Handgun Ownership and the Religion Factor

This article addresses the relationship between religious affiliation and a very specific form of firearms ownership, that is, handgun ownership. Literature is reviewed relative to explanations of gun ownership. A test of the hypothesized relationship between religious affiliation and handgun ownership demonstrated a statistically significant ( p < 0.03) association. Protestants were found to have a disproportionately high level of handgun ownership compared to other religious groups. Speculation for this finding is reviewed relative to other recent research on this topic.     

Awash in a Sea of Faith and Firearms: Rediscovering the Connection Between Religion and Gun Ownership in America

The United States is awash in a sea of both faith and firearms. Although sociologists and criminologists have been trying to understand the predictors of gun ownership in the United States since the 1970s, it has been over two decades since social scientists of religion have been part of this important conversation. Consequently, religion is nothing more than a control variable in most studies of gun ownership. Even then, scholars have rarely gone beyond a basic measure of religious affiliation in which Protestant = 1 (else = 0). This article therefore seeks to bring social scientists studying religion back into the conversation about gun ownership in America and to move the discussion forward incrementally. It does so in three ways. First, it employs a more sophisticated measure of religious affiliation than has been used to study gun ownership in the past. Second, it measures religiosity beyond simply religious affiliation. Third, it recognizes and seeks to specify some of the various ways in which the relationship between religion and gun ownership may be mediated by other religiously influenced sociopolitical orientations. Using data from the 2006–2014 General Social Survey, hierarchical binary logistic regression models show significant effects of evangelical Protestant affiliation, theological conservatism, and religious involvement on personal handgun ownership.     

Immigrant students’ educational expectations: the role of religious affiliation and practice

A body of scholarly work has emerged on educational expectations. More recently, the relationship between educational expectations and immigrant background in Western Europe has been investigated. Although the results of this type of inquiry show that students with an immigrant background tend to have higher educational expectations, potential explanations of this relationship remain unarticulated. In this article, we investigate whether religious affiliation and practice help explain the relationship between immigrant background and educational expectations. We use the Flemish survey data from the 2009 wave of the International Civic and Citizenship Education Study (ICCS). In comparison with students who claimed to have no religious affiliation, students with a Muslim and other religious affiliation were more likely to have these expectations. This relation does not hold for the students with a Christian religious affiliation. However, the effect of religious affiliation disappears when the effects of religious participation were included. We also found that the more religiously active, the higher the educational expectations are for the students. This effect diminished when we controlled for talking with parents about political or social issues. The relationship between immigrant background and educational expectations is partially explained by the level of religious practice and religious affiliation of students.     

Dying Devotion: Discerning the Association Between Differential Mortality from Scarlet Fever and Religious Affiliation Among Early Edmontonians (1893–1894)

Regarding the relationship between religious affiliation and patterns of differential mortality, many hold that any proxy for religion is hopelessly confounded, but that religiosity nevertheless certainly functions to benefit the health of the devout. Edmonton’s scarlet fever epidemic (1893–1894) provides a counterexample to prevailing notions, in that religious affiliation is revealed as a risk-factor for this specific threat to health. Roman Catholic children were found to be at a significantly greater risk of dying from scarlet fever than were their counterparts from all other denominations combined, which is demonstrated as a direct corollary of religious affiliation.     

Uptake of Breast Screening is Influenced by Current Religion and Religion of Upbringing

Research has shown that individuals with a current religious affiliation are more likely to use preventive health services. The aim of this study was to determine whether breast screening uptake in Northern Ireland is higher amongst women with a current affiliation to an organised religion and, for those with no current affiliation, to examine whether their religion of upbringing is associated with uptake of breast screening. The Northern Ireland Longitudinal Study (NILS) was used to link Census and national breast screening data for 37,211 women invited for routine breast screening between 2001 and 2004. Current religious affiliation, religion of upbringing and other demographic and socio-economic characteristics were as defined on the Census form. Multivariate logistic regression was used to determine the relationship between religion affiliation and attendance. Uptake of breast screening is about 25% lower for those without a current religious affiliation. There are modest differences between Catholics and Protestants, with the latter about 11% more likely to attend for screening. For those with no current religion, the religion of upbringing appears to positively influence attendance rates. These differences remain after adjustment for all of the socio-demographic and socio-economic factors that have been shown to influence uptake rates of breast screening in the UK to date. Record linkage is an efficient way to examine equity across demographic characteristics that are not routinely available. The lower uptake amongst those with no religious affiliation may mean that screening services may find it difficult to maintain or improve uptake rate in an increasingly secularised society.     

