Attitudes toward religious diversity among American exemplars of Christian virtue

An important concern within contemporary Western societies is how religious adherents view and engage religious diversity. This study attempts to further understandings regarding religious diversity in contemporary society through the accounts of American Christian religious exemplars whose religious identification spans the conservative evangelical, liberal Protestant and Roman Catholic traditions. Ninety‐six in‐depth interviews were conducted with individuals recognized by their congregational leadership as exemplifying Christian virtues and thereby Christian commitment. Weak denominational allegiances, accompanied by salient identification with broad Christian religious traditions were found. Mainline/liberal Christians tended to identify conservative/evangelical Christians as ‘others’, while conservative/evangelical Christians identified Mormons as ‘others.’ Also, a shift in attitudes toward Catholics was found among Protestants, and attitudes toward non‐Christian religions were respectfully civil across a range of theological understanding of these religions. The implications of these findings for religious identity in contemporary society are explored with particular attention to religious diversity.     

Lack of a Secularizing Influence of Education on Religious Activity and Parity Among Mormons

Research conducted in the early 1980s indicated that education does not have a secularizing influence on Mormons. Based on data from two cross–sectional surveys involving Utah residents in 1996 and 2000, we provide an updated assessment of the association between education and religiosity in Mormons and also consider this association in non–Mormons. We also evaluate the association between educational attainment and parity (i.e., number of children born to a woman) according to religious preference and religious activity. Consistent with previous research, we did not find education to have a secularizing influence on Mormons, but rather to have a positive association with religiosity for both Mormon men and women. Little or no association was observed in non–Mormons. Mean parity tended to decrease with higher education for both Mormons and non–Mormons. However, within categories of age and education, mean parity was considerably higher among religiously active Mormon women.     

Catholic Schooling, Protestant Schooling, and Religious Commitment in Young Adulthood

If and how Catholic and Protestant schools influence the religious lives of their students once they have graduated is unclear. Methodological limitations and inconsistencies in previous studies have resulted in confusing and often contradictory findings. Using data from two waves of the National Longitudinal Study of Adolescent Health ( N  = 11,212), I compare the religious lives of young adults who attended Catholic, Protestant, and secular schools as adolescents. The results suggest that Protestant schoolers are far more religious as young adults than those who attended a secular school, a difference that is at least partially explained by the schools' religious environment. But young adults who attended Catholic schools report levels of religiosity that are similar to those educated in a secular school, and are actually lower for some outcomes. Studies of religious schoolers that ignore the religious tradition of the school overlook these differing effects and forfeit statistical explanatory power.     

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity Among Active and Former Mormons

In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons (n?=?194) and former Mormons (n?=?109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM’s improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.     

The Complexity of Quest in Emerging Adults’ Religiosity,Well‐Being,and Identity

The construct of quest as measured by the Quest Scale raises complexities that this study addressed with online surveys measuring religiosity, ego identity, and well‐being of graduates from two Christian colleges. Intrinsic questers (those above the scale midpoint in intrinsic and quest scores but below the extrinsic midpoint) made up over half of those high in intrinsic religiosity and did not differ in Christian orthodoxy, religious identity, religious coping, or well‐being from the pure intrinsics (those high in intrinsic religiosity). Indiscriminately pro‐religious questing individuals (those high in intrinsic and extrinsic religiosity and quest) were less religious and showed poorer coping than intrinsic questers. Quest appears to be a reasonable measure of religious orientation, improving prediction of Christian orthodoxy, religious identity, and religious coping, and was more highly correlated with ego identity exploration than with stress. In association with intrinsic religiosity quest does not appear to indicate weak religiosity or poor well‐being. Instead, intrinsic questers may pursue a distinctive developmental trajectory, a path of existential searching by which emerging adults manage the demands of contemporary culture while maintaining a mature faith.     

