Religious Tradition,Religiosity, or Everyday Theologies? Unpacking Religion’s Relationship to Support for Legalizing Same-Sex Marriage Among a College Student Sample

This study explores the differential impact of religious tradition, religiosity, and everyday theologies on support for legalizing same-sex marriage among a sample of undergraduate college students. The findings suggest that among college students in the United States the group of everyday theologies—personal religious beliefs that emerge through individuals’ lived experiences and social interactions—that we examine has a larger influence on attitudes about legalizing same-sex marriage than do either religious tradition or religiosity (measured as attendance, prayer, and guidance). We operationalize the concept of everyday theologies as levels of endorsement for six different religious themes. Implications for social movements promoting same-sex marriage and future research are discussed.     

Gender, Ethnicity, Religiosity, and Same-sex Sexual Attraction and the Acceptance of Same-sex Sexuality and Gender Non-conformity

This study explored the role of gender, ethnicity, religiosity, and sexual attraction in adolescents’ acceptance of same-sex sexuality and gender non-conformity. Using an intersectionality perspective, we also tested whether the effects of gender, ethnicity, and religiosity on adolescents’ attitudes would function differently in adolescents with and without same-sex attractions. Data for this study were collected by means of a paper questionnaire completed by 1,518 secondary school students (mean age?=?14.56 years, SD?=?1.05) in Amsterdam, the Netherlands. The sample was 48.1% female and 51.9% male. Approximately one third of adolescents in the sample were of a non-Western ethnic background (32.3%, n?=?491) and 7.5% of the participants (n?=?114) reported experiencing same-sex attractions. Results of our analyses showed that adolescents in our sample who were male, of non-Western ethnicity, and who were more religious (as indicated by frequency of religious service attendance), were less accepting of same-sex sexuality and gender non-conformity in comparison to female, Western and less religious peers. We also found a significant interaction effect between religiosity and sexual attractions, but only in relation to evaluation of same-sex attracted, gender non-conforming females. The negative effect of religiosity on acceptance of same-sex attracted, gender non-conforming females was stronger among those adolescents who reported same-sex attractions.     

Intrinsic Religious Orientation and Religious Teaching: Differential Judgments Toward Same-Gender Sexual Behavior and Gay Men and Lesbians

There is a developing discussion within the literature regarding religiosity and negative attitudes toward same-gender sexuality. A fair amount of empirical evidence now exists linking increased conservative religiosity with negative attitudes toward gay men and lesbians. However, past research has failed to account for the participants' religious group's position on same-sex issues. Results from the project presented here indicated that those who had high scores of intrinsic religiosity and reported attending a religious group that taught “love the sinner, hate the sin” responded with relatively more positive attitudes toward gay men and lesbians. These findings are discussed in relation to the emerging evidence that some intrinsic religious individuals apparently are able to make the distinction between “sin and sinner.”     

Bridging the Divide

Abstract

Women who consider themselves traditional or conservative in the context of religious practice often experience tremendous conflicts regarding the integration of same-sex emotional and sexual feelings with their religion and spirituality. Current religious teachings about homosexuality make this combination difficult as only heterosexual sexuality within marriage is permitted in most orthodox faiths. Further, the way that spirituality and sexuality are conceptualized as opposing dichotomous categories (e.g., body vs. soul) presents women with a framework where integration does not seem possible. Observant women who come to psychotherapy often experience tremendous distress, guilt, depression, and even suicidality due to the conflict between their sexual feelings and religious doctrine. Relieving the distress, and resolving the conflicts while honoring the emotional complexity of sexual feelings, spirituality, and religious orthodoxy can present tremendous dilemmas for the practitioner as well as the client. Using the example of psychotherapy of an Orthodox Jewish woman who integrated same-sex desire into her life, this article describes psychotherapy process and alternative ways of viewing spirituality and sexuality that permit possible resolutions for clients.     

Attendance Matters: Religion and Ethical Affirmation of Gay and Lesbian Sexuality

This paper uses data from the 1974–2010 General Social Surveys to analyze the relationship between religion and ethical affirmation of gay and lesbian sexuality. Religion has become increasingly important in understanding the greater variation in ethical affirmation of same-sex sexuality over this time period. Yet in contrast to previous studies which have emphasized denominational affiliation, orthodoxy of religious belief, or alignment along a left–right political or theological spectrum as the key predictors, this study emphasizes the role of social isolation. With the sole exception of recent Mainline Protestants, religious service attendance is found to be a strong predictor of levels of affirmation regardless of denominational affiliation or level of conservatism, with liberal Christians who attend weekly religious services looking very similar to conservative Evangelicals who attend fewer services. A potential argument explaining this finding is put forth: Weekly attenders of religious services are more likely to be isolated into a narrower institutional field while more occasional attenders may hold identical theological and political beliefs but are more likely to have a breadth of perspective that comes from multiple institutional connections. As such, the barriers to greater affirmation of gay and lesbian sexuality may be less about religion than about social isolation.     