Class and Congregations: Class and Religious Affiliation at the Congregational Level of Analysis

Since Niebuhr's seminal work on the social sources of denominationalism, nearly all research on the relationship between social class and religious affiliation has focused on the denominational (or individual) level of analysis. This research examines the effects of social class at the congregational level—effects that were previously glossed over by a unit of analysis that was too large. After demonstrating the relative strength of social class at the denominational and congregational level, I argue that our theoretical attempts to link class and religious affiliation must include congregational-level explanations.     

How Religion Predicts Pet Ownership in the United States

Over 60 percent of Americans have some sort of family pet. Although studies have explored the personality and demographic correlates of pet ownership, none have considered whether religious characteristics may influence not only pet ownership, but the kind of pet Americans own. Drawing on data from the 2018 General Social Survey, we examine the religious antecedents of pet ownership in general as well as owning a cat or a dog, taking into account factors previously associated with owning certain pets (e.g., urban vs. rural residence, political affiliation). Although religious tradition and biblical literalism generally do not predict pet ownership, frequent worship attendees and the most conservative evangelicals report owning fewer pets. Religious characteristics also predict Americans’ ownership of particular pets. Most notably, we find a strong, negative association between worship attendance and cat ownership. We theorize potential mechanisms. On the one hand, certain personality types might simultaneously attract some Americans toward religious participation and away from pets, and cats in particular. Alternatively, to the extent that pet ownership is a partial substitute for human bonding and interaction, Americans more deeply embedded within a religious community may have less need (or time) for pets generally, and specifically more independent “roommate pets,” like cats.     

Religious Commitment,Skepticism, and Struggle Among U.S. College Students: The Impact of Majority/Minority Religious Affiliation and Institutional Type

Using a longitudinal sample of over 14,000 undergraduate students, this study explores whether and how students’ religious transformations during the college years are associated with their religious affiliation, religious experiences, and the institutional characteristics of their college or university. Hierarchical linear modeling reveals that students from religious majority groups (i.e., mainline and evangelical Protestants) generally experience increased religious commitment and decreased religious skepticism as compared with students from religious minority groups. Interestingly, though, students from these majority groups also report greater levels of religious struggle compared to minority group students. Moreover, institutional religious affiliation and an inclusive campus religious climate often attenuate the relationship between students’ religious affiliation and their religious transformation. Environments at both the macro (campus) and micro (friendship groups) levels contribute critically to young adults’ religious commitment.     

Religiousness,social support and subjective well‐being: An exploratory study among adolescents in an Asian atheist country

Few studies have focused on the relationships among religiousness, social support and subjective well‐being in Chinese adolescent populations. This study tries to fill this gap. Using cluster sampling, we selected two groups: Group A, which included 738 Tibetan adolescents with a formal religious affiliation and represented adolescents from a religious culture, and Group B, which included 720 Han adolescents without a religious affiliation and represented adolescents from an irreligious culture. Structural equation modelling showed that only in Group A did social support mediate (partially) the relationship between religious experience and subjective well‐being; furthermore, the results of a hierarchical regression analysis showed that only in Group A did social support moderate the relationship between religious ideology and subjective well‐being. Possible explanations for the discrepancies between the findings obtained in this study and those obtained in previous studies are discussed.     

Mortality Differentials and Religion in the U.S.: Religious Affiliation and Attendance

Using data from the Health and Retirement Study, I examine the relationship between adult mortality and religious affiliation. I test whether mortality differences associated with religious affiliation can be attributed to differences in socioeconomic status (years of education and household wealth), attendance at religious services, or health behaviors, particularly cigarette and alcohol consumption. A baseline report of attendance at religious services is used to avoid confounding effects of deteriorating health. Socioeconomic status explains some but not all of the mortality difference. While Catholics, Evangelical Protestants, and Black Protestants benefit from favorable attendance patterns, attendance (or lack of) at services explains much of the higher mortality of those with no religious preference. Health behaviors do not mediate the relationship between mortality and religion, except among Evangelical Protestants. Not only does religion matter, but studies examining the effect of "religiosity" need to consider differences by religious affiliation.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

Which topics are important to address in premarital counseling? A survey of clergy

Pastoral counselors who provide premarital counseling must address the topics that are most relevant to couples as they prepare for marriage. This article presents the results of a survey of clergy who provide premarital counseling, demonstrating the relative importance that clergy ascribe to premarital counseling topics, as well as the relationship between religious affiliation and ratings of topic importance.     

Religious Affiliation, Ethnicity, and Child Mortality in Chiapas, México

We investigate whether there is a relationship between religious affiliation and child mortality among indigenous and nonindigenous groups in Chiapas, México. Our analysis relies on Brass-type estimates of child mortality by ethnicity and religious affiliation and multivariate analyses that adjust for various socioeconomic and demographic factors. The data are from the 2000 Mexican Census 10 percent sample. Among indigenous people, Presbyterians have lower rates of child mortality than Catholics. However, no significant differentials are found in child mortality by religious affiliation among nonindigenous people. The indigenous health ministry of the Presbyterian Church and the social and cultural transformations that tend to accompany religious conversion may have an impact on child survival among disadvantaged populations such as the indigenous people in Chiapas.     

