Matters of Faith
Scott Desmond, George Kikuchi & Kristopher Morgan
Journal for the Scientific Study of Religion, March 2010, Pages 37-55
Abstract:
Few studies have focused on how religious congregations are associated with crime rates, especially at the neighborhood level. Using data for more than 400 block groups in Indianapolis, we focus on the relationship between different types of congregations (e.g., evangelical Protestant, civically engaged) and eight different types of crime controlling for a variety of neighborhood characteristics. The results suggest that neighborhoods with more evangelical Protestant congregations have higher rates of both violent and property crimes. Neighborhoods with more mainline and black Protestant congregations have higher rates of property crimes, but not violent crimes. Finally, although civically engaged congregations are associated with lower neighborhood crime rates, the association may be limited to some types of property crimes. Therefore, the positive association between evangelical Protestant congregations and crime may be more general, and the negative association between civically engaged congregations and crime more limited, than previous research has suggested.
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Priming Christian Religious Concepts Increases Racial Prejudice
Megan Johnson, Wade Rowatt & Jordan LaBouff
Social Psychological and Personality Science, April 2010, Pages 119-126
Abstract:
Positive correlations have been found between several self-report measures of religiousness and racial prejudice; however, no experiment has yet examined the direct effect of religion on racial attitudes. In the current studies, persons were subliminally primed with Christian or neutral words. Then covert racial prejudice (Study 1) and general negative affect toward African-Americans (Study 2) were assessed. Participants subliminally primed with Christian words displayed more covert racial prejudice against African-Americans (Study 1) and more general negative affect toward African-Americans (Study 2) than did persons primed with neutral words. The effects of priming on racial prejudice remained even when statistically controlling for pre-existing levels of religiousness and spirituality. Possible mechanisms for the observed effect of Christian religion on racial prejudice are discussed.
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Religious background and educational attainment: The effects of Buddhism, Islam, and Judaism
William Sander
Economics of Education Review, June 2010, Pages 489-493
Abstract:
The effects of Buddhism, Islam, and Judaism on educational attainment in the United States are examined. OLS estimates of educational attainment and Probit estimates of college attainment are undertaken. It is shown that Islam and Judaism have similar positive effects on attainment relative to Protestants and Catholics. The effect of Buddhism is specific to respondents who were living in the United States at age sixteen and/or were born in the United States. Data from the National Opinion Research Center's "General Social Survey: 1998-2008" are used.
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Religion, Divorce, and the Missing Culture War in America
Mark Smith
Political Science Quarterly, Spring 2010, Pages 57-85
"While the plain words of the Bible could provide adequate rhetorical ammunition for Christians generally and evangelicals specifically to fight for legislation to restrict divorce, culture has ultimately trumped scripture in shaping public policy. More precisely, culture has influenced how the Bible is interpreted and used in politics-or, in this case, not used. Christians in America today do not interpret the seemingly strict rules on divorce advanced by Jesus and Paul to be binding on married couples or obligatory for deriving a personʼs political positions on the subject. Earlier generations of Christians used the Bible to develop a political stance of limiting the availability of divorce, but they abandoned those efforts by the early part of the twentieth century. Because Americansʼ attitudes, beliefs, and behaviors can no longer sustain a political struggle against divorce, the subject rarely gains a foothold on the policy agenda. No doubt some political elites like Tony Perkins would like to make divorce a prominent political issue, but they cannot take vigorous action without jeopardizing support from their constituencies-a point which has broader relevance for the culture war."
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The Prevalence of Clergy Sexual Advances Toward Adults in Their Congregations
Mark Chaves & Diana Garland
Journal for the Scientific Study of Religion, December 2009, Pages 817-824
Abstract:
We use the 2008 General Social Survey to estimate the prevalence of clergy sexual advances toward adults in their congregations. Overall, 3.1 percent of women who attend religious services at least monthly reported being the object of a sexual advance by a clergyperson or religious leader in their own congregation since turning 18; 2.2 percent of regularly attending women reported a sexual advance from a married leader that did not lead to an openly acknowledged relationship. We examine differences in the prevalence of this experience by education, region, religious tradition, marital status, age, and race.