Profiles of Anticipated Support: Religion's Place in the Composition of Americans’ Emotional Support Networks

In this article we analyze the role of religion in the composition of Americans’ networks of anticipated emotional support. Drawing on data from the National Survey of Religion and Family Life, which contains information on multiple sources of potential emotional support, we use latent class analysis to uncover four different anticipated support profiles, which are organized along two dimensions of variation: religiosity and breadth. We label these profiles religious, secular, broad, and limited. Our analyses demonstrate associations between these anticipated support profiles and a person's gender, family status, age, race, socioeconomic status, and religious involvement. For instance, we find that Catholics are more likely than non‐Catholics to have secular rather than religious support profiles, and African Americans tend to have profiles that are either religious or limited. Finally, we show that these profiles have implications for well‐being. We contribute to research on religion and emotional support by describing how religious and secular sources combine into overall anticipated support profiles. Our conclusion addresses the implications of these findings for current scholarship on religion and emotional support networks.     

Generations of Catholics in Eastern Africa: A Practice‐Centered Analysis of Religious Change

This article considers how well Martin Riesebrodt's practice‐centered theory of religion addresses religious change among Catholics in eastern Africa. Two arguments are advanced using a generational change scheme. First, Riesebrodt's focus on religious practices assists in understanding many changes that African Catholics and their communities have experienced over time. It acknowledges believers’ perspectives and the impact of missionaries, and it generates comparative insights across different cases. However, Riesebrodt's approach has limitations when developing a comparative perspective on historical transformation in these communities. Therefore, his focus on the objective meaning of interventionist religious practices needs supplementing: (1) capturing religious change within a given religion requires attention both to practices and their subjective appropriation by believers, and (2) in the forging of collective identities, theological reflection by elites helped connect Catholic practices to preexisting worldviews and Catholic practices marked generational change by distinguishing Catholics from other African Christians.     

Are Muslims a Distinctive Minority? An Empirical Analysis of Religiosity,Social Attitudes,and Islam

Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non‐Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons—high religiosity and low SES—apply similarly to Muslims.     

Intrinsic religiosity reduces intergroup hostility under mortality salience

Results of three studies indicate that intrinsic religiosity and mortality salience interact to predict intergroup hostility. Study 1, conducted among 200 American Christians and Jews, reveals that under mortality salience, intrinsic (but not extrinsic or quest) religiosity is related to decreased support for aggressive counterterrorism. Study 2, conducted among 148 Muslims in Iran, demonstrates that intrinsic religiosity predicts decreased out‐group derogation under mortality salience. Study 3, conducted among 131 Polish Christians, shows that under mortality salience, priming of intrinsic religious concepts decreases support for aggressive counterterrorism. Copyright © 2012 John Wiley & Sons, Ltd.     

Volunteering Among Latter‐Day Saints

In this article, we shed light on the volunteering behaviors of Latter‐Day Saints (Mormons). While some information was known about this group and its volunteering practices, detailed and reliable data were not available. This is the first study by a secular research institution to be given permission by the church to collect data within Latter‐Day Saint congregations. We found a high rate of volunteering by almost all members, which was mostly, but not only, for religious purposes. About half the volunteering comes from fulfilling “callings,” while members initiate the other half. We found variations in volunteering based on the studied regions, age, income, education, gender, and generational membership. These findings provide the first reliable and detailed information regarding Latter‐Day Saint volunteering and may serve as a springboard for future research on the pro‐social behaviors of various religious groups.     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.     

Religious Diversity in Mexico: Socioeconomic Attainment and Family Structure

Mexico has experienced dynamic changes in its religious landscape, but relatively little is known about the ways in which the affiliates of the diverse religious groups differ in their socioeconomic and family characteristics. This paper examines religious group differences in key demographic indicators of socioeconomic status and family structure using the 2000 Mexican Census. The changing patterns of religious affiliation in Mexico signal increasing religious, socioeconomic and familial diversity. Non-Christians and Mormons stand out for having higher scores on education and the wealth index relative to other religious groups. Most groups have lower rates of consensual unions and higher rates of marriage than do Catholics. These same groups also tend to have larger families and lower divorce/separation. These trends seem inconsistent with the Catholic teachings about marriage, divorce and contraception. Apparently, new groups are attracting adherents who have family orientations that differ from main-stream Mexican society.     

