New Kadampa Buddhists and Jungian psychological type

Building on previous studies on Canadian Anglicans and Catholics, this study examines and discusses the psychological type profile of 31 adherents to New Kadampa Buddhism. Like Anglicans and Catholics, Buddhists preferred introversion (I). Like Anglicans who preferred intuition (N) and unlike Catholics who preferred sensing (S), Buddhists displayed a preference for intuition (N). Unlike Anglicans and Catholics who both preferred feeling (F), Buddhists displayed a balance between feeling (F) and thinking (T). Like Anglicans and unlike Catholics, Buddhists preferred the Apollonian temperament (NF) over the Epimethean temperament (SJ). These data are discussed to interpret the psychological appeal of New Kadampa Buddhism

When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives

This article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to domestic social issues as less authoritative than Church moral teachings on issues like abortion

Targeting Social Need: Why are Deprivation Levels in Northern Ireland Higher for Catholics than for Protestants?

This article addresses two issues. First, using data drawn from the Sample of Anonymised Records of the 1991 Northern Ireland Census, for over 13,000 individuals, it constructs a deprivation index and then, using this index, compares the deprivation levels of Catholics and Protestants. Second, it relates the level of deprivation of the individuals in the sample to their personal characteristics and circumstances. In particular, it examines the possibility that while higher deprivation levels among Catholics may have been partly due to the fact that they possessed, to a greater degree than Protestants, the attributes that were correlated with deprivation, it may also have been the result of Catholics being penalised more harshly than Protestants for possessing these attributes.Deprivation; Catholics; Protestants; Northern Ireland

Poverty and Inequality in Standards of Living in Malawi: Does Religious Affiliation Matter?

This paper looks at whether or not there are differences in consumption, health, and education poverty and inequality among Catholics, Protestants, Muslims, and followers of indigenous religions in Malawi. Poverty dominance tests show that Catholics have the lowest levels of consumption and education poverty. Inequality dominance tests indicate that Muslims are more equal in terms of consumption than Catholics, however, Catholics are more health equal than Protestants. Protestants are found to be the largest contributors to national poverty and inequality in the three dimensions of well being. Within religious grouping inequalities (vertical inequalities) are the major driver of national consumption and health inequality. In contrast, most of the national education inequality is due to between religious grouping inequalities (horizontal inequalities).Stochastic dominance; vertical and horizontal inequalities; Malawi

Solidarity through National Pride: The Future of Catholic Politics in the 21st Century

This paper raises the Pragmatist concepts of solidarity and national pride, as espoused by American philosophers such as John Dewey and Richard Rorty, as potential means for Catholics in Western democratic nations to approach the current political issues facing them in the 21st century. Though Dewey and Rorty were neither politicians nor Catholics (being liberal thinkers trained in philosophy), their views on solidarity and patriotism in modern liberal democracies provide useful roadmaps for Catholics in Europe and the Anglosphere to navigate our present period of polarised and highly partisan politics, potentially reaching a ‘sensible centre’ akin to the American Catholic political tradition since the 1930s. This centrism relies on this Pragmatist solidarity through a shared hope of a pluralistic society constantly improved upon for the benefit of future generations. Catholics can only achieve this solidarity and hope if they feel, in the spirit of Rorty, a deep sense of national pride for their country. This type of national pride is not reactionary in nature, but advocates a politics of pluralism rather than identity, democratic nationalism rather than amorphous internationalism, and active engagement in the public square to implement an achievable political programme of action which is hopeful and borne out of a collective imagination for a better future for their countries

Some Symbols of Identity of Byzantine Catholics

This essay is a description of some of an ethnic group’s symbols of identity”, its aim is to explore the meanings of the following statement: [Byzantine Catholics] are no longer an immigrant and ethnic group. Byzantine Catholics are American in every sense of the word, that the rite itself is American as opposed to foreign, and that both the rite and its adherents have become part and parcel of the American scene.

'I think Catholics didn't go to the cinema': Catholic film exhibition strategies and cinema-going experiences in Belgium, 1930s-1960s

Article on the Belgian Catholics and cinem