Protestantism and psychoactive drugs: implications for nursing and health / Protestantismo y drogas psicoactivas: implicaciones para la salud y la enfermería / Protestantismo e drogas psicoativas: implicações para a saúde e enfermagem

Objectives: To identify and analyze the social representations of psychoactive drugs to the protestant religious group and their implications for nursing care. Method: The data collection was carried out in the state and city of Rio de Janeiro, through the Free Evocation of Words technique. Results: The participants were 300 subjects divided into three subgroups with 100 Protestant evangelical subjects. Of them, 74.67% were female (224 participants) and 25.33%, males (76). Final thoughts: The assistance, taking into account the factors beyond spiritual, is beneficial not only for the patient, but also for the Nursing team, because it improves the spiritual awareness and understanding of the individual as a being beyond the disease.

Objetivos: Identificar y analizar las representaciones sociales de las drogas psicoactivas para el grupo religioso protestante y sus implicaciones para el cuidado de enfermería. Método: La recolección de datos se realizó en el estado y ciudad de Río de Janeiro, mediante la técnica de Evocación Libre de Palabras. Resultados: Los participantes fueron 300 sujetos divididos entres subgrupos con 100 sujetos evangélicos protestantes. De ellos, el 74,67% eran mujeres (224 participantes) y el 25,33%, hombres (76). Reflexiones finales: La asistencia, teniendo en cuenta los factores más allá de lo espiritual, es beneficiosa no solo para el paciente, sino también para el equipo de Enfermería, porque mejora la conciencia espiritual y la comprensión del individuo como un ser más allá de la enfermedad.

Objetivos: Identificar e analisar as representações sociais das drogas psicoativas para o grupo religioso protestante e suas implicações para o cuidado de enfermagem. Método: A coleta de dados foi realizada no estado e município do Rio de Janeiro, por meio da técnica de Evocação Livre de Palavras. Resultados: Participaram do estudo, 300 sujeitos divididos em grupos de 100 sujeitos para cada subgrupo de evangélicos protestantes. Dos quais 74,67% eram do gênero feminino (224 participantes) e 25,33 do gênero masculino (25,33%). Considerações Finais: A assistência levando-se em conta os fatores para além do espiritual é benéfica não apenas para o paciente, mas também para a equipe de Enfermagem, pois melhora a consciência espiritual e a compreensão do indivíduo como um ser para além da doença.

COVID-19 and the impact on rural and black church Congregants: Results of the C-M-C project.

The COVID-19 pandemic has had devastating effects on Black and rural populations with a mortality rate among Blacks three times that of Whites and both rural and Black populations experiencing limited access to COVID-19 resources. The primary purpose of this study was to explore the health, financial, and psychological impact of COVID-19 among rural White Appalachian and Black nonrural central Kentucky church congregants. Secondarily we sought to examine the association between sociodemographics and behaviors, attitudes, and beliefs regarding COVID-19 and intent to vaccinate. We used a cross sectional survey design developed with the constructs of the Health Belief and Theory of Planned Behavior models. The majority of the 942 respondents were ≥36 years. A total of 54% were from central Kentucky, while 47.5% were from Appalachia. Among all participants, the pandemic worsened anxiety and depression and delayed access to medical care. There were no associations between sociodemographics and practicing COVID-19 prevention behaviors. Appalachian region was associated with financial burden and delay in medical care (p = 0.03). Appalachian respondents had lower perceived benefit and attitude for COVID-19 prevention behaviors (p = 0.004 and <0.001, respectively). Among all respondents, the perceived risk of contracting COVID was high (54%), yet 33.2% indicated unlikeliness to receive the COVID-19 vaccine if offered. The COVID-19 pandemic had a differential impact on White rural and Black nonrural populations. Nurses and public health officials should assess knowledge and explore patient's attitudes regarding COVID-19 prevention behaviors, as well as advocate for public health resources to reduce the differential impact of COVID-19 on these at-risk populations.

Reducing mask resistance among White evangelical Christians with value-consistent messages.