Same-Sex Marriage: A Dilemma for Parish Clergy

Same-sex marriage within churches is an ongoing, highly contentious, and contested topic. A rich literature depicts dichotomised views, reflecting those of academics at denominational level, and addresses theological substance or denominational policies. Significantly less is known about the perspectives held on the issue by individual clergy at parishioner level. This paper provides a background on the subject of Christian clergy who support same-sex marriage. A review of the literature in this area reveals few sociological studies pertaining to clergy who are supportive of gay rights. No known studies in the combined sociological and psychology scholarship have yet exclusively examined clergy’s perspectives on same-sex marriage. While previous study offers some understanding on religious attitudes toward gay individuals, it should not be assumed that attitudes of religious individuals toward same-sex marriage necessarily follow the same pattern. For many religious people it is more problematic to accept same-sex marriage than same-sex partnerships, as this challenges the definition of the institution of marriage. This paper presents a literature review which identifies a gap in knowledge regarding perspectives of clergy who support same-sex marriage. These perspectives are important to understand, as clergy hold influential positions as opinion leaders impacting both at individual and social level, and influence discourses within religion and beyond.     

Non-organizational Religious Participation,Subjective Religiosity,and Spirituality among Older African Americans and Black Caribbeans

This study utilizes data from the National Survey of American Life to examine the sociodemographic and denominational correlates of religious involvement and spirituality among older African Americans and Black Caribbeans. Eleven measures of non-organizational religious participation, subjective religiosity, and spirituality are utilized. The findings indicate significant gender, income, region, marital status, denominational, and immigration status differences in religiosity and spirituality. Among older Black Caribbeans, income was a consistent correlate of religious participation and spirituality. The findings are discussed in relation to prior work in the area of religious involvement among older adults.     

Gender,Religiosity, Sexual Activity,Sexual Knowledge,and Attitudes Toward Controversial Aspects of Sexuality

The purpose of this study is to examine the role of gender, religiosity, sexual activity, and sexual knowledge in predicting attitudes toward controversial aspects of sexuality among Turkish university students. Participants were 162 female and 135 male undergraduate students who were recruited on a volunteer basis from an urban state university in Turkey. The SKAT-A Attitude Scale along with background information form, sexual activities inventory, and sexual knowledge scale were administered to the participants. Simultaneous multiple regression analyses revealed that religiosity, particularly attendance to religious services was the most significant predictor in explaining university students’ attitudes toward masturbation, abortion, homosexuality, pornography, and sexual coercion.     

Religiosity and adolescents' premarital sexual attitudes and behaviour: an empirical study of conceptual issues

A review of the literature concerning the relationship between religiosity and premarital sexual attitudes and behavior revealed inconsistencies in research findings and problems with methodology and operationalization of variables. A postal questionnaire to 527 16-18 year olds examined the associations between 6 models of religiosity (religious upbringing, denominational affiliation, ritual/behavioral, self-attitude/self-schema, and salience of religious identity) and personal sexual standards, attitudes towards sexually active others, virginal status, anticipation of sexual intercourse, and frequency of both coitus and noncoital sexual experiences over the previous year. A negative relationship between religiosity and a number of sexual attitudes and behaviors was observed, though nonsignificant relationships in the case of sexual experiences without intercourse suggested the maintenance of a technical virginity to accord with religious precepts. There was also some evidence that Catholic adolescents were more likely to be sexually active than non-Catholics when current religiosity was controlled for. The results lent strongest support to models which implicated self-conception either in terms of self-attitudes/self-schemas or the salience of religious identity. Implications of the study and suggestions for future research are outlined.     

