Emotional expressiveness during worship services and life satisfaction: assessing the influence of race and religious affiliation

The purpose of this study is to see if an emotional expressive worship style is associated with life satisfaction. Our study model contains the following core relationships: (1) blacks are more likely than whites to worship in conservative Protestant congregations; (2) members of conservative congregations and blacks will attend church services more often; (3) blacks and conservative Protestants are more likely than either whites or members of other congregations to openly express their emotions during worship services; (4) individuals who express their emotions during church services will be more likely say they worship in a highly cohesive congregation; (5) people who worship in highly cohesive congregations will generalise this sense of connectedness to people outside their place of worship; and (6) those who feel closely connected with all people will experience a greater sense of life satisfaction. Finding from a nationwide survey provide support for each of these relationships.     

The Religious Support Scale: construction,validation, and cross-validation

Cutrona and Russell's social support model was used to develop a religious support measure (C. E. Cutrona & D. W. Russell, 1987), including 3 distinct but related subscales respectively measuring support from God, the congregation, and church leadership. Factor analyses with the main sample's data (249 Protestants) and cross-validation (93 additional Protestants) supported the scales' reliability and validity. All 3 types of religious support were related to lower depression and greater life satisfaction. Moreover, several relationships between the 3 subscales and psychological functioning variables remained significant after controlling for variance because of church attendance and social support. Results suggest that religious attendance does not automatically imply religious support, and that religious support can provide unique resources for religious persons, above and beyond those furnished by social support. Findings are discussed regarding relevance to community psychology.     

Religious involvement and self-forgiveness

The purpose of this study is to examine the interface between involvement in religion and self-forgiveness. The data come from a recent nationwide survey of adults age 18 and older (N?=?1774). A conceptual model was developed that contains the following hypotheses: (1) Evangelicals will attend worship services more frequently than members of other faith traditions; (2) people who go to church services more often will be more likely to get spiritual support from fellow church members; (3) individuals who receive more spiritual support from religious others will be more likely to believe that they have been forgiven by God; (4) people who believe that they have been forgiven by God will have a greater sense of self-worth; and (5) individuals who have a stronger sense of self-worth will be more likely to forgive themselves for the things they have done wrong. The data provide support for each hypothesis.     

Alternative Schooling Strategies and the Religious Lives of American Adolescents

I analyze the effects of Catholic schooling, Protestant schooling, and homeschooling on adolescents' religious lives and test three mechanisms through which these schooling strategies might influence religiosity: friendship networks, network closure, and adult mentors. Data from Wave 1 of the National Survey of Youth and Religion suggest that Catholic schoolers attend religious services more frequently and value their faith more highly than public schoolers, but attend religious education classes and youth group less often. Protestant schoolers' involvement in their local congregation is similar to public schoolers', but their faith plays a more salient role in their life and they are more active in private religious activities. Homeschoolers do not differ significantly from public schoolers on any outcome considered. Moreover, friendship networks, network closure, and adult mentors play a very limited role in mediating the relationships between schooling strategies and adolescent religiosity. Interpretations of these findings are presented and discussed.     

Racial Diversity, Religion, and Morality: Examining the Moral Views of Multiracial Church Attendees

Previous research has identified an important link between participation in a racially diverse faith community and more progressive views on racial, political, and social issues, but researchers have yet to examine whether multiracial church attendees differ from racially-homogeneous church attendees in terms of their moral views. This research note utilizes national data (2005 Baylor Religion Survey) to examine the relationship between involvement in a multiracial congregation and views toward activities that are understood to be morally contentious. I estimate logistic regression models to isolate the relationship between multiracial church attendance and support for nine morally contentious activities related to sexuality, families, substance use, and suicide. Analyses reveal that, net of other factors, persons who attend multiracial congregations are more likely to express support for extramarital sex, premarital cohabitation, planned unwed pregnancy, marijuana use, and euthanasia, compared to persons who attend homogeneous congregations where they are the majority race. Multiracial church attendees thus appear to hold more permissive moral views on certain issues relative to attendees of racially homogeneous congregations. Significant interactions are also found between multiracial church attendance, race, and religious tradition. Alternative explanatory accounts (social contact vs. self-selection) are considered.     

An introduction to the phenomenology of religion

This article examines how a secular lesbian, gay, bisexual, transgender, queer (LGBTQ) community choir in New Zealand negotiates a relationship with sacred repertoire, and the church in which the choir is located. A mixed-methods study included semi-structured interviews with 26 current and past members, musical directors and a church representative. Themes that emerged included tensions between religion and an LGBTQ cultural secularism, intersections of reconciliation and affirmation and the identity constitutive uses of space. Findings suggest that although, as LGBTQ-identified people, secularism is an important identity, sacred music is pleasurable. The choir provides church-like functions, through a sense of community, ritual and an environment for spiritual reflection and the practice of values. The church location offers reconciliation for those with Christian backgrounds. Benefitting each other, the choir gives St. Andrew’s legitimacy in its identity as an LGBTQ-inclusive church, and the church space has a queering effect on the presentation of the choir.     