Public health experts have advocated for wearing protective face masks to combat the COVID-19 pandemic, yet some populations are resistant. Can certain messages shift attitudes toward masks? We investigate the effect of value-consistent messages within a mask-skeptical population: White evangelicals in the United States. An experiment within a national survey of White evangelicals (n = 1,212) assigned respondents to one of three conditions: One group was given a religious message equating mask use with loving your neighbor, another was given a message by Donald Trump saying mask use is patriotic, and a control group received no message. Those exposed to the religious message were more likely to see mask use as important and were more supportive of mask mandates. Republican evangelicals exposed to the patriotism message had similar responses. These findings show that messages that align with individuals' core values-in this case, religious tenets and patriotism-can shift certain views on mask use and government mask policies to combat COVID-19, even among a comparatively mask-resistant group.

The Economic Rationality of Religious-Based Medical Abstinence in the Early Twentieth Century: The Case of Philadelphia's Faith Tabernacle Congregation.

At the turn of the twentieth century, Faith Tabernacle Congregation's commitment to medical abstinence was an economically rational practice. To the working poor of Philadelphia, who constituted the earliest members, Faith Tabernacle's therapy was financially attainable, psychologically supportive, and physically rejuvenating. Orthodox medicine was deficient in these three areas based on the patient narratives (i.e., testimonies) published in the church's monthly periodical Sword of the Spirit and testimony book Words of Healing. First, some early members spent all their money on orthodox medical care without relief causing significant financial hardship, while others found medical care prohibitive. Second, many early members experienced a great loss of hope because orthodox physicians ended treatment due to chronic or critical illness, both of which were interpreted as psychologically harmful. Third, early members of the church perceived getting physically worse by physicians because of low quality care, which was compounded by low access to orthodox medicine. Faith Tabernacle alternatively provided care that - in the patient narratives of the earliest members - helped them improve and get back to work faster.

Belonging, believing, behaving, and Brexit: Channels of religiosity and religious identity in support for leaving the European Union.

Having an Anglican affiliation is known to be associated with support for leaving the European Union (EU) in Britain. Religiosity, conceived as strength of religious attachment, has received comparatively little treatment. We investigate religiosity via electoral, household, and attitudinal surveys, distinguishing the effects of "behaving" and "believing." The association between religiosity and EU Referendum vote choice and position is identified before and after inclusion of values, attitudinal, and civic engagement measures. Consistent with established findings, in socio-structural models Anglicans are more likely to support Brexit than religious Nones. More frequent church attendance is associated with being more pro-Remain. The Anglican effect is primarily mediated by anti-immigrant attitudes, authoritarianism, and salience of ethnic identity, suggesting a Christian nationalist aspect to Leave support. The attendance effect is mediated by warmer attitudes toward immigrants, and social capital. Notably, those exhibiting stronger orthodox belief tend to feature a stronger attachment to "Leave," with this partly mediated by authoritarianism. To evaluate the net effect of religion on civic life, we should pay more attention to the cultural content of religious beliefs, and how they structure other values and attitudes.

"My Hands Are Tied": Abortion Restrictions and Providers' Experiences in Religious and Nonreligious Health Care Systems.

CONTEXT: Abortion is generally prohibited in Catholic hospitals, but less is known about abortion restrictions in other religiously affiliated health care facilities. As religiously affiliated health systems expand in the United States, it is important to understand how religious restrictions affect the practices of providers who treat pregnant patients. METHODS: From September 2016 to May 2018, in-depth interviews were conducted with 31 key informants (clinical providers, ethicists, chaplains and health system administrators) with experience working in secular, Protestant or Catholic health care systems in Illinois. A thematic content approach was used to identify themes related to participants' experiences with abortion policies, the role of ethics committees, the impact on patient care and conflicts with hospital policies. RESULTS: Few limitations on abortion were reported in secular hospitals, while Catholic hospitals prohibited most abortions, and a Protestant-affiliated system banned abortions deemed "elective." Religiously affiliated hospitals allowed abortions in specific cases, if approved through an ethics consultation. Interpretation of system-wide policies varied by hospital, with some indication that institutional discomfort with abortion influenced policy as much as religious teachings did. Providers constrained by religious restrictions referred or transferred patients desiring abortion, including for pregnancy complications, with those in Protestant hospitals having more latitude to directly refer such patients. As a result of religiously influenced policies, patients could encounter delays, financial obstacles, restrictions on treatment and stigmatization. CONCLUSIONS: Patients seeking abortion or presenting with pregnancy complications at Catholic and Protestant hospitals may encounter more delays and fewer treatment options than they would at secular hospitals. More research is needed to better understand the implications for women's access to reproductive health care.

