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The purpose of this paper is to report on an action research programme in the UK to address this through the notion of religious literacy.

Drawing on original research and analysis in UK higher education settings, the article will argue that health and social care educators, policy makers and practitioners need to develop their religious literacy in order to engage fully and competently with the religion and belief identities of their service users in a religiously diverse and complex world.

The relationship between religion and belief on the one hand and health and social care practice has been scarcely addressed, despite the important work of Furness and Gilligan in the UK and Canada in the USA. Their work appears as exceptional within a wider context of professions which have been forged in a predominantly secular milieu, despite having their roots in Christian social services in the USA, Canada and the UK. New research in the sociology of religion shows that religion and belief themselves vary in form, number and mix around the world, and that the religious landscape itself has changed enormously in the period during which secular social work has been changing significantly in recent years. It has been observed that in the UK secular assumptions reached a peak of confidence in the 1960s, when social work was most rapidly consolidating as a public profession (Dinham 2015). The inheritance has been generations of health and social care practitioners and educators who are ill-equipped to address the religion and belief identities which they encounter. In recent years this has become a pressing issue as societies across the West come to terms with the persistent – and in some ways growing – presence of religion or belief, against the expectations of secularism. In total, 84 per cent of the global population declares a religious affiliation (Pew, 2012); globalisation and migration put us all in to daily encounter with religious plurality as citizens, neighbours, service users and professionals; and internationally, mixed economies of welfare increasingly involve faith groups in service provision, including in social work and welfare settings across Europe and North America. Yet the twentieth century – the secular century – leaves behind a lamentable quality of conversation about religion and belief. Public professionals find themselves precarious on the subject, and largely unable to engage systematically and informedly with religion and belief as they encounter them.

Religion and belief have been bracketed off in education in departments of Theology and Religious Studies. Social work education has largely neglected them, and professional standards, benchmarks, values and toolkits, have tended to use proxies for religion and belief, such as “spirituality”, which are often ill-defined and vague. In a context of the reemergence of public faith, and a widespread acknowledgement that religion and belief did not go away after all, health and social care face the pressing challenge of engaging skilfully. This article draws on an action research programme in the UK to address this through the notion of religious literacy. Reflecting on original research and analysis in UK higher education settings, the article will argue that health and social care educators, policy makers and practitioners need to develop their religious literacy in order to engage fully and competently with the religion and belief identities of their service users in a religiously diverse and complex world.

While the influence of individual beliefs on decision-making has been widely acknowledged, the interaction of different types of beliefs remains an under-researched topic. This study analyses how the simultaneous influence of religious beliefs and nonreligious beliefs shapes individual decision-making. This study aims to contribute to inform organizational decisions on topics potentially associated with these two types of beliefs, including corporate social responsibility matters. This study also aims to provide insights to ethical decision-making in situations of absence of social consensus, a subject that is relevant for individuals, organizations and policymakers.

This study uses fuzzy set qualitative comparative analysis to identify how different configurational groupings of Christian beliefs and humanistic beliefs lead to the acceptance or nonacceptance of euthanasia in a sample of individuals who identify as Catholic.

Among individuals sharing a Catholic religious affiliation, the authors identify three different configurations of beliefs – Cultural Catholics (religious beliefs are absent and humanistic beliefs are present), Observant Catholics (religious beliefs are present and humanistic beliefs are irrelevant) and Secular Catholics (both religious beliefs and humanistic beliefs are present).

Previous research has put forward the role of religion-related variables, such as religious affiliation and level of religiosity, for views on euthanasia. This study provides a more detailed analysis of the role of belief systems, identifying how different configurational groupings of beliefs lead to a decision grounded in moral and ethical considerations but for which there is an absence of social consensus.

Rural China has been undergoing the “religion fever” since the Reform and Opening-up. By comparing the intergenerational lock-in effects of religious belief with that of non-religious belief, the purpose of this paper is to explain why more and more peasants convert to religion especially Christianity in China.

Data used in this paper comes from a field survey conducted in villages, Funan county. The samples were obtained by the two-stage cluster probability proportional sampling method. Based on the collected survey data, econometric model on the intergenerational lock-in effects of belief was constructed and used for analysis.

Compared with non-religious believers, religious believers can transmit their beliefs more successfully. In addition, the intergenerational lock-in effects of religious beliefs is weakened by oblique socialization in contemporary rural China.

