Investigating the Sect-Church-Sect Cycle: Cohort-Specific Attendance Differences Across African-American Denominations

Varying religious commitment across generations plays a key role in explaining transitions from sect to church, and the formation of sectarian movements. Within a sect, elite members of younger generations are seen to spur internal secularization that transforms otherworldly sects into world-affirming churches. In this paper I examine how cohort differences in religious commitment across denominations evidence the sect-church transformation process, and point to sources of sect formation among African-Americans. Using data from the 1972–1998 General Social Surveys, I analyze denomination-specific cohort differences in religious participation among African-Americans. Cohort-specific shifts in religious participation across denominations demonstrate the secularization of African-American mainline Methodist and Baptist groups, the continued vitality of sectarian denominations, and the nascent ascendance of "nondenominational" churches on the fringes of the religious marketplace.     

Growing Suburbs,Relocating Churches: The Suburbanization of Protestant Churches in the Chicago Region, 1925–1990

This study examines the locations of Protestant churches in the Chicago region between 1925 and 1990 based on data from the Church Federation of Greater Chicago. The analysis adds two insights to existing explanations of white flight and the corresponding suburbanization of churches: suburbanization patterns were not the same across Protestant groups and churches moving to the suburbs were adding to churches already present in those communities. As the percentage of suburban Protestant churches in the Chicago region started increasing after 1925, the new suburban locations were influenced by settlement patterns in the Chicago region—first along railroad lines and then in between with new sites easier to access by automobile—in addition to racial changes in Chicago neighborhoods and the ethnic composition of denominations. Suggestions for further research include examining the suburbanization of religious groups in more metropolitan regions (particularly beyond the North), comparing the discussions about moving to the suburbs across denominations and congregations, and considering how religious congregations have helped shape suburban communities.     

Respect,Challenges, and Stress among Protestant Pastors Closing a Church: Structural and Identity Theory Perspectives

The number of American churches has been declining at a rate of about 1 to 2% per year, but this statistic hides the reality that in liberal, moderate denominations the number of churches that close is nearly three or four times the number that open. Despite this trend of decline, no one has studied how closing churches affects the pastor. What challenges does the pastor face when closing a church, and how do these challenges affect the pastor’s level of stress and well-being? The study draws on structural and identity theories to further our understanding of pastoral identity threats and ways that congregational and denominational support may ease a pastor’s burden. This research used a mail survey to explore the experiences of pastors who have experienced the closing of a church in any of five Protestant denominations (Episcopal, Lutheran, Methodist, Presbyterian, and United Church of Christ). The research adds to our understanding of the context of ministry by highlighting not only the effects of clergy age and experience but also the congregational context and middle administrative body (judicatory) respect and support in the challenge and in the affirmation of pastoral identity through the process of closure and church death.     

Theology Matters: Comparing the Traits of Growing and Declining Mainline Protestant Church Attendees and Clergy

Using surveys, this study gathered and examined demographic and religious characteristics of attendees and clergy of a group of growing mainline Protestant churches in Canada and compared them to those from declining mainline Protestant churches from the same geographical region and group of denominations. In total, 2255 attendees from 22 churches (13 declining and 9 growing) participated along with their church’s clergy (N = 29). Several notable differences between the characteristics of growing and declining churches were identified. When other factors were controlled for in multivariate analysis, the theological conservatism of both attendees and clergy emerged as important factors in predicting church growth.     

Variations in Strictness and Religious Commitment Within and Among Five Denominations

Iannaccone (1994) claims that members of churches with strict rules (e.g., no smoking or drinking) have higher average commitment because strict rules discourage involvement by less committed potential members. Most previous studies of Iannaccone's assertions have studied congregations within a single denomination, and these studies have found little support for his claims. However, Iannaccone (1996) has responded that strictness is primarily a characteristic of denominations that varies little within a single denomination. If true, multidenominational studies are needed to detect the potential effects of strictness. Using data from a five-denomination, 625-congregation study, we find that within each denomination, strictness is not significantly related to measures of commitment. However, we also find, as Iannaccone claims, that most of the variation in strictness occurs between, rather than within, denominations. Thus, when we examine data from all five denominations, we find that strictness is strongly correlated with several important measures of member commitment levels.     