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Do Religious Contexts Elicit More Trust and Altruism? An Experiment on Facebook
Bradley Ruffle & Richard Sosis
Ben-Gurion University Working Paper, March 2010
Abstract:
We design a decision-making scenario experiment on Facebook to measure subjects' altruism and trust toward attendees of a religious service, a fitness class and a local music performance. Secular and religious subjects alike display significantly more altruism and trust toward the synagogue attendees than participants at the other two venues. By all measures of religiosity, even the most secular subjects behave more prosocially in the religious venue than in the comparable non-religious settings. We also find that secular subjects are just as altruistic toward synagogue and prayer group members as religious subjects are. These findings support recent theories that emphasize the pivotal role of religious context in arousing high levels of prosociality among those who are religious. Finally, our results offer startlingly little evidence for the widely documented religious-secular divide in Israel.
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When was secularization? Dating the decline of the British churches and locating its cause
Steve Bruce & Tony Glendinning
British Journal of Sociology, March 2010, Pages 107-126
Abstract:
Dating the decline of Christianity in Britain has a vital bearing on its explanation. Recent work by social historians has challenged the sociological view that secularization is due to long-term diffuse social processes by asserting that the churches remained stable and popular until the late 1950s and that the causes of decline lie in the social and cultural changes associated with the 1960s. We challenge this interpretation of the evidence. We also note that much of the decline of the churches is explained not by adult defection but by a failure to keep children in the faith. Given the importance of parental homogamy for the successful transmission of religious identity, the causes of decline in one generation may well lie in the experiences of the previous generation. We focus on the disruptive effects of the 1939-45 war on family formation and use survey data to argue for a staged model of decline that is compatible with the conventional gradual view of secularization.
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Halfway to Heaven: Four Types of Fuzzy Fidelity in Europe
Ingrid Storm
Journal for the Scientific Study of Religion, December 2009, Pages 702-718
Abstract:
People who are neither very religious nor specifically nonreligious are generally understudied despite comprising on average half the national population in most European countries. From its size alone, we should expect this group to hold some of the clues, not only to how religious change takes place in Europe, but also why. Using the Religious and Moral Pluralism (RAMP) survey from 10 European countries, four subtypes of "fuzzy fidelity" were identified through cluster analysis. These included both "believing without belonging" and "belonging without believing." Detailed analysis of each type show great national differences in the ways that religion is practiced and understood. A sizable minority of the Dutch population can be classified as "Believing without belonging," whereas Scandinavians are much more likely to belong without believing. The diversity of the religious landscape within fuzzy fidelity highlights the methodological issues involved in using single-scale measures for multidimensional phenomena.
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Spirituality, Religiousness, and Happiness in Children Aged 8-12 Years
Mark Holder, Ben Coleman & Judi Wallace
Journal of Happiness Studies, April 2010, Pages 131-150
Abstract:
The relation between spirituality and happiness was assessed in 320 children aged 8-12 from public and private (i.e., faith-based) schools. Children rated their own spirituality using the Spiritual Well-Being Questionnaire and 11 items selected and modified from the Brief Multidimensional Measurement of Religiousness/Spirituality which reflected the children's practices and beliefs. Children's happiness was assessed using self-reports based on the Oxford Happiness Scale short form, the Subjective Happiness Scale, and a single-item measure. Parents also rated their children's happiness. Children and parents rated the children's temperament using the emotionality, activity, and sociability temperament survey. Children's spirituality, but not their religious practices (e.g., attending church, praying, and meditating), was strongly linked to their happiness. Children who were more spiritual were happier. Spirituality accounted for between 3 and 26% of the unique variance in children's happiness depending on the measures. Temperament was also a predictor of happiness, but spirituality remained a significant predictor of happiness even after removing the variance associated with temperament. The personal (i.e., meaning and value in one's own life) and communal (quality and depth of inter-personal relationships) domains of spirituality were particularly good predictors of children's happiness. These results parallel studies of adult happiness and suggest strategies to enhance happiness in children.
