Review of Religious Research

This study examines the socio-demographic correlates of religious participation using data from the African American sub-sample of the National Survey of American Life (NSAL, 2001–2003). Twelve indicators of organizational religiosity, non-organizational religiosity, subjective religiosity, religious non-involvement and religious identity are examined. Both standard (e.g., age, gender) and novel (e.g., incarceration history, military service, welfare history, co-habitation, remarriage) demographic variables are utilized. Female gender, older age, being in a first marriage and Southern residency are consistently associated with higher religious involvement. Three significant differences between urban Southerners and rural Southerners indicate that rural Southerners were more likely to be official members of their church, read religious materials more frequently, and felt that religion was more important in their home during childhood than their urban Southern counterparts. Persons in cohabiting relationships and those who have been incarcerated report lower levels of organizational religious participation and feel less close to religious people (but are similar to their counterparts for non-organizational and subjective religiosity). Persons with previous military service read religious materials, pray, and request prayer from others less frequently (but are similar to their counterparts for organizational and subjective religiosity). Findings suggest that for stigmatized life circumstances (incarceration and cohabitation), social processes within religious institutions may inhibit organizational religious participation. This study contributes to the broader literature by focusing on subgroup differences in diverse forms of religious involvement within a large and nationally representative sample of African Americans and provides a more nuanced portrait of African American religious participation.

This research note analyzes expressions of uncertainty in clergy's perspectives on homosexuality. We conducted interviews with forty Christian clergy who lead congregations in the vicinity of one large southeastern US city. Seven in ten clergy interviewed expressed uncertainty in their personal opinions about homosexuality, uncertainty about how they should act pursuant to the issue, or both. We describe clergy's experiences with these uncertainties and analyze the patterns in which it appears in their opinions and actions regarding homosexuality. The nuance evident in these patterns illustrates how a range of superseding factors influence clergy's opinions about homosexuality and the extent to which they feel constrained in taking action with regard to the issue. We argue for the conceptual value of a framework that provides space for analysis of uncertainty in public opinion about contentious social issues such as homosexuality.

The causes of religious violence have attracted numerous explanations in the years since the 9/11 attacks on the Pentagon and the World Trade Towers. However, most forms of religious extremism do not result in violence (e.g., the Amish, Hasidim, Jains) and religious groups have not cornered the market on egregious violence. Nevertheless, religious violence does occur, and this paper examines the interplay of social networks and religious violence. It builds on Cass Sunstein's “law of group polarization,” which predicts that when like-minded people deliberate as an organized group, the general opinion shifts toward extreme versions of their common belief. It argues that internally dense religious groups that maintain few ties to the wider society are more likely to embrace extreme views and behavior than are those that are not as dense and/or remain tied to the wider society. The argument is then tested using social network analysis methodologies to examine the evolution of the Hamburg Cell, which played a critical role in the 9/11 terrorist attacks. It concludes with a series of policy recommendations that can limit but not eliminate religious extremism and violent behavior in the future.

This study used latent class analysis (LCA) to empirically derive profiles of religious involvement among a sample of 808 young adults and describe ethnic and gender differences within such religious involvement patterns. Items on the Duke Religion Index (DRI) were included as part of a larger longitudinal survey of emotional, physical, and behavioral health. The scale measured the organizational, nonorganizational, and intrinsic dimensions of religiosity (Koenig et al. in Handbook of religion and health, Oxford University Press, Oxford, 2001 ) in a sample of young adults at two waves of the study—age 27 and age 30. At age 27, five religious profiles were distinguishable in the sample while at age 30 six profiles emerged. Ethnic differences were found for each of the religious profiles where religious involvement manifested in different ways. Religious profiles between ages 27 and 30 changed over time and were affected by gender and ethnicity.

This study uses measures of cognitive and expressive aspects of gender as a social identity from the General Social Survey to examine whether and how they relate to religiosity. I find that religiosity is clearly gendered, but in different ways for women and men. Consistent with the feminine-typing of religion in the Christian-majority context of the United States, gender expression is linked with more religiousness among women but not men. Consistent with religion being a sometimes patriarchal institution, those with more pride in being men are more religious. I conclude that religiosity is gendered, that degendering and secularization processes could go hand-in-hand, and that future research on gender differences in religiosity should further examine variation among women and among men.

In a survey of pastors and members of 16 declining congregations in the US and Canada, respondents most commonly identified competing Sunday activities as the primary reason for the decline in Sunday worship attendance. The repeal of “blue laws” that kept stores closed on Sundays has resulted in many more people working or shopping on Sundays, and children's athletic activities are often scheduled on Sunday mornings at the very time when many churches traditionally have provided religious education. Based on a study of 16 mainline and conservative Protestant congregations in decline, this article considers the effect—both real and perceived—of the secularization of Sunday on congregations with declining worship attendance.

Worldviews play an important part in shaping and driving people's more specific environmental attitudes and behaviors. In a religious context, attention to eco(theo)logical worldviews, defined as foundational beliefs about the relationships between God, the Earth and humanity, helps researchers and environmental practitioners alike to better understand the religious frameworks which may foster or impede environmental action. This study draws on data from the 2011 Australian National Church Life Survey to examine churchgoers’ beliefs about the presence of God in nature and human dominion over the environment. Australian churchgoers strongly affirmed the presence of God in the natural world, but were less affirming of dominion theology. Dominion varied between church traditions, but beliefs about the presence of God did not. The beliefs predicted a range of measures of environmental attitudes and behaviors. The results regarding dominion are consistent with findings from other countries, and the research extends previous limited work on the sanctification of nature to a concept of the presence of God in the natural world.

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life ( n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.

In just one generation the cultural face of Canadian society has been transformed. The relative level of immigration has increased rapidly as has diversity among those immigrants. This article reports on the findings of a national survey that offers a baseline of how and to what extent local Canadian Christian congregations are responding to this cultural diversity. In particular, it explores how churches are integrating immigrants within the life of their local congregations. This article uses a systems change perspective to frame immigrant integration. This perspective emphasizes three requirements for change: vision, structure and processes that promote immigrant integration. Data was collected using an online survey of urban congregations in the nine urban Canadian communities having an immigrant population above the national average (20% foreign-born). Using these data this article explores the full range of immigrant integration efforts from the initial welcome to inclusion into congregational life. It describes the present status of immigrant integration, details reported successes and challenges and notes respondent suggestions for better integration. Results of this survey provide first-time baseline insights into how a range of urban Christian congregations from across Canada are presently responding to the Canadian immigrant reality.