Values and religion in adolescent development: Cross-national and comparative evidence
The article was devoted the analysis adaptation strategies of the Roman Catholic and Russian Orthodox Churches to the new social and political conditions in the last decades. The author comes to the conclusion that Russian Orthodox Church chooses strategy of conservation to the new social and political conditions and Roman Catholic Church makes decision to follow democratic adaptation strategies.
We focus on one of these aspects of value theory that has remained relatively underexposed, namely the relation between individual social location and human values. Does one’s position in the social structure—indicated by socio-demographic variables such as age, gender, education and income—affect the values that one prioritizes? We pay special attention to the cross-cultural robustness of the relation between social location and values: Can similar patterns be detected in various European countries? Or do cross-national differences in the relation between structure and values depend on elements of the national context?
We depart from Schwartz’ (1992, 1994, 2006) theory of human values, and make use of the value scale included in the European Social Survey (ESS). We believe that this study adds up to existing research in various ways. First, an exceptionally wide range of European countries is taken into account, including various Eastern European countries. Second, we take up the issue of the cross-cultural equivalence of the measurements. Prior to substantive analysis, we test to what extent different cultural interpretations of values affect the validity of cross-national comparisons. Third, to the best of our knowledge, this is the first study that explicitly addresses the question whether national context affects the relation between social location and values.
When considering L. Feuerbachs thesis, that god is a projection of human potentiality, our spiritual reality could be seen as a trinity: the acting and deciding ego corresponds to the Son; the depth persons corresponds to the Father (including conscience, creative impulses, the ability to love, phenomenological perception, higher emotions); and the Spirit can be seen as the unifying force enabling Son and Father to communicate with one another in the human being. Trinity was interpreted differently in western and eastern Christianity. In eastern Christianity, solely God the Father is origin of the Holy Spirit. Western Christianity, by contrast, sees the origin of the Holy Spirit also in the Son of God. Characteristic features of Russian mentality can be derived from this, becoming apparent in passivity and submissiveness to authorities.
The author addresses the question of the relationship between religious and national identity, in particular to those cases where there is their identifi cation. The author focuses on the Spanish experience of 1930-s, when formed the ideological construction of the so-called national-Catholicism was formed, justifying special spiritual mission of the nation, based on its alleged inherent rejection of democracy. Over the next few decades, the National Catholicism played the role of the offi cial ideology of the Franco regime. The article compares the Spanish experience with the situation in today's Russia, where, according to the author, there is a tendency for "nationalization" of religion, its politicization and indoctrination.