Religiosity in Emerging Adulthood: Familial Variables and Adjustment

The current study is an examination of the familial variables associated with the expression of intrinsic and extrinsic religiosity and the relationship between religiosity and adjustment in emerging adulthood. Three hundred and five emerging adults completed questionnaires regarding their religiosity, psychological adjustment, and several familial variables. Parental divorce, perceived parental marital satisfaction, and family support were found to relate to religiosity. Additionally, those classified as intrinsically and indiscriminately religious reported higher levels of self-esteem than the extrinsically religious. The current study highlights the importance of examining multiple contextual variables simultaneously in order to assess the true multidimensional aspect of religious expression in emerging adulthood. Portions of this paper were presented at the meeting of the American Psychological Society, Chicago, May 2004.     

Religious Quest Orientation and Anti‐Gay Sentiment: Nuancing the Relationship Between Religiosity and Negative Attitudes Toward Homosexuality Among Young Muslims and Christians in Flanders

Public opinion research has repeatedly shown that religious people generally report more prejudice against homosexuality. However, previous research exploring the general mechanisms that underpin this relationship mostly relied on Christian samples in North America. Studies outside North America are few in number and limited in the forms of religiosity they address. Of all indicators that have been studied so far, a religious quest orientation was found to be the only one negatively related to anti‐gay sentiments. This leaves open the question whether the mechanisms for different forms of religiosity can also be found outside North America. Against that background this research note assesses how religious quest orientation, self‐rated religiosity, religious behavior, and authoritarianism are related to prejudice against homosexuality among Christian and Muslim youth aged 14–23 in Flanders (N = 2,834). This study is the first that investigates the relationship between religious quest orientation and anti‐gay sentiments among Muslims. For both Christians and Muslims, we found that even taking into account a wide range of social background and religious characteristics, having a religious quest orientation is related to less prejudice toward homosexuality.     

Religion,Inclusive Individualism,and Volunteering in Europe

A well supported finding in social science is that religiosity is associated with pro-social behaviours such as volunteering, but the religious decline in Europe characterising the latter part of the twentieth century has not been accompanied by decline in voluntary participation. This period is also associated with a sharp increase in the moral emphasis on individual autonomy and inclusiveness over social norms and traditions. In this analysis of the European Values Study (2008–2010), I examine the relationship between religion and volunteering, taking both individual values and aggregate norms into account. Religious attendance is found to be associated with volunteering at the individual level. However, the average citizen’s likelihood of volunteering is lower in more religious countries. This could be due in part to secular countries’ high levels of inclusive individualism (autonomy values and generalised trust) which are positively associated with volunteering among both religious and non-religious respondents.     

Addressing Criticisms of Global Religion Research: A Consumption‐Based Exploration of Status and Materialism,Sustainability, and Volunteering Behavior

Religion is a key source of core values and one of the most deeply psychological experiences; however, prior research has often inadequately measured religion's influence on consumption behaviors. Our research addresses criticisms of prior research by (1) reducing cultural bias by conducting research within one country, (2) examining both religious affiliation and religiosity, (3) exploring numerous consumption behaviors (social status desire, materialism views, sustainable behaviors, environmental views, and volunteering behavior) in a within‐subjects design, and (4) testing religion's effect on consumption behavior with over 1,000 participants. Findings provide insight for consumer well‐being. Specifically, consumers high in external religiosity are more materialistic, more sustainable, and more likely to volunteer than consumers low in external religiosity. Consumers high in internal religiosity are also more likely to be sustainable and hold pro‐environmental views. In addition, Buddhists and Hindus are less likely to hold pro‐environmental views than Christians. Buddhists are more materialistic than Christians, and Hindus are less desiring of social status than Christians. In addressing the criticisms of prior research in the context of consumption, our research builds on values‐based and social‐based theories.     