The Politics of the Willow Creek Association Pastors

The Willow Creek Association (WCA), a loose association of some 8,000 churches with a common interest in evangelizing using the "seeker" model pioneered by the Willow Creek Community Church, is a good example of a postmodern religious association. A survey of clergy whose churches belong to WCA reveals the membership of the WCA to be diverse, with a large membership from mainline and evangelical denominations. However, the clergy are orthodox in theology, conservative in social theology and on political issues, and generally Republican in partisanship. These pastors are also very active in politics and their churches are deeply involved in the provision of social services. Differences among WCA pastors, especially between the mainline and evangelical Protestants, suggest that the WCA will not evolve into a denomination in the near future. However, the communalities among these clergy reveal the potential of postmodern associations to serve as a forum for cross-denominational coalition building on key issues.     

Rejection of Darwinian Evolution Among Churchgoers in England: The Effects of Psychological Type

Rejection of Darwinian evolution (implying rejection of the common origin of all species, including humans) was assessed among 1,100 churchgoers from a range of Christian denominations in England. The main predictors of rejecting evolution were denominational affiliation and attendance. Individuals from Pentecostal or evangelical denominations were twice as likely to reject evolution compared with those from Anglican or Methodist churches. In all denominations, higher attendance was associated with greater rejection of evolution. Education in general, and theological education in particular, had some effect on reducing rejection, but this was not dependent on having specifically scientific or biological educational qualifications. Psychological type preferences for sensing over intuition and for thinking over feeling also predicted greater rejection, after allowing for the association of type preferences and general religiosity. Reasons for the association between psychological type and rejection of evolution are discussed in the light of the known characteristics of different function preferences.     

Interchurch Couples: The Issue of Acceptance

Although the literature suggests that couples who belong to two different churches or denominations (interchurch marriages) may face lack of acceptance, there is practically no research on this issue. Based on a recent qualitative study, this article explores the ways in which interchurch couples struggle to gain acceptance. Also discussed are the attitudes or factors that relate to level of acceptance, as well as the strategies that interchurch couples utilize to deal with lack of acceptance.     

Italian Protestants: Religion, Ethnicity, and Assimilation

Early in the twentieth century, Italian Protestants in the United States comprised a religious minority in the Italian Catholic community and an ethnic minority in the American one. Because the assimilation of Protestants from heavily Catholic countries is little studied, I examine the life cycle of three Italian Protestant churches in three denominations in Rochester, New York in order to explain why they disappeared earlier than did their Catholic counterparts. When the second generation Italian Protestants attained adolescence, religious identity with American Protestants overrode ethnic identity, accelerating their assimilation. The Italian Protestant churches had become middle-class American organizations save for the use of Italian, a fatal contradiction. By 1960,all three churches had died, but all of the ethnic Catholic and national Orthodox parishes had survived.     

Latvian Baptist Traditions in Transition

I intend not so much to write about Latvian Baptist traditions in the past as to reflect on the challenges Baptists in Latvia face as part of a society which is in the process of being integrated into Western Europe. It is important to try to avoid stereotypes: as others have pointed out the declaration that 'such and such is the Baptist tradition' may mean only that 'we have done it thus ever since I can remember' or 'this is how it was done in the Baptist circles where I used to live'. Although by no means the largest denomination in Latvia, the Baptist Church occupies a distinct place in society. Statistics show that it is growing: in 1985 there were 60 congregations with 4,852 members; in 1998 the Baptist Union included 76 churches with 6,180 members. In 1998 membership grew in 33 congregations. The Baptists are now considered to be a 'traditional religion' and together with representatives from the Catholic, Lutheran, Orthodox, Old Believer and Jewish religious associations they are members of the Consultative Council for Religious Affairs of the Ministry of Justice. With other denominations, in 1988 the Baptists signed an agreement with the state on military chaplaincy, and they are one of the denominations which have a legal right to teach in state schools on religion (the Baptists and Lutherans have worked out a joint curriculum for these classes).     