Design and pilot testing of a church-based intervention to address interpersonal and intrapersonal barriers to uptake of family planning in rural Tanzania: a qualitative implementation study.

BACKGROUND: Use of family planning (FP) saves the lives of mothers and children, and contributes to better economic outcomes for households and empowerment for women. In Tanzania, the overall unmet need for FP is high. This study aimed: (1) to use focus group data to construct a theoretical framework to understand the multidimensional factors impacting the decision to use FP in rural Tanzania; (2) to design and pilot-test an educational seminar, informed by this framework, to promote uptake of FP; and (3) to assess acceptability and further refine the educational seminar based on focus group data collected 3 months after the education was provided. METHODS: We performed a thematic analysis of 10 focus group discussions about social and religious aspects of FP from predominantly Protestant church attenders prior to any intervention, and afterwards from six groups of church leaders who had attended the educational seminar. RESULTS: Key interpersonal influences included lack of support from husband/partner, family members, neighbours and church communities. Major intrapersonal factors impeding FP use were lack of medical knowledge and information, misconceptions, and perceived incompatibility of FP and Christian faith. Post-seminar, leaders reported renewed intrapersonal perspectives on FP and reported teaching these perspectives to community members. CONCLUSIONS: Addressing intrapersonal barriers to FP use for leaders led them to subsequently address both intrapersonal and interpersonal barriers in their church communities. This occurred primarily by increasing knowledge and support for FP in men, family members, neighbours and church communities.

Factors predicting the mental health of adolescents attending a faith-based Australian school system: a multi-group structural equation analysis.

Background: Adolescents attending Seventh-day Adventist schools (Adventist) in Australia tend to experience good health and exhibit better health behaviors than national norms, however few studies have investigated factors predicting their mental health.Aims: The aim of this study was to explore the complex network of factors that predict the mental health status (MHS) of adolescents attending Adventist schools in Australia.Methods: A survey instrument was used to collect data from 1527 secondary school students attending Adventist schools across Australia. Structural equation modeling was employed to examine concomitantly the direct and indirect effects of childhood experiences, present attitudes and selected health behaviors on MHS.Results: Childhood family dynamics had the strongest association with MHS (ßtotal = 0.33) followed by a sense of meaning and purpose (ßtotal = 0.27), perceived social misfit status (ßtotal = -0.19), and school academic performance (ßtotal = 0.18). Multi-group analysis found significant pathway differences in the model for gender with regards to the association of meaning and purpose, physical activity and sleep quantity with MHS.Conclusions: The outcomes of the study highlight the importance of early positive childhood family dynamics and the discovery of meaning and purpose during adolescence to promote positive mental health among adolescents.

Protestant and Buddhist differences in noninfluence strategies of emotion regulation and their links to depressive symptoms.

The present research proposes that Buddhist teachings involve a noninfluence emotion regulation strategy, an emotion regulation strategy that consists of individuals not influencing their emotions in any way, more so than do Protestant teachings. We examined religious teachings surrounding the strategy, practitioners' use of the strategy, and its links with depression. Further, the nature of this noninfluence strategy was explored. Across 3 studies that used student, community, and online samples, results showed that in fact Buddhist practitioners were more likely than were Protestant practitioners to report that their religion teaches them to use noninfluence strategies of emotion regulation, and that they use noninfluence strategies of emotion regulation. Moreover, the use of noninfluence emotion regulation strategies was predictive of lower depressive symptoms across both religions (Studies 1 and 2). In addition, it was found that to practitioners, noninfluence strategies of emotion regulation are active, purposeful strategies and, especially to Buddhist practitioners, they involve acceptance of emotions (Study 2). Furthermore, religion was indirectly linked to the behavioral preference for a noninfluence strategy through the self-reported general use of a noninfluence emotion regulation strategy (Study 3). Implications for research on religion, self-regulation, and mental health are briefly discussed. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Boundary violations and adolescent drinking: Observational evidence that symbolic boundaries moderate social influence.

