Mapping Chinese Folk Religion in Mainland China and Taiwan

The revival of folk (popular) religion in China in the last three decades has been noted in many publications and documented in ethnographic studies. However, until now there has been no quantitative study that provides an overall picture of Chinese folk‐religion practices. This article is a first attempt to draw the contours of Chinese folk religion based on three recent surveys conducted in mainland China and Taiwan. Three types of folk religion are conceptualized: communal, sectarian, and individual. Different types of folk religion may have different social functions and divergent trajectories of change in the modernization process. At present, in spite of the dramatic social, political, and cultural changes in modern times, the adherents of folk religion still substantially outnumber the believers of institutional religions in Chinese societies.     

Religious Heterogamy and Religiosity: A Comparison of Interchurch and Same-Church Individuals

Based on a national sample of Christian couples, interchurch respondents reported lower levels of religiosity than same-church respondents on a number of religious variables. Respondents in same-church marriages were similar in religiosity regardless of whether the relationship was initially interchurch or same-church. The study did not find evidence that interchurch respondents were more likely than same-church individuals to drift away from church practice. Strength of denominational identity at engagement was the strongest predictor of religious behavior among interchurch respondents, while church attendance at engagement was the strongest predictor among same-church respondents. Interchurch respondents and their spouses were less likely to emphasize religion in raising children than same-church respondents, and were more likely to differ as a couple on their emphasis on religion in raising children. Interchurch parents predominantly raise their children exclusively in one parent's church, although 12 percent reported raising their children in both churches.     

Economy of Shadows: The Effects of Restrictive Regulation on Religiosity in China

Religion is permitted in China, but its practice is tightly regulated by the state. This paper uses individual-level longitudinal data to investigate the association between religious regulation and religious outcomes in China. Measures of regulation are constructed from instances of state action against Christians as well as Christian perceptions of unfair treatment by the government. In summary, as regulation increases, an individual is less likely to identify with a religion and less likely to say that religion is important. For those individuals without religious identification in either wave, regulation is negatively associated with religious importance. Yet, for those individuals with identification in one or two waves, regulation is either unassociated or even positively associated with importance. These findings contribute to research on regulation of religion and religion in China. More broadly, they demonstrate the state can wield considerable power over people's private lives but also that this power has limits.     

《家谱宝卷》表征

《家谱宝卷》是中国民间秘密宗教经卷中的稀世珍本,被中外学者所看重。本文对该部宝卷的不同版本、所属教派、问世年代以及形式与内容,作了较为全面系统的考证与论述,并揭示了该部宝卷在中国民间秘密宗教发展史中继往开来的历史地位,和对封建社会下层民众信仰世界与世俗斗争的深远影响。     

PERSPECTIVES: The Decline of Organized Religion in Western Civilization

Polls of representative samples show that organized religion has declined greatly in many Western nations. The fall has been less severe in North America than in most Western European countries but proceeds nonetheless. Surveys of middle-aged Manitoba parents indicate apostasy grew more over time than any other religious category-many times more than fundamentalist religions increased, for example. Such parents endorsed many different explanations of their loss of faith but most commonly said it happened because they observed hypocrisy in members of their religion. Various examples were cited. Most of those who abandoned their religion have lived nearly all of their adult lives outside their faith and doubt they will ever return. As their children have largely been raised without religious training, the decline of organized religion seems likely to continue.     

Exceptionalism or Chinamerica: Measuring Religious Change in the Globalizing World Today

Religion is changing fast in this era of globalization. Major global trends include the growth of Muslims, the shrinking percentage of unaffiliated, and the rapid rise of Christianity in global China. By 2030, China is likely to become the largest Christian country in the world while retaining large numbers of Buddhists, Muslims, and folk religious believers. To capture religious changes more accurately, social scientists of religion must sharpen their measurement tools regarding religiosity; pay more attention to the reality of nonalignment among religious identity, belief, and practice; and acknowledge the reality of nonexclusive/multiple religious beliefs, practices, and identities. Scholars must also take responsibility for developing a clear and nuanced definition of religion, abandon exceptionalist thinking, and seek to discover common patterns of religious change across societies. Conceptual and measurement tools at the disposal of social scientists of religion should enable us to perceive and understand the converging changes of religion in China, the United States, and other societies, without ignoring their historical differences and contemporary particularities.     