Black Church Sponsorship of Economic Programs: A Test of Survival and Liberation Strategies

The Black Church has a long history of sponsoring programs in response to economic challenges in the African American community. Yet current double digit poverty and unemployment rates among African Americans suggest the need to examine their current efforts to combat economic problems. This study, informed by the “survival versus liberation” thesis, examines sponsorship of cash programs, employment programs, and credit unions for a national sample of 1,863 Black churches across seven denominations. Results show the tendency for Black churches to sponsor economic programs to meet more short-term needs rather than address systemic issues. Moreover, findings from logistic regression modeling suggest limited denominational effects, but a positive relationship between churches that espouse a more liberative stance and economic program sponsorship—particularly programs associated with more long-term benefits. Furthermore, Black churches that offer more educational and contemplative religious programs and that have the requisite human resources and organizational structure appear best positioned to offer these economic programs. Results provide important insights into the Black Church economic ethic.     

Unity for the sake of missions

Pentecostal-Charismatic Christians form a block of over 600 million people inside Christianity. This article assesses the theological and missiological reasons behind the development of Pentecostal-Charismatic Christians since the beginning of the 20th century. Pentecostals have been hesitant in developing contacts with the World Council of Churches (WCC) and conciliar churches, fearing to be connected to a collaboration that is more human-oriented than spirit-oriented. Slowly, however, the openness toward visible, concrete cooperation on a larger basis has developed in mutual dialogue with others, such as the Global Christian Forum, which represents the Roman Catholic Church, the WCC, the World Evangelical Alliance, and the Pentecostal World Fellowship. Pentecostals today are involved in many kinds of collaboration between the different denominations among themselves but also with other evangelical and even conciliar churches when possible, to fulfil the Great Commission of Jesus Christ.     

W(h)ither the Mainline? Trends and Prospects

Total membership in mainline Protestant denominations has been declining for half a century. Sharp decreases in the late 1960s and early 1970s were followed by more modest losses for the next 25 years, with sharper declines returning at the beginning of the twenty-first century. Analysis of denominational data on the components of change reveals two major factors linked to the most recent drop: departures of schismatic congregations in five denominations that have liberalized gay- and lesbian-related policies, and fewer individuals joining mainline denominations. Furthermore, child baptism rates are dropping and, in at least one denomination, the ratio of child professions of faith to child baptisms a decade earlier has fallen faster than membership over the past 13 years. These findings are largely consistent with previous research using national survey data that shows low fertility in the mainline, a drop in transfers into the mainline from more conservative churches, and general increases in the percent of the U.S. population with no religious affiliation. Together, the evidence strongly suggests continued mainline membership losses for the indeterminate future.     

The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th–Century Brazilian Religious Market

The modern period of Protestant missions parallels 19th–century Western capitalist expansion, which aided northern hemisphere churches in extending their mission work to the south. In some regions, those missions followed a sponsored model, where the church was part of the larger transplanted colonial social order. In others, missions operated in an open religious market, where churches vied for their share of converts. This article compares the work of two American Protestant denominations in an open religious market (19th–century Brazil), looking for the conditions that facilitated or hindered their propagation. It finds that differences in faith and timing of arrival help explain degree of success in the host society.     

Generating Trust in Congregations: Engagement,Exchange, and Social Networks

The relationship between religion and trust is complex and there is little consensus on why, in general, religious people appear to be more trusting than their unaffiliated peers. Most research on religion and trust focuses on differences between traditions and denominations, which offers rather limited insight into the genesis of trust for religious persons. In this study, we draw on recent theoretical developments in social psychology to explore how specific patterns of social interactions within congregations enhance within‐congregation trust among members to the benefit of both churches and individuals. Using survey data from the Portraits of American Life Study, we find that the positive relationship between religiosity and trust is driven less by religious beliefs or practices and more by particular characteristics of micro‐level processes that occur in churches (e.g., closeness of relationships to religious leaders, density of congregational ties, and both giving and receiving aid from other congregation members). In light of research on social learning and trust, we also discuss the potential benefits of this particularized trust for individuals’ levels of generalized trust.     