Parental Religious Socialization Practices,Connectedness With Others,and Depressive Symptoms in Late Life

This purpose of this study is to examine two constructs that have been largely overlooked in the study of religious involvement among older people: parental religious socialization practices and feelings of connectedness with others. The data are from an ongoing nationwide survey of older people. Findings from a latent variable model that was designed to examine the two focal constructs provide support for the following relationships: (a) older people whose parents encouraged them to become more involved in religion are more likely to attend worship services, (b) older people whose parents promoted religious involvement and older individuals who attend church more often are more likely to report that they see a fundamental connection among all human beings, (c) older adults who feel more closely connected to others will be more likely to forgive people for the things they have done, and (d) older people who are more forgiving are likely to experience fewer symptoms of depression over time.     

Parental Religious Socialization Practices, Connectedness With Others, and Depressive Symptoms in Late Life

This purpose of this study is to examine two constructs that have been largely overlooked in the study of religious involvement among older people: parental religious socialization practices and feelings of connectedness with others. The data are from an ongoing nationwide survey of older people. Findings from a latent variable model that was designed to examine the two focal constructs provides support for the following relationships:(1) older people whose parents encouraged them to become more involved in religion are more likely to attend worship services; (2) older people whose parents promoted religious involvement and older individuals who attend church more often are more likely to report that they see a fundamental connection among all human beings; (3) older adults who feel more closely connected to others will be more likely to forgive people for the things they have done; and (4) older people who are more forgiving are likely to experience fewer symptoms of depression over time.     

I have cried to Him a thousand times,but it makes no difference: sexual abuse,faith, and images of God

Experiences of sexual abuse may lead to religious struggles and affect a person's faith. This study focused on how victims of sexual abuse describe their relationships with God and with other parishioners. Our interest was in sexual abuse that had occurred outside the religious congregation, not abuse perpetrated by a minister or any other representative of the church. Interviews conducted with seven women and one man were analysed using inductive thematic analysis. The informants described a wavering relationship with God and with the congregation. They felt that God had betrayed and abandoned them, and they struggled with different aspects of anger. These emotions made the informants feel different from, and sometimes excluded from, the Christian community. Along with these feelings, however, the informants expressed a strong longing for God and a need to feel protected by the congregation. All informants described the effect the abuse had on their faith as essential to their trauma, and as an issue they needed to work through to learn how to live with their experiences.     

Sacred texts

It seems indisputable that the way we define and classify texts influences the way we read texts. My concern is to develop methods for reading and understanding texts that are influenced by distinctions between the secular and the sacred, and then draw out some preliminary implications of these methods and distinctions for relationships between church and state in liberal democracies. Distinctions between sacred and secular texts can be tracked with the conjecture that a full textual reading of a sacred text requires a kind of interior commitment. I develop the conjecture, and then argue that this requirement increases the distance between scepticism and religious belief. The upshot of such distinctions and implications is that we cannot read sacred texts as sacred while maintaining the secular consciousness that defines liberal democracies. Acknowledging these textual differences between religion and politics lays to rest, permanently, the popular creed of exceptionalism, the belief that secular patterns of thought, grounded in compromise and toleration, can scan and comprehend religious beliefs from some impartial perspective.     

The association between religion and self-reported academic honesty among college students

Current research yields inconsistent findings about the association between religious variables and academic cheating among college students. In this study, we investigated possible reasons for this disagreement by examining whether, and to what extent, three particular religious variables: religious identity, affirmation of importance and religious services attendance, are associated with academic honesty among college students. Specifically, we utilised a sample of 2503 American college-aged students from Gallup^® daily tracking survey and used analysis of variance (ANOVA) to address the proposed research question. Research findings indicate that religious service attendance is positively associated with academic honesty among college students. Specifically, students who attend religious services more frequently are less likely to be engaged in academic misconduct than students who attend less frequently. This finding remains consistent when other important factors such as student attitudes toward cheating and gender were included in the analysis.     

You don't have to go to church to be a good Christian: the implicit religion of the cathedral carol service congregation

The notion that you don't have to go to church to be a good Christian is accepted as an indicator of the form of implicit religiosity espoused by those who (in Bailey's analysis) say that they “believe in Christianity.” The present paper builds on the findings of a recently published survey of rural Anglican churchgoers celebrating harvest which suggested that de-institutionalised implicit religion may be superseding commitment to conventional explicit religious attendance. The responses of 1081 people who attended Christmas carol services in two English cathedrals in 2009 and 2010 are analysed. The findings of the previous paper that implicit religiosity is more prevalent among younger people and among those who attend church less frequently are replicated. Evidence is also found that women are more inclined to this view than men and that those who have a loose historical connection through baptism are more likely to endorse it than those with either no historical connections or stronger ones. Suggestions are made for further research.     