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Uffe Schjoedt, Hans Stødkilde-Jørgensen, Armin Geertz, Torben Lund & Andreas Roepstorff
Social Cognitive and Affective Neuroscience, forthcoming
Abstract:
This study used functional magnetic resonance imaging to investigate how assumptions about speakers' abilities changed the evoked BOLD response in secular and Christian participants who received intercessory prayer. We find that recipients' assumptions about senders' charismatic abilities have important effects on their executive network. Most notably, the Christian participants deactivated the frontal network consisting of the medial and the dorsolateral prefrontal cortex bilaterally in response to speakers who they believed had healing abilities. An independent analysis across subjects revealed that this deactivation predicted the Christian participants' subsequent ratings of the speakers' charisma and experience of God's presence during prayer. These observations point to an important mechanism of authority that may facilitate charismatic influence, a mechanism which is likely to be present in other interpersonal interactions as well.
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Jonathan Hill
Journal for the Scientific Study of Religion, September 2009, Pages 515-534
Abstract:
Borrowing from the literature on religion and deviance, the concept of moral communities is applied to religious and secular postsecondary education to explain institutional influences on student religious participation. Results from nationally representative panel data indicate that students attending Catholic and mainline Protestant affiliated institutions decline in religious participation at a faster rate than students attending evangelical institutions or students attending nonreligious public colleges and universities. This finding is consistent with Catholic and mainline Protestant institutions less successfully providing a shared moral order that legitimates religious language, motive, and behavior when compared to conservative Protestant colleges. At the same time, the religious and ethnic pluralism that activates minority religious identity at nonreligious public institutions is also less likely to be present on Catholic and mainline Protestant college campuses. Additional results indicate that evangelical students' religious participation declines while attending Catholic colleges and universities, while Catholic students increase their participation while attending evangelical institutions. The religious composition of students may act to alter friendship networks, and thus participation rates, on these campuses, although further research is necessary to validate the proposed institutional mechanisms.
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Religiousness and Blood Donation: Findings from a National Survey
Frank Gillum & Kevin Masters
Journal of Health Psychology, March 2010, Pages 163-172
Abstract:
Religions instruct individuals to engage in prosocial behaviors. Previous studies are lacking on a positive relation between religiousness and blood donation. We tested this hypothesis using a national survey of 7611 women and 4282 men aged 18-44 years. In women, positive associations of childhood religious affiliation, current affiliation and attendance with blood donation were seen on bivariate analysis but were no longer significant when socio-demographic variables were controlled for. Religiousness was not associated with history of blood donation in men, with the exception of higher donation rates in Catholic men aged 35-44.
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Religious Authority and the Blogosphere
Heidi Campbell
Journal of Computer-Mediated Communication, January 2010, Pages 251-276
Abstract:
It is often argued that the internet poses a threat to traditional forms of authority. Within studies of religion online claims have also been made that the internet is affecting religious authority online, but little substantive work has backed up these claims. This paper argues for an approach to authority within online studies which looks separately at authority: roles, structures, beliefs/ideologies and texts. This approach is applied to a thematic analysis of 100 religious blogs and demonstrates that religious bloggers use their blogs to frame authority in ways that may more often affirm than challenge traditional sources of authority.
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Religious Conversion in 40 Countries
Robert Barro, Jason Hwang & Rachel McCleary
Journal for the Scientific Study of Religion, March 2010, Pages 15-36
Abstract:
Using data from the International Social Survey Program and the World Values Survey about current and former religious adherence, we calculate country-level religious-conversion rates for 40 countries. Drawing upon a theoretical model based on rational individual choice, we posit that the frequency of religious conversion depends on the cost of switching and the cost of having the "wrong" religion. Findings accord with several hypotheses: religious-conversion rates are positively related to religious pluralism, gauged by adherence shares; negatively related to government restrictions on religious conversion; positively related to levels of education; and negatively related to a history of Communism. Conversion rates are not related to per capita GDP, the presence of state religion, and the extent of religiosity. Effects from the types of religious adherence are minor, except for the negative effect of Muslim adherence.