This is the first paper focussing on intergenerational transmission of belief in rural China; although many researchers did careful analyses on effects of parents’ belief or religiosity on children’s belief or religiosity in the West, few of them compared the success of intergenerational transmission between different beliefs. This paper fills this gap; as an interdisciplinary study, this paper tries to study religion in economics analysis approaches. This attempt extends research field in Economics and at the same time enriches analysis tools in Religion.

This paper examines the in-depth relationship between religious beliefs and individual social class mobility expectations in China.

The data used in this article are mainly from the China Comprehensive Social Survey in 2010 (CGSS2010). Compared with other years' CGSS data, CGSS2010 includes a module on religious topics, and the questionnaire information related to religion is more comprehensive and suitable for in-depth analysis.

The results show that religious beliefs have a significant positive impact on personal social class mobility expectations. Based on the principle of diminishing marginal returns on capital, the positive impact of religious belief on the expectation of individual social class mobility is more significant in groups with nonagricultural household registration, higher education level, older age and better family background conditions. However, with the further improvement of family background conditions, this positive impact begins to weaken. In addition, possible channels of action include prejudice effects, psychological effects, individual capital effects and social capital effects. The results of other effects are positive except for the prejudice effect. Overall, religious beliefs, as one of the important components of contemporary Chinese culture, have a positive significance for the “Chinese Dream”.

There is also little literature globally that provides an in-depth analysis of the relationship between religion and economic development. Studies have led to an understanding of the relationship between religious beliefs and individual social class mobility expectations. But it is unclear whether theories developed based on Western spiritual experience will be applicable to China or not. The authors have tested for China.

Among the research studies related to the relevance between religious belief and mental health, most of them highlight people with religious belief who tend to obtain mental comforting more easily. However, the research studies mentioned above were cross-sectional studies, and they only verified that religious beliefs and mental health are relevant, but they did not prove their cause-and-effect relationship. That is, they do not identify “due to people's religious beliefs, they have healthier mind” or “due to people's healthier minds, they have religious beliefs.” Therefore, the study aims to explore the benefit evaluation of religious belief affecting mental health.

The study uses propensity score matching (PSM) and treatment effect (ATT) to carry out the causal inference between religious beliefs and mental health. First, the propensity score (PS) is calculated from the impact factors that affect people's religious belief before establishing counterfactual analysis based on the PS to analyze the effect of religious beliefs to further understand the difference of mental health index between people with religious belief and without it, and confirm the cause-and-effect relationship between them.

Religious beliefs and participation are ubiquitous within and across populations. The associates between religious participation and health are considerably in great magnitude. Most of the research in the past related to religious beliefs and mental health only verified that religious beliefs and mental health are relevant but not proved its cause-and-effect relationship. This paper aimed to explore the causal relationship between religious belief and mental health. The experimental results showed religious belief has treatment effect toward “daily functioning,” “feeling affect,” “spirituality” and “mental health.” On a whole, religious belief can promote mental health.

In academic and practical circles, there are a lot of research studies exploring the relationship between religious belief and mental health. However, there is no research investigating the cause-and-effect relationship between religious belief and mental health. It also causes some questioning toward the relevant research studies. Therefore, the outcome of this study not only can clarify the legitimacy, importance, and practicality on the researches in the past but also provide the practical support for psychology and counseling.

Over the last few years, there has been an increase of research interest on the role of religion in disaster. While some emphasize the positive role of religions during and after disasters, others rather point out that religion may lead to low perception of risk and create a fatalistic attitude in the face of such events. The purpose of this paper is to contribute to the vivid debate on the role of religious beliefs and practices in disaster response and recovery, using the earthquake that hit Padang city in Indonesia in 2009.

A review of reports and policy documents published by the government and non-government organizations was done to understand external aid provided during and after the 2009 earthquake. Fieldwork was conducted from April to May 2016 in Padang city. Interviews were done with religious followers and leaders of the Muslim community, as the main religion in the country, and Confucians community, as the biggest minority in the area.

Drawing on interviews done with religious followers and leaders, the study highlights that religious beliefs and practices bond local people together and contributed to successful coping with disasters. It also emphasizes that religious communities can fill response and recovery gaps, such as when external intervention is limited.

Religious beliefs and practices, combined with other mechanisms, should be integrated within disaster risk reduction disaster management and activities as this would help build more resilient communities.

Indonesia is a country where religion is very important, being the biggest Muslim country worldwide. It is also highly vulnerable to natural-hazards related disasters. Yet, little research has been done in Indonesia on the role of religion during and after disasters. This paper aims to explore the role of religious beliefs and practices in disasters in the area where religion plays an important role in people’s everyday life.