Constructing sacred space under the forces of the market: A study of an ‘upper-floor’ Protestant church in Hong Kong

In Hong Kong, over half of the Protestant churches are located in the upper-floor units in commercial and residential buildings. Because of their physical locations, these churches are sometimes dubbed ‘upper-floor churches’. Unlike those that occupy stand-alone religious buildings or dwell in church-run schools and social service centres, these are often invisible in the landscapes of the city. Through analysis of a case study, this paper aims to explore the spatial practices that a Protestant community has adopted in acquiring, representing, and ritualising a business unit in a residential high-rise for building up their church. Our analysis of the case study shows that in a metropolis like contemporary Hong Kong, the construction of sacred space is full of tensions between utilitarian calculations and concerns of human relations and religious values. While the congregation had been very creative in transforming a commercial unit into a religious site, it did not show much awareness of the oppressive powers of the capitalist market and had a strong tendency to represent its spatial practices as commodities for consumption.     

“I Was a Muslim,But Now I Am a Christian”: Preaching,Legitimation, and Identity Management in a Southern Evangelical Church

Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.     

Ministry with the Confused Elderly

Clergy and lay visitors often encounter the confused elderly, yet most seem to find it difficult to understand the relevance of their ministry to such persons. Many confused seniors have been active participants in their church or synagogue and have significant faith experiences. However, once they become confused, they are often seen as disruptive in services of worship and unreachable with the current tools of ministry. Thus, older adults who have Organic Brain Syndrome often become disenfranchised from the active life of their religious congregation. This article will summarize the findings of a study that culminated in the development of a model approach to ministry that combines the concepts of sensory stimulation, reality orientation, and worship to provide a focal point for ministry with the confused elderly. Once learned, this technique can be used successfully by anyone who is comfortable with leading worship. It can be applied in many settings, but is particularly useful in long-term care institutions.     

Exploring identities between the religious and the secular through the attendees of an ostensibly ‘Atheist Church’

The Sunday Assembly has a complex relationship with atheism and religion. It holds events which look and feel like religious worship, but uses this format to create a ‘godless congregation’. Described as an ‘atheist church’ by the media, members prefer to talk about inclusive communities. If the Sunday Assembly simultaneously embraces and rejects both atheism and religion, then how do attendees identify and describe themselves? We add to the growing literature exploring identities between the religious and the secular, presenting a qualitative study based on interviews with Sunday Assembly attendees. We interrogate three concepts: non-religion, the secular sacred and indifferentism to examine how the identity of Sunday Assembly attendees can be better understood. Our findings show that a significant number of attendees publicly identify as indifferent towards religion, while privately maintaining a more strongly non-religious identity, thus suggesting that for Sunday Assembly attendees, inclusivity is imperative.     

Sacralisation – the role of individual actors in legitimising religion

The article makes a contribution to the study of religion by developing the analytical concept of sacralisation as the process whereby individual religious actors and groups construct religious tradition by attributing value to single ideas and practices. The concept of sacralisation helps us understand how religious actors engage with their religious tradition and participate in constructing it by legitimising its single elements. The sacred is thus understood as constructed by religious actors as that which is of value for them and distinctive of their specific tradition. This concept has been developed from a three-year long ethnographic research in a Christian evangelical church and is illustrated through an analysis of the research data.     

Religion and Ethnicity Among New Immigrants: The Impact of Majority/Minority Status in Home and Host Countries

Research shows that religion continues to be an important identity marker for new immigrants in the United States. However, immigrant groups differ in the ways they integrate religious and ethnic identities and the emphasis they place on each. In this paper, we argue that majority or minority status of their religious affiliation in the home and host countries is an important, but overlooked, factor in understanding strategies concerning religious and ethnic identities. By comparing two Chinese congregations, a Chinese Buddhist temple and a Chinese Christian church in Houston, Texas, we analyze what happens when an immigrant group moves from majority status in the home country to minority status in the United States (Chinese Buddhists) and when a minority group (Chinese Christians in China) become part of the Christian majority in the United States. We conclude by arguing the importance of going beyond U.S. borders and taking into account factors in their home countries in attempts to understand patterns of adaptation of the new immigrants.     

Religious practices and networks of belonging in an immigrant congregation: the German-speaking Lutheran congregation in Dublin

This article explores how members of the German-speaking Lutheran church in Dublin develop their networks of belonging by taking part in social practices in their congregation. The article addresses the intersection of religious life, migration experience, and belonging. Based on qualitative fieldwork, we assess how social practices embedded in religious activities and beliefs reshape the sense of belonging among members of this congregation. We study the congregation through a material approach while paying attention to its actual religious and social life. The study observes how participation in the social life of the congregation enables its members to create multiple senses of belonging—ethno-cultural, religious, and social belonging. The social life of the congregation aids the preservation of immigrants’ ethno-cultural particularities, societal adaptation, and sense of belonging to their religious community.     

The Religious, the Paranormal, and Church Attendance: A Response to Orenstein

Orenstein's (2002) JSSR article "Religion and Paranormal Belief" uses Reginald Bibby's 1995 Project Canada data to argue that religious and paranormal belief are positively correlated, but that church attendance and paranormal belief are negatively correlated. In this response, I use the same data to show that while his basic model is true, we also need to consider the interaction between church attendance and religious belief. Religious attendance conditions the effect of religious beliefs on paranormal beliefs in an important fashion. I find that religious and paranormal belief are positively correlated, but only for those who do not attend church regularly.