Spirituality and Subjective Religiosity among African Americans, Caribbean Blacks and Non-Hispanic Whites

Patterns and correlates of self-perceptions of spirituality and subjective religiosity are examined using data from the National Survey of American Life, a nationally representative study of African Americans, Caribbean Blacks and non-Hispanic Whites. Demographic and denominational correlates of patterns of subjective religiosity and spirituality (i.e., religious only, spiritual only, both religious/spiritual and neither religious/spiritual) are examined. In addition, the study of African Americans and Caribbean Blacks permits the investigation of possible ethnic variation in the meaning and conceptual significance of these constructs within the U.S. Black population. African Americans and Caribbean Blacks are more likely than Non-Hispanic Whites to indicate that they are "both religious and spiritual" and less likely to indicate that they are "spiritual only" or "neither spiritual nor religious." Demographic and denominational differences in the patterns of spirituality and subjective religiosity are also indicated. Study findings are discussed in relation to prior research in this field and noted conceptual and methodological issues deserving further study.     

Ambivalent Sexism and Religion: Connected Through Values

Sexist attitudes do not exist in a limbo; they are embedded in larger belief systems associated with specific hierarchies of values. In particular, manifestations of benevolent sexism (Glick and Fiske 1996, 1997, 2001) can be perceived as a social boon, not a social ill, both because they are experienced as positive, and because they reward behaviors that maintain social stability. One of the strongest social institutions that create and justify specific hierarchies of values is religion. In this paper, we examine how the values inherent in religious beliefs (perhaps inadvertently) propagate an unequal status quo between men and women through endorsement of ideologies linked to benevolent sexism. In a survey with a convenience sample of train passengers in Southern and Eastern Poland (N?=?180), we investigated the relationship between Catholic religiosity and sexist attitudes. In line with previous findings (Gaunt 2012; Glick et al. 2002a; Ta?demir and Sakall?-U?urlu 2010), results suggest that religiosity can be linked to endorsement of benevolent sexism. This relationship was mediated in our study by the values of conservatism and openness to change (Schwartz 1992): religious individuals appear to value the societal status quo, tradition, and conformity, which leads them to perceive women through the lens of traditional social roles. Adhering to the teachings of a religion that promotes family values in general seems to have as its byproduct an espousal of prejudicial attitudes toward specific members of the family.     

Distinctiveness Reconsidered: Religiosity,Structural Location,and Understandings of Racial Inequality

Are conservative Protestants distinct in their support for individualistic explanations of racial inequality in America? Past research has generated contradictory findings on this question, along with debates about the best measure of evangelicalism and the factors that moderate religious influences on racial attitudes. Using data from the nationally representative Boundaries in the American Mosaic Project (2014), we examine how structural location interacts with religious commitment to influence understandings of and preferred solutions to African‐American disadvantage. We show that religious beliefs, involvement, and centrality influence adherents differently, depending on their age, gender, education, income, and race. We find that measures do matter, and that denominational affiliation is less predictive than the orthodoxy and centrality of religious belief. We also find that straightforward talk about distinctiveness can mask the strong and pervasive effects of structural location on racial attitudes. We call for more research that makes the interaction between religiosity and structural location a central focus of analysis.     

Individual differences in religiosity as a function of cognitive ability and cognitive style

The current study examines the degree to which individual differences in cognitive ability and cognitive style (rational thinking vs. experiential thinking) uniquely and jointly account for differences in religiosity. Using an array of measures of religiosity, results show that cognitive ability has a medium to large negative effect on various aspects of religiosity. Though also negatively related to religiosity, rational thinking style did not add significant unique effects, nor did it convey a significant indirect effect from cognitive ability. Experiential thinking was generally unrelated to ability but was positively related to some aspects of religiosity. Overall the results confirm that those with higher cognitive ability are less likely to accept religious doctrine or engage in religious behaviors and those with lower ability are more likely to accept religious doctrine and exhibit higher levels of fundamentalism. Cognitive style appears to play a lesser role in explaining individual differences in religiosity than cognitive ability.     

The Effects of Switching on Denominational Subcultures

For many years, sociologists have examined the role of religious collectivities in shaping individual attitudes and behaviors. This research has assumed that religious groups are the "locus of subcultural differences" in social attitudes. However, scholars have not addressed how denominational mobility or switching affects denominational subcultures. Our research uses data from the General Social Surveys to examine the consequences of switching on denominational subcultures. Our analysis investigates denominational differences in central tendencies and differences in homogeneity for "switchers" and those who remain affiliated with the same religious group over the life course. Further, comparisons of both types of religious group differences are adjusted to account for sociodemographic characteristics. Several promising directions for future research on religious variations in social values and attitudes are discussed.     