Scholars of social influence can benefit from attending to symbolic boundaries. A common and influential way to understand symbolic boundaries is as widely shared understandings of what types of behaviors, tastes, and opinions are appropriate for different kinds of people. Scholars following this understanding have mostly focused on how people judge others and how symbolic boundaries align with and thus reproduce social differences. Although this work has been impressive, I argue that it might miss important ways in which symbolic boundaries become effective in everyday social life. I therefore develop an understanding of how symbolic boundaries affect people's ideas and decisions about themselves and their own behavior. Based on this, I argue that focusing on boundary violations-that is, what happens if people express opinions or enact behavior that contravenes what is considered (in)appropriate for people like them-might offer an important way to understand how symbolic boundaries initiate and shape cultural and social change. Using data from Add Health, I demonstrate the utility of this line of argument and show that boundary violations play an important role in channeling social influence. Conservative/Evangelical Protestants and to a lesser degree Catholics, but not Mainline Protestants are highly influenced by the drinking of co-religionists. I consider the implications for cultural sociology.

To accept or not to accept: Level of moral concern impacts on tolerance of Muslim minority practices.

Living with diversity requires that we sometimes accept outgroup practices that we personally disapprove of (i.e., tolerance). Using an experimental design, we examined Dutch majority group members' tolerance of controversial practices with varying degrees of moral concern, performed by a culturally dissimilar (Muslims) or similar (orthodox Protestant) minority group. Furthermore, we examined whether arguments in favour or against (or a combination of both) the specific practice impacted tolerance. Results indicated that participants expressed less tolerance for provocative practices when it was associated with Muslims than orthodox Protestants, but not when such practices elicit high degrees of moral concern. This indicates that opposition towards specific practices is not just a question of dislike of Muslims, but can involve disapproval of specific practices. Argument framing did not have a consistent effect on the level of tolerance for the practices.

Beliefs About Etiology and Treatment of Mental Illness Among Korean Presbyterian Pastors.

This descriptive study explored pastors' beliefs about etiology and treatment of mental illness. Surveys were completed by mail by 202 Korean and Euro-American Presbyterian clergy. Nearly one-third of Korean pastors viewed bad parenting and demon possession as very important causes of mental illness, in contrast to the more than two-thirds of Euro-American pastors who viewed genetics and chemical imbalances as the most important causes. Compared with their Euro-American counterparts, Korean pastors soundly endorsed spiritual treatment of mental illness. The findings of this study suggest the value of understanding the views of pastors working with populations that underutilize formal mental health services.

Overcoming the "Holy Hush": A Qualitative Examination of Protestant Christian Leaders' Responses to Intimate Partner Violence.

Described as a "holy hush," past research has noted a general silence about and reluctance to address intimate partner violence (IPV) in religious congregations. To explore this, we interviewed 20 Protestant Christian religious leaders about how they understood and responded to IPV. Based on a thematic content analysis, our study revealed some of the challenges, tensions, and complexities that may be barriers to leaders speaking about and responding to IPV, and also the ways religious leaders in our sample attempted to overcome these challenges. For example, results revealed religious leaders understood violence on a gradation from less to more severe, and linked a need for and type of response to the level of violence. Throughout, religious leaders expressed a tension between their leadership role and responding to IPV. Furthermore, religious leaders acknowledged their need for greater training and connections to service providers, however, they reported not currently being connected to other IPV resources or organizations in the community. We discuss how the findings illuminate challenges and tensions for religious leaders in responding to IPV and how some leaders in this study were navigating these tensions to respond. We also discuss how findings may inform future research and the development of trainings and protocols for religious leaders and congregations on responding to IPV, promoting survivor safety, and fostering a greater understanding of IPV. Implications for collaboration with other community-based IPV organizations are also discussed.

Religion and Suicide: How Culture Modifies the Effect of Social Integration.

In this study, we test two explanations of why Protestants generally are more prone to suicide than Catholics. one theory stresses the importance of social support, while the other emphasizes the role of culture. A case-control study with 182 suicidal and 610 non-suicidal individuals was conducted. Denominational differences do not disappear after controlling for church attendance. Deeper involvement in the church community decreases suicide risk for Catholics, but increases it for Protestants. The relationship between education and suicide, while curvilinear for both religions, has a U-shaped form for Protestants, but an inverted U-shaped form for Catholics. Our findings corroborate the cultural explanation and demonstrate that the impact of integration on suicide can only be understood by taking cultural characteristics into account.

