important protection factors: promoting optimism, an approach-based coping style and a collaborative way of resolving conflicts, frequent physical exercise, eating a balanced diet, finding time to rest, strengthening personal identity, social support (from parishioners, collaborators, colleagues, superiors) and leading an active spiritual life. Stress and burnout are associated with certain pathologies linked to smoking, alcoholism, obesity, diabetes, cardiovascular disease, anxiety and depression. Strengthening protective factors and minimizing the impact of risk factors would do much to improve the clergy's occupational health. [ABSTRACT FROM AUTHOR]

Background: Maternal mortality is still unacceptably high in Kenya. The Kenyan Government introduced a free maternity service to overcome financial barriers to access. This policy led to a substantial increase in women's delivery options. This increase in coverage might have led to a reduction in quality of care. This study explores women's perceptions of quality of delivery services in the context of the free policy and how the perceptions lead to the choice of a place for delivery. Methods: Our study site was Naivasha sub-County in Kenya, a rural context, whose geography encompasses pastoralists, rural agrarian, and high population density informal settlements near flower farms. Women from this area are from the lowest wealth quintile in Kenya. We conducted a qualitative study to explore the women's perceptions of quality of care based on their experiences during maternity care. The participants were women of reproductive age (18–49 years) attending antenatal care clinics at six health facilities in the sub-county. Six focus group discussions with 55 respondents were used. For inclusion, the women needed to have delivered a baby within the six months preceding the study. Interviews were recorded with consent, translated and transcribed. The interviews were analyzed using a thematic content approach. Results: Four broad themes that determined the choice of health facility for delivery were identified: women's perceptions of clinical quality of care; the cost of delivery; distance to the health facility and management of primary health facilities. An unexpected theme was the presence of home deliveries amongst pastoralist women. These findings suggest that in this setting both process and structural dimensions of quality of care and financial and physical accessibility influence women's choices for place of delivery. Conclusion: This study expands our understanding of how women make choices regarding place of delivery. Understanding women's perceptions can provide useful insights to policy makers and facility managers on providing high quality patient centered maternity care necessary to sustain the increased utilization of maternity services at health facilities under the free maternity policy and further reductions in maternal mortality. [ABSTRACT FROM AUTHOR]