Sexual Experience and Couple Formation Attitudes Among Emerging Adults

In this study, we explore the relationship between attitudes toward both marriage and cohabitation and sexual experience during emerging adulthood. Results from 990 emerging adults indicated only moderate evidence that marital attitudes are related to sexual experience but strong evidence of a relationship between attitudes toward cohabitation and sexual experience. In particular, sexually active emerging adults were more likely to have positive attitudes toward cohabitation. Furthermore, it was found that both religiosity and dating status moderate the relationship between couple formation attitudes and sexual experience. For highly religious emerging adults, sexual activity was associated with higher endorsement of cohabitation; however, this pattern was not present for emerging adults with low religiosity. Dating status was found to have some impact on the relationship between sexual behavior and attitudes toward marriage but did not greatly impact the overall pattern of relationships.     

Sexuality and Religious Commitment in the United States: An Empirical Examination

I provide an empirical assessment of the religious commitments of gays, lesbians, and bisexuals in the United States. I compare the religiosity of gay men and lesbians and bisexuals to each other and to male and female heterosexuals, while controlling for a host of sociodemographic factors that may contribute to differences across the gender/sexuality groups. To accomplish this, I examine data from the 1991–2000 General Social Surveys (GSS). During this period, the GSS asked respondents for the sex of their sex partners over the last five years. The GSS finds that 4.3 percent of men and 3.1 percent of women report same-sex sexual partners in the five years preceding the interview—this is a larger proportion than members of "other" races, Episcopalians, or Jews. I find that gay men have high rates of religious participation, while lesbians and bisexuals have significantly lower rates of participation. Nonheterosexuals are more likely to become apostates when compared to female heterosexuals, but no more so than are heterosexual men. My findings are at odds with religious pundits who suggest that alternative sexuality mixes with religion more often for females than for males. The results are in concert with contemporary theories regarding the formation of religious preferences, and risk preferences and religiosity.     

Religion,religiosity, and South Korean consumer switching behaviors

• This study investigated the relationship between religious affiliation and level of religiosity and consumer product‐ and store‐switching behavior among South Korean consumers. Comparisons in switching behavior are reported for three different denominational groups prevalent in South Korea (Buddhism, Catholicism, and Protestantism), non‐religious affiliated respondents, and among persons exhibiting different levels of religiosity. Religious affiliation, including non‐affiliation, was not found to be significantly related to switching behavior. However, consumers reporting high levels of religiosity were found to be significantly less likely to engage in product purchase‐ and store‐switching behaviors than those reporting lower levels of religiosity. Consumers reporting high levels of religiosity are also less likely to engage in product purchase switching behavior than non‐religious affiliated consumers (i.e., no religiosity consumers). This pattern held across denominations. Statistically significant differences in switching behavior were not obtained between consumers reporting low levels of religiosity and those respondents who expressed no religious affiliation.

Copyright © 2009 John Wiley & Sons, Ltd.     

Religious ideology, a neglected variable

Comments on an article by J. T. Jost, which presented interesting data relating some personality dimensions to voting patterns in the last three U.S. presidential elections. R. K. Unger is surprised that in his extensive review of the role of ideology, Jost ignored the role of religious ideology in political attitudes and voting behavior. There is ample evidence that level of religious observance (sometimes labeled religiosity, hierarchical religious beliefs, or religious fundamentalism) played a role in 2004 and earlier presidential elections. The relationship between religious ideology and political attitudes is correlational, and one needs to look further for an explanation of their impact. A number of studies indicate relationships between religious fundamentalism and what Jost has termed "system-justifying ideologies." Unger suggests that religiosity has been largely ignored by psychologists interested in social and political behaviors. It is quite possible that religiosity is related to the various personality dimensions discussed by Jost. But we cannot learn more about these potential connections if we continue to ignore the importance of religious ideology as a psychological variable.     

Approaches to religiosity related to anxiety among college students

To date, the literature on religiosity and anxiety has yielded mixed results. Available results suggest that constellations of religious attitudes, commitment and denominational subcultures have diverse relationships with types of anxiety. A sample of college students from a predominantly conservative Christian area responded to the Prayer Functions Scale, the Religious Commitment Inventory, the Scriptural Literalism Scale, the Fowler Religious Attitudes Scale, the Anxiety Control Questionnaire and the State-Trait Anxiety Inventory. A principal components analysis suggests that a constellation of religious variables—which involves religious commitment; aspects of one's prayer life, and relating to others in the religious reference group—has a significant negative relationship with trait anxiety. Although further confirmatory studies are necessary, at this point available data suggest that a committed, related approach to religiosity may be associated with lower levels of general anxiety.