Suicídio, cultura e trabalho em município de colonização alemã no sul do Brasil / Suicide, culture and work in a German-colonized municipality in the South of Brazil / Suicidio, cultura y trabajo en un municipio de colonización alemana en el sur del Brasil

O suicídio é um problema de saúde pública de magnitude elevada e ascendente. No Brasil, o Rio Grande do Sul tem apresentado, historicamente, altas taxas de mortalidade, sobretudo em regiões colonizadas por alemães. Este é um estudo de caso social, cujas informações foram produzidas com base em narrativas de 14 informantes-chave, pertencentes aos campos da saúde, agricultura, justiça, segurança pública, comunicação social e educação. Os determinantes atribuídos pelos informantes ao suicídio incluíram: a cultura germânica, a ética protestante e o sofrimento no trabalho que afeta agricultores que trabalham com o fumo em regime de pequena propriedade familiar. As reflexões dos entrevistados apontam para o suicídio como um recurso usado na cultura desses descendentes de alemães para enfrentar as dificuldades, cuja frequência se manteve com a introdução do capitalismo no campo e com a subordinação dos agricultores à indústria fumageira.(AU)

Suicide is a serious public health issue with increasing rates. The state of Rio Grande do Sul, Brazil, has a history of high mortality rates, mainly in regions colonized by German populations. The present investigation is a social case study, whose information was obtained through narratives of 14 informers from the health, agriculture, justice, public safety, social communication and education fields. The decisive factors for suicide reported by the informers were the German culture, protestant ethics and suffering at work, which affects family farmers who grow tobacco. The reflections of the interviewees point to suicide as a resource used in the culture of people who descend from German populations to cope with difficulties, which persists as a consequence of the introduction of capitalism in the countryside and the subordination of producers to the tobacco industry.(AU)

El suicidio es un problema de salud pública de magnitud elevada y ascendiente. En Brasil, el Estado de Rio Grande do Sul ha presentado históricamente grandes tasas de mortalidad, principalmente en regiones colonizadas por alemanes. Este es un estudio de caso social, cuyas informaciones se produjeron con base en narrativas de 14 informantes clave, pertenecientes a los campos de: salud, agricultura, justicia, seguridad pública, comunicación social y educación. Los factores determinantes atribuidos por los informantes al suicidio incluyeron: la cultura germánica, la ética protestante y el sufrimiento en el trabajo que afecta a los agricultores que trabajan con el tabaco en régimen de pequeña propiedad familiar. Las reflexiones de los entrevistados señalan el suicidio como un recurso utilizado en la cultura de esos descendientes de alemanes para enfrentar las dificultades, cuya frecuencia se mantuvo con la introducción del capitalismo en el campo y con la subordinación de los agricultores a la industria del tabaco.(AU)

Culturally Relevant Meanings of the Protestant Work Ethic and Attitudes towards Poor Persons.

The Protestant work ethic (PWE), or the belief that hard work leads to success, is a popular belief across cultures. Much work indicates that PWE contributes to negative evaluations of disadvantaged groups presumably through the notion that they deserve their disadvantage for not working hard enough ("PWE-Justifier"). But there is another dimension of PWE that expresses the belief that everyone could succeed through hard work ("PWE-Equalizer"). We propose that the PWE-Justifier is meaningful in cultures that emphasize individualism and personal responsibility, but not in others. In a cross-cultural study, we compare how PWE-Justifier relates to evaluations of poor persons in the USA (individualist culture) and the Philippines (low individualist culture). In the USA sample, regression analysis indicated that internal attributions of poverty mediated the relationships of PWE-Justifier with negative stereotypes (R2 = .32) and with negative attitudes towards poor persons (R2 = .13). Bootstrapping analysis indicated that both indirect effects of PWE-Justifier were significant: Negative stereotypes, B = .17, SE = .03, p < .0001, 95% CI [.11, .24]; negative attitudes, B = 2.52, SE = 1.11, p = .014, 95% CI [0.49, 4.84]. The results were not found in the Philippine sample, where instead, PWE-Equalizer negatively predicted negative attitudes (R2 = .05) and positively predicted empathy (R2 = .05) for poor persons. The results are discussed in terms of how the negative consequences of PWE may derive from the cultural syndrome of individualism that emphasizes personal control and responsibility.

Risk factors for persisting measles susceptibility: a case-control study among unvaccinated orthodox Protestants.