The Impact of International Migration on Home Churches: The Mar Thoma Syrian Christian Church in India

Based on qualitative, multisited research, this article examines the impacts of short‐ and long‐term international migration to the Middle East and the West on the Mar Thoma Syrian Christian demonination of Kerala. Migrants and their foreign‐born children have new demands and expectations, and significant financial contributions have led to adjustments in the orientation and functioning of the denomination and its clergy. Large‐scale emigration has also had indirect effects. International networks and the economic affluence of the population, along with a rise in social problems caused by migration and consumerism, have led to the rise of evangelical and charismatic transdenominational churches in Kerala that challenge the functioning of established Christian denominations such as the Mar Thoma. Church leaders have been trying to bring about changes to address these developments, but are constrained by the tradition, structure, and the mission of the churches. I draw on theories of organizational religious change and theories of transnationalism to explain the process of social change in Kerala, also addressing some limitations of these theories.     

Mosques,Churches, and Civic Skill Opportunities in Indonesia

This article examines the role of houses of worship as institutions where individuals acquire civic skills that can be deployed for political participation in the world's largest Muslim‐majority democracy: Indonesia. Drawing on participant observation and interviews in Muslim, Protestant, and Catholic religious communities in Yogyakarta, Indonesia, this article investigates three questions: (1) What opportunities exist for individuals worshipping in Indonesian churches and mosques to develop and practice civic skills as part of their religious engagement? (2) Does civic skill opportunity vary across religious denominations? and (3) What factors might explain variation across different religious settings? The study shows that mosques offer fewer prospects for their worshippers to develop civic skills than do churches. These denominational differences can be explained by a house of worship's management practices, which are shaped by its degree of autonomy, style of worship, and the relative size of the religious denomination.     

Inter‐religious Dialogue in EG,TTL, and CTC

This article explores how the theme of inter‐religious dialogue is addressed in Evangelii Gaudium, in comparison with Together towards life and also The Cape Town Commitment. Its thesis is that these mission documents of the three main global Christian denominations, drafted within three years of each other, address almost similar contextual concerns in the contemporary era. In particular, the reality and challenge of religious and cultural pluralism leave the churches with little choice but to attend to them, especially given that Christianity has become a post‐Western religion while at the same time the West is also becoming post‐Christian.     

Resistance to Women in Ministry and the Psychodynamics of Sadness

The relationship between losses within mainline Protestant churches and the resistance to women in ministry is explored. Loss in congregations and denominations awakens an unconscious desire for a “dominant other” that will save the church from real or perceived loss or even the threat of death. Women are not seen as “dominant” and are thus overlooked when leadership for restoration is sought. Loss may also awaken unconscious resentment and hatred against women. Women are associated with the “wombishness” of Jesus, a trait historically rejected, but one that could not be destroyed even as it remained life-giving and nurturing.     

The Catholic Church and Croatia's Two Transitions1

Abstract

In this article we examine the religious situation in postsoviet Estonia. Traditionally a Christian country, Estonia today is strongly influenced by its Soviet past. Only one third of the population belongs to a particular religion, while nearly half the population say that religion plays no role in their lives. The state's attitude towards the various religions is remarkably positive and the legislation concerning religious organisations is very liberal. Most believers in Estonia belong to Lutheran and Orthodox churches. The biggest non-Christian religion is Estonian Native Religion, and there are also Buddhist, Jewish and Muslim communities. In the late 1990s several problems arose concerning legislation and religious studies at schools. Discussion of these topics found the Christian denominations on one side and non-Christian religions on the other. Although the question whether Religious Studies should be a compulsory subject in schools is still fervently disputed, this now happens in the secular media, while discussion has more or less ceased amongst the various religions. The dialogue between Christian and non-Christian religions is nearly non-existent and there seems to be no will to intensify interrelations. If problems emerge, the representatives of the various religions turn to the state rather than discuss them among themselves.