This article reviews the historical development of the treatment of religious organizations in journals centered on religion.

The article asks four questions: (1) Are religious organizations different from other kinds of organizations? (2) What factors produce differences or similarities between religious and other organizations? (3) Are religious organizations different from each other?

Differences from other kinds of organizations are based in beliefs/theology. But there is a constant concern with the bureaucratization of religious organizations as they are subject to general organizational influences such as scale and geographical dispersion. However, it is argued that these general influences emanate from belief systems. We suggest the need for a renewed attention to a comparative organizations perspective in organization theory – one that appreciates the similarities and differences between sectors and within sectors.

Not only are there differences between religious and nonreligious organizations, but there are also substantial differences between religious organizations. There are also similarities between religious and nonreligious organizations, as well as similarities between religious organizations. The way forward for both the study of religious organizations and organizational theory in general is to look for explanations for these similarities and differences.

The purpose of this paper is to examine the influence of the level of religious beliefs and individual spirituality of small business owners on their decision to insure.

Small business owners from India were asked about their perceptions regarding the relationship between their level of religious beliefs and spirituality and their decision to insure.

The results of this study show that the level of religious beliefs and individual spirituality of small business owners positively influence their decisions to purchase commercial insurance and life insurance to manage financial risk in India.

This is a co-relational study that investigated the association between the level of religious beliefs, spirituality, and decision to insure. There is not necessarily a causal relationship between the two. The findings of this study may only be generalized to individuals similar to those that were included in this research.

This study adds to literature on the relationship between the level of religious beliefs, spirituality, and decision to insure. The findings may be useful for financial planners, small business owners and financial management consultants.

The purpose of this paper is to investigate the influence of religious entrepreneurs on bank loans and further examine the moderating effect of entrepreneurial gender.

In 2010, the Chinese national survey reported the different religious beliefs of private entrepreneurs. Using this set of survey data, the authors obtain a sample of 4,330 Chinese family firms and employ the Tobit regression approach to examine the relationship between the amount of bank loans and the religious background of entrepreneurs. In addition, the authors use the propensity score matching approach to address the endogeneity issue.

Based on the data from the 2010 national survey, the authors document that the amount of bank loans is significantly higher for Chinese family firms with religious entrepreneurs than for their counterparts. This finding suggests that religious individuals are inclined to be more ethical and honest and Chinese family firms with religious entrepreneurs transfer soft information to banks, and eventually lenders favor religious entrepreneurs with more bank loans. Moreover, the authors reveal that the amount of bank loans is significantly larger for firms with female entrepreneurs than for those without female entrepreneurs. In addition, entrepreneurial gender attenuates the positive relationship between religious entrepreneurs and bank loans.

This study is one of few studies to examine the influence of an entrepreneur’s religious belief on bank credit decisions and adds to previous studies about religious influence on corporate behavior by revealing a positive association between religious entrepreneurs and bank loans. Moreover, this study validates that female entrepreneurs exert positive effects on the amount of bank loans and attenuate the positive influence of religious entrepreneurs on bank loans.

The purpose of this paper is to examine the relationship between image of charitable organizations, attitudes towards charities and motivation to donate. In addition, the study will investigate the moderating effects of religious beliefs on attitudes towards charities and motivation to donate.

Data are collected using a self-administered questionnaire. Trained interviewers employed a mall-intercept method in downtown Kuala Lumpur over both weekdays and weekends. The scales are adapted from established sources.

It was found that religious beliefs moderates the relationship between attitudes towards charities and motivation to donate. In addition, image of charitable organizations has a positive influence on attitudes towards charities. It was also found that both image of charitable organizations and attitudes towards charities influence motivation to donate.

The study is conducted within downtown Kuala Lumpur and is not generalizable across Malaysia and other countries. In addition, this study only looked at general religious beliefs, therefore findings are not specific to a religion. As a result, possible religious differences may be neglected. Lastly, the study only focused on donors and further studies need to be conducted on non-donors to further understand donation behaviour.

The findings from the study provide valuable insights to charities, government bodies and policy makers as it highlights the linkages between image of charitable organizations, attitudes towards charities and the motivation to donate of past donors. Additionally, religious bodies can also use the findings to formulate communication strategies to benefit charities as well as the broader community.

The study provides insights into the motivations of donors to donate to charities. More importantly, it also examines the influence of religious beliefs on donation behaviour, thus shedding insights on the opportunities for fundraising by charities.