Background: Measles is an infectious disease providing lifelong immunity. Epidemics periodically occur among unvaccinated orthodox Protestants in the Netherlands. During the 2013/2014 epidemic, 17% of the reported patients was over 14 years old. Apparently, they did not catch measles during the previous 1999/2000 epidemic and remained susceptible. We wanted to identify risk factors for this so-called persisting measles susceptibility, and thus risk factors for acquiring measles at older age with increased risk of complications. Methods: A case-control study was performed among unvaccinated orthodox Protestants born between 1988 and 1998; cases had measles in 2013/2014, controls during or before 1999/2000. Associations between demographic, geographical and religion-related determinants and persisting measles susceptibility were determined using univariate and multivariable logistic regression. Analyses were stratified in two age-groups: infants/toddlers and primary school-aged children during the 1999/2000 measles epidemic. Results: In total, 204 cases and 563 controls were included. Risk factors for persisting measles susceptibility for infants/toddlers in 1999/2000 were belonging to a moderately conservative church, absence of older siblings and residency outside low vaccination coverage (LVC)-municipalities. Risk factors for primary school-aged children were residency outside LVC-municipalities and attendance of non-orthodox Protestant primary school. Conclusion: Unvaccinated orthodox Protestant adolescents and adults who resided outside the LVC-municipalities, did not attend an orthodox Protestant primary school, had no older siblings and belonged to a moderately conservative church were at risk for persisting measles susceptibility and, thus, for acquiring measles at older age with increased risk of complications. For this subgroup of orthodox Protestants targeted information on vaccination is recommended.

Drugs and Mental Health Problems among the Roma: Protective Factors Promoted by the Iglesia Evangélica Filadelfia.

Background: High incidences of drug consumption and mental health problems are found among the Roma population in Spain, a reality that remains understudied. Past studies have indicated the positive role played by the Iglesia Evangélica Filadelfia (IEF) in promoting rehabilitation and prevention of these practices. Objective: In this article, authors analyze in which ways the IEF favors processes of drug rehabilitation and mental health recovery as well as the prevention of these problems among its Roma members. Methods: A communicative qualitative approach was developed. It was communicative because new knowledge was created by dialogically contrasting the existing state of the art with study participants. It was qualitative because everyday life stories were collected, gathering the experiences, perceptions and interpretations of Roma people who are actively involved in three different IEF churches based in Barcelona. Results: This article identifies these protective factors: anti-drug discourse, a supportive environment, new social relations, role model status, the promotion of interactions, the revaluation of oneself, spiritual activities and the improvement of the feeling of belonging and the creation of meaning. Conclusion: The present research contributes new evidence to the current understanding of the role played by the IEF in improving Roma health status and how the identified protective factors can contribute to rehabilitation and recovery from such problems in other contexts.

Religion, repulsion, and reaction formation: Transforming repellent attractions and repulsions.

Protestants were more likely than non-Protestants to demonstrate phenomena consistent with the use of reaction formation. Lab experiments showed that when manipulations were designed to produce taboo attractions (to unconventional sexual practices), Protestants instead showed greater repulsion. When implicitly conditioned to produce taboo repulsions (to African Americans), Protestants instead showed greater attraction. Supportive evidence from other studies came from clinicians' judgments, defense mechanism inventories, and a survey of respondent attitudes. Other work showed that Protestants who diminished and displaced threatening affect were more likely to sublimate this affect into creative activities; the present work showed that Protestants who do not or cannot diminish or displace such threatening affect instead reverse it. Traditional individual difference variables showed little ability to predict reaction formation, suggesting that the observed processes go beyond what we normally study when we talk about self-control. (PsycINFO Database Record

Gay Seouls: Expanding Religious Spaces for Non-Heterosexuals in South Korea.

What Protestant congregations offer spaces for worship and dialogue among persons with different sexual orientations? The academic literature finds or assumes that non-heterosexuals are stigmatized or invisible in theologically conservative congregations and are welcomed in progressive, affirming congregations. This article develops an alternative claim that some conservative or evangelical congregations offer attractive spaces for non-heterosexuals to worship and dialogue. We illustrate with an exploratory study of four congregations in South Korea-two theologically progressive, two evangelical-whose pastors welcomed everybody regardless of sexual orientation or gender identity. The "inclusive-evangelical" congregations retained conservative theology on sexuality (sexual relations only within heterosexual marriage) but offered more empathic dialogue with non-heterosexuals than did most evangelical congregations; they also provided more resources, conventional religious culture, and ties to traditional affective networks than the affirming-progressive congregations. Inclusive-evangelical congregations offer an institutional venue for non-heterosexual Christians in Korea to potentially reconcile three central values: conservative Christianity, traditional (Confucian) affective networks, and expressive individualism.