None Too Simple: Examining Issues of Religious Nonbelief and Nonbelonging in the United States

Prior research on those who are “not religious” in the traditional, organizational sense has focused on a broad category of people in the United States who do not identify with an established religious tradition. We distinguish three categories of people who are religiously nonbelieving or nonbelonging: atheists, agnostics, and unchurched believers. Examining issues of religious belief and identity, we compare private spiritual life, attitudes on political issues, and stance toward religion in the public sphere for these three categories of nonreligious respondents. Atheists are the most uniformly antireligious. Agnostics, by comparison, are less opposed to religion overall, while unchurched believers display higher levels of personal religiosity and spirituality than atheists or agnostics. While atheists, agnostics, and unchurched believers are similar in their political identification and attitudes related to religiously infused political topics, unchurched believers are as strongly opposed to religion in the public sphere as atheists.     

Religious affiliation and social commitment as determinants of moral attitudes in the prevention of AIDS or the fight against poverty.

The present study is an analysis of the effect of religious affiliation and social commitment on moral attitudes in the fight against acquired immunodeficiency syndrome (AIDS) or the fight against poverty. French citizens (N = 284) who either belonged to the Roman Catholic church or were without religious affiliation, who were committed to the prevention of AIDS or to the fight against poverty, completed a 9-item scale drawn from R. C. Katz, J. Santman, and P. Lonero's (1994) Morally Debatable Behaviors Scale-Revised. Results indicated that the responses were significantly affected by the religious affiliation and beliefs of respondents: Roman Catholics expressed less moral tolerance than nonreligious respondents. An interaction between commitment and religious belief showed that Roman Catholics committed to the fight against AIDS were less tolerant of illegal conduct than those committed to the fight against poverty, whereas no difference appeared between nonreligious respondents. No gender effect appeared.     

Music and social identity: Stylistic identification as a response to musical style

One function of music is considered to be defining social identity for oneself and for others. This aspect of musical styles was investigated in the light of Social Identity Theory by examining how a college student population described fans of different musical styles. Respondents were questioned about their perception of listeners of six musical styles, two of which were indigenous to Turkey. Three basic dimensions that described the listeners of these styles emerged as the result of factor and scale reliability analyses. These dimensions were labelled the sophisticated, the sprightly, and the loser. Respondents associated these features with fans of different styles to different extents. The sprightly dimension characterized listeners of pop, rock, and rap best. The sophisticated dimension was most closely associated with listeners of classical and Turkish folk music. Listening to Arabesk, which is a style that is specific to Turkey, was most closely associated with the loser dimension. Consistent with the predictions of Social Identity Theory, evaluations by a person were affected by the attitude of that person towards a style in the cases of rock and Turkish folk music. Especially on the sophisticated dimension, respondents who liked rock or Turkish folk music rated the listeners of these styles closer to the ideal than respondents who disliked them. However, the self‐evaluations of these groups were similar. Furthermore, respondents typically described themselves as being closer to the ideal value on the three dimensions than the listeners of musical styles they liked. These results provide considerable support for the idea that liking a musical style shows characteristics of group membership according to Social Identity Theory.     

A NEW LOOK AT THE SCIENCE‐AND‐RELIGION DIALOGUE

Abstract. Cognitive science is beginning to make a contribution to the science‐and‐religion dialogue by its claims about the nature of both scientific and religious knowledge and the practices such knowledge informs. Of particular importance is the distinction between folk knowledge and abstract theoretical knowledge leading to a distinction between folk science and folk religion on the one hand and the reflective, theoretical, abstract form of thought that characterizes both advanced scientific thought and sophisticated theological reasoning on the other. Both folk science and folk religion emerge from commonsense reasoning about the world, a form of reasoning bequeathed to us by the processes of natural selection. Suggestions are made about what scientists and theologians can do if they accept these claims.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

The social location of those holding antihomosexual attitudes

Using data from a 1985 national sample of over 2300 adults, an index of attitudes toward homosexuality was created from 13 different questions. Respondents were more likely to hold antihomosexual attitudes if they were politically conservative, religious, older, less educated, male, married or widowed, or from the South. The effects of religiosity were less pronounced among black respondents. In addition, middle-aged respondents were more liberal than younger or older respondents if they were college educated or black.     

Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

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.     