Looking Beyond the Church Tax: Families and the Disaffiliation of Austrian Roman Catholics

This study aims to understand the reasons why Roman Catholics leave the church based on the example of Austria, a country with high rates of disaffiliation since the 1980s. Although previous research focused mainly on the church tax, this study provides a more comprehensive analysis based on a mixed‐methods approach that reveals the central relevance of the family in the process. We began by conducting and analyzing 19 qualitative interviews with former Catholics. Next we used the Generations and Gender Survey (two‐wave representative panel data) to study the characteristics of Catholics who disaffiliated in the intersurvey period (2008–2012). Two types could be distinguished in the qualitative and the quantitative sample: attached and distant leavers. Both rarely attended religious services and were critical of the church, but attached leavers held a private form of religiosity and engaged in religious practices whereas distant leavers self‐identified as agnostics or atheists. The church tax was the main reason for disaffiliation among attached leavers while distant leavers disaffiliated on ideological grounds. One identical factor, however, was of major importance for explaining church‐leaving behavior among both types: family‐related matters and experiences. We conclude that family members and family transitions play a major role in the process of religious disaffiliation.     

Religion as culture: religious individualism and collectivism among american catholics, jews, and protestants

We propose the theory that religious cultures vary in individualistic and collectivistic aspects of religiousness and spirituality. Study 1 showed that religion for Jews is about community and biological descent but about personal beliefs for Protestants. Intrinsic and extrinsic religiosity were intercorrelated and endorsed differently by Jews, Catholics, and Protestants in a pattern that supports the theory that intrinsic religiosity relates to personal religion, whereas extrinsic religiosity stresses community and ritual (Studies 2 and 3). Important life experiences were likely to be social for Jews but focused on God for Protestants, with Catholics in between (Study 4). We conclude with three perspectives in understanding the complex relationships between religion and culture.     

Catholic Identity in Contemporary Ireland: Belief and Belonging to Tradition1

Holy Catholic Ireland is changing rapidly. Irish Catholics no longer have the same devotion to the Church that their parents had. While institutional affiliation and levels of belief remain high, there has been a decline in practice, particularly in the number going to Mass. This article analyses recent changes in Catholic belief and practice, compares them with trends among other European Catholics, and links them to findings from a qualitative study of Contemporary Irish Identities. The changes in Irish Catholic religiosity can be associated with an ongoing detachment from the institutional church. An orthodox adherence to institutional rules and regulations appears to be giving way to a collective identification with a religious heritage. What was once defined as?á?la carte Catholicism seems to be giving way to a smorgasbord approach in which Catholics not only pick and choose which institutional rules, beliefs, and practices they prefer, but increasingly mix these with ingredients from other religious traditions. These findings suggest a new typology of Irish Catholics.     

Historical development of new masturbation attitudes in Mormon culture: Silence,secular conformity,counterrevolution, and emerging reform

This research investigates the development of Mormon masturbation attitudes and reports new data on the psychosexual struggle with masturbation that is prevalent in Mormon culture today. It is the first comprehensive overview of the entire history of Mormon masturbation policies and attitudes from the founding of the church in 1830 to the present. This history is invaluable to researchers, clinicians, educators, clergy, and individuals who seek to understand the unique sexual attitudes within Mormon, culture. We believe these data may also prove valuable to those who are responsible to create health guidelines, moral standards, or spiritual policy that includes statements about masturbation. We begin by tracing the development of American masturbation attitudes that preceded Mormonism. These attitudes laid a foundation from which the subculture of Mormonism developed various unique and some-times countercultural attitudes. Vern Bullough details these historical roots, from the development of degenracy theory in early American medicine to the dramatic changes in masturbation attitudes that resulted from modern medical discoveries and sexological research. We found that Mormonism sometimes ignored, and at other times appears to have adopted these various attitudes from secular culture. Mark Kim Malan reviews the literature of Mormonism, beginning with official church masturbation policy, followed by the various viewpoints promoted in Mormon popular literature. Mormon literature offers evidence that cultural masturbation attitudes vary and have continued to change over time. Next, he reviews the scientific, literature on Mormon masturbation including available quantitative, qualitative, and phenomenological data. The data reveals a surprising diversity among Mormon viewpoints. This research demonstrates that official Mormon masturbation policy often contrasts dramatically with the private testimonials of individual rank and file Mormons. These data offer important insights into many of the unique psychosexual health problems that modern Mormons face within their culture today.