Religious Homogamy and Marital Satisfaction in South Korea: Exploring Variations across Religious Groups

This study examines whether and how the association between religious homogamy (i.e., whether spouses have the same religious affiliation) and marital satisfaction varies across religious affiliations by utilizing a unique context that four large religious groups (i.e., Buddhists, Protestants, Catholics, and religious nones) coexist in South Korea. Our results show that while religious homogamy has a positive relationship with marital satisfaction among Protestants and Catholics, there is no such association among Buddhists. This study also reveals that higher levels of religious attendance intensify the positive relationship between religious homogamy and marital satisfaction only among Protestants. Moreover, religious heterogamy is positively associated with marital relationships among religious nones compared to religious homogamy. However, this pattern held only for religious nones who married Buddhists or Catholics. We discuss the implications of our findings for research on religion and marriage from cross-cultural perspectives.     

Are religious ‘nones’ secular? The case of the nones in Australia

The number of people with no religious affiliation (religious ‘nones’) is growing in the west. However, little is known about the religiosity – or non-religiosity – of these people. Using representative survey data, this report examines the levels of religious belief and practice among Australian religious nones and compares this with those who identify with a religion. It is found that there is a deep congruence with no religious affiliation and other ways of being considered non-religious.     

Tri-ethnic alcohol use and religion,family, and gender

Nine different behavioral responses to alcohol by over two hundred ninth-graders in Austin, Texas, were examined in a survey designed to identify the relationship between adolescents' alcohol use, religious affiliation, religiosity, and gender. The relationship between alcohol use and family adaptability was also examined. While religious affiliation was found to be mildly predictive of use, religiosity determined only specific behavior. Gender differences in alcohol use appeared to be narrowing. Family adaptability was the most predictive variable, showing a relationship with six of the nine kinds of alcohol behavior. Future studies of family influences on adolescents' alcohol behavior and alcohol use among females are recommended.     

Religion and BMI in Australia

We estimated the relationship between religion and body mass index (BMI) for a general and representative sample of the Australia population. Data from the Household Income Labour Dynamics survey were analysed for 9,408 adults aged 18 and older. OLS regression analyses revealed that religious denomination was significantly related to higher BMI, after controlling for socio-demographic, health behaviours, and psychosocial variables. ‘Baptist’ men had, on average, a 1.3 higher BMI compared to those reporting no religious affiliation. Among women, ‘Non-Christians’ had, on average, a 1 unit lower BMI compared to those reporting no religious affiliation while ‘Other Christian’ women reported, on average, a 1 unit higher BMI. Our results also indicate that there was a negative relationship between religious importance and BMI among Australian women.     

Religion and HIV Risk Behaviors Among Married Men: Initial Results from a Study in Rural Sub-Saharan Africa

Although some scholars have identified religion as a possible protective factor in the AIDS pandemic in sub-Saharan Africa, evidence concerning the relationship between religion and AIDS behavior there remains sparse. Using a sample of married men from rural Malawi, we examine whether AIDS risk behavior and perceived risk are associated with religious affiliation or with religious involvement. Our analyses of data from the Malawi Diffusion and Ideational Change Project (2001) reveal substantial variation according to religious affiliation and religious involvement. Men belonging to Pentecostal churches consistently report lower levels of both HIV risk behavior and perceived risk. Regular attendance at religious services is associated both with reduced odds of reporting extramarital partners and with lower levels of perceived risk of infection.     

Religion and Whites’ Attitudes Toward Interracial Marriage with African Americans,Asians, and Latinos

Religious factors have been shown to influence whites’ attitudes toward interracial marriage, but this relationship has yet to be studied in depth. This study examines how religious affiliation, beliefs, practices, and congregational composition affect whites’ attitudes toward interracial marriage with African Americans, Asians, and Latinos. Employing data from Wave 2 of the Baylor Religion Survey, I estimate ordered logit regression models to examine the influence of religious factors on whites’ attitudes toward racial exogamy, net of sociodemographic controls. Analyses reveal that, relative to evangelicals, religiously unaffiliated whites report greater support of intermarriage with all minority groups. Biblical literalists are less likely to support interracial marriage to Asians and Latinos. However, whites who frequently engage in devotional religious practices are more likely to support interracial marriage with all racial groups, as are whites who attend multiracial congregations. My findings suggest that the relationship between religion and whites’ attitudes toward racial exogamy is more complex than previously thought and that the influence of religious practices and congregational composition should not be overlooked.