Religious Traditions in Local Communities of China

All religions in China are closely linked to the traditional religion based on the patriarchal clan system. This bedrock faith of the Chinese, as it interacts with native religions and foreign religions, has fundamentally influenced the religious psychology of all Chinese people. Following a brief introduction to China’s religions, this article discusses folk religions as the main expression of traditional patriarchal religion, as well as their function and impact in contemporary society. The article then outlines relations between the multiple religions and cultures of ethnic groups in pluralist China to help the reader better understand the interaction between religious and cultural traditions of the Chinese people.     

Implicit Religion: A Contemporary Theory for the Relationships between Religion,State, and Society

This article demonstrates that the term ‘implicit religion’ provides an effective way to explore some of the philosophies and ideologies common to church, state, and society and to explain the mutual influence of traditional religion, civil religion, and folk religion in the creation of a national identity. Examples of church–state interactions from three continents are provided and variations in the definition of a national church are discussed. The effect of these variations on cross-cultural studies in religion, state, and society are assessed. The article concludes by examining the potential of the construct of implicit religion for bridging the different historical and cultural understandings of religion.     

Chinese Folk Christianity and Its Possibly Missional Nature

During the last four decades, Christianity in China has grown quickly. There are about 50 million Protestant Christians in today's China. The majority of them, however, are in rural areas. This rural Christianity, or folk Christianity, is influenced by Chinese folk religion. This article explores the features and the missional nature of Chinese folk Christianity. It exposes several main features of folk Christianity, including its charismatic orientation, pragmatic concern, moral emphasis, and superstitious factors. Its main argument is that Chinese folk Christianity is missional in a situation where the absolute majority of the population is non‐Christian. Through describing and analyzing Chinese folk Christianity as biblical, historical, contextual, eschatological, and practicable, which are fundamental affirmations about the missional church, this article reaches the following conclusion: Although it is somewhat syncretic, Chinese folk Christianity, as God's people called in a particular context, has its missional nature. It is a contextualized form of Christianity. Given the particular Chinese context in participating in God's mission, it might be inevitable for Chinese folk Christianity to be syncretic to some degree. In the contexualization of Christianity, however, Chinese folk Christianity has raised some theological questions: How deeply and thoroughly contextualized can folk Christianity become? Are there limits to its contextualization? If yes, what are the limits?     

COGNITIVE SCIENCE OF RELIGION AND FOLK THEISTIC BELIEF

Cognitive scientists of religion promise to lay bare the cognitive mechanisms that generate religious beliefs in human beings. Defenders of the debunking argument believe that the cognitive mechanisms studied in this field pose a threat to folk theism. A number of influential responses to the debunking argument rely on making two sets of distinctions: (1) proximate/ultimate explanations and (2) specific/general religious beliefs. I argue, however, that such responses have drawbacks and do not make room for folk theism. I suggest that a detour through the literature in the philosophy of mind regarding the problem of mental causation regarding nonreductive physicalism can provide a way for preserving folk theism without doing violence to the way cognitive science of religion is being practiced today. More specifically, I believe there is a way of responding to the debunking argument that does not require a rejection of the causal premise.     

Relationship between church attendance and mental health among Mormons and non-Mormons in Utah

A prevention model was applied to assess the protective effect of religion and church attendance against mental illness among respondents to the 1996 Utah Health Status Survey. Compared to Mormons that attend church weekly (active), less active Mormons, less active non-Mormons, and those with no religious preference, because of emotional problems, are at increased risk of accomplishing less than desired (model 1); having trouble doing work or other activities as carefully as desired (model 2); and seeking professional help (model 3). After adjusting for alcohol and tobacco use, education, income, physical activity, general health status, employment, body mass index, gender and age, only less active Mormons and those with no religious preference remained at significantly increased risk in model 3. Self-reported health status was the strongest predictor of mental health in each model. Active Mormons reported having the best health status and, consequently, the lowest levels of mental illness.     

Systematic Review of the Effects of Religion-Accommodative Psychotherapy for Depression and Anxiety

Integrating religion into psychotherapy may improve treatment for depression and anxiety. This review systematically examines clinical trials of religion-accommodative psychotherapy for depression or anxiety. Results indicate that integrating religion into psychotherapy does not lead to significantly more improvements in depression or anxiety than equivalent therapy without religious components. However, when compared with less stringent control groups, such as supportive psychotherapy, religion-accommodative therapy may be more effective, at least immediately post-treatment. Results from the 11 studies reviewed indicate that psychotherapy integrating religion is at least as effective for treating depression and anxiety as other forms of psychotherapy. Conclusions were limited by lack of power, comparable control groups, focus on anxiety, and treatment manuals.