Religious agency,identity, and communication: reflections on history and theory of religion

Abstract

This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency.     

Assessing the Impact of Religious Registration

Religious groups often rely on a registration process to receive the legal status needed to operate openly. Yet, the registration process has become a recent source of controversy. This research uses case studies, trend data from three global collections, and fixed effects models using 19 waves of data to test for the consequences of introducing registration requirements within a nation. The case studies help us to understand the controversies and to identify how registration requirements have been used to increase restrictions on religions in the past, while the trend data document the increasing use of these requirements for discriminating against religions. Finally, the fixed effects models find that introducing registration requirements within a nation was followed by increased religious restrictions, especially for minority religions.     

Religious Pathways from Adolescence to Adulthood

Prior research suggests the significance of religion for development and well‐being in adolescence and beyond. Further, new developments and applications of statistical methods have led to ways of better accounting for the multidimensional nature of religiosity (e.g., latent class analysis), as well as the dynamic aspects of religiosity (e.g., latent growth curve models). Yet, rarely, if ever, are both features of religiosity incorporated and examined together. Therefore, we propose and conduct a latent class analysis using data from the National Longitudinal Study of Adolescent to Adult Health (Add Health) to identify seven distinct pathways of religiosity that involve independently changing levels of religious affiliation, religious service attendance, personal importance of religion, and prayer from adolescence to adulthood. We also show how individuals’ religious pathways are related to gender, race, parents’ education, their own education, and family formation experiences in the transition to adulthood. Our findings inform the study of how multiple dimensions of religiosity take shape across adolescence and the transition to adulthood, and suggest a new way for measuring the dynamics of religiosity in studies of the impact of religion across the life course.     

Theory as a Tool in the Social Scientific Study of Religion and Martin Riesebrodt's The Promise of Salvation

No single paradigm or debate currently orients the social scientific study of religion. Because of this, those engaged in the multidisciplinary study of religion find that a public conversation is often difficult. In this article and the Forum it introduces, we explore Martin Riesebrodt's recently published book, The Promise of Salvation: A Theory of Religion. Responding to the inadequacies of secularization paradigms, rational choice models, and postmodern criticism, Riesebrodt proposes an approach that ideal‐typically reconstructs the subjective meanings of institutionalized religious practices (liturgies). These subjective meanings center on the prevention and management of crises—social, natural, and bodily—through appeal and access to superhuman powers. This pragmatic emphasis on the superhuman defines religion as a distinct sphere of social action transhistorically and transculturally. Riesebrodt's theory creates new analytical possibilities, especially for understanding the modern resurgence of religion under conditions of secularization.     

Being Religious: Working at Self-Maintenance and Self-Transformation

We see religion in the things people treat as crucial to what they are and to what they aspire to become, things that make the biggest difference in how people feel about themselves. They may be social aspects or personal (behavioral or characterological) aspects of the self. The things people are militant about, the practices in regard to which they are most scrupulous, and the things about themselves that distress them are indicators of where their religious concerns lie, whatever the subject matter. People work to maintain themselves as they want to see themselves and as they want others to see them; they seek ways to repair damage to their selves. They seek also to transform themselves so as to escape present unhappy definitions of self and to achieve ideal states of being. What needs to be changed may be perceived as aspects of personal self, as attitudes other people have toward otherwise unchangeable aspects of self, or as the entire socio-political system in which people feel trapped. The process by which people manage successfully to transform themselves includes social cooperation, including the formation of groups to provide mutual reinforcement.     

Definitions and Evaluation of Religion and Spirituality Items by Religious Professionals: A Pilot Study

In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.Corine Hyman, M.S., is a Ph.D. candidate in clinical psychology at Saint Louis University. Her research interests include religion, spirituality, anxiety, and depressive disorders, minority issues, PTSD, and test development.Paul J. Handal received his Ph.D. degree from Saint Louis University in clinical psychology in 1969. His interests have included education and training of clinical psychologists as director of the clinical program at Saint Louis University from 1973 until 1993. Additional interests include research in the area of psychology and religion and its relationship to adjustment and health in adolescence and adults. Correspondence to Dr. Paul J. Handalm, handalpj@slu.edu.     

Between Christian Ethics and Religious Ethics

By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster.     

The study of American religion: looming through the glim

The study of American religion has been expanding to include new perspectives, previously neglected characters, and new geographic insights, driven by critical reflection on the assumptions and ideologies that historically have shaped the field, such as its focus on institutions, doctrines, and texts, its nationalistic westward-expansion historical narrative, and its Protestant biases. The past two decades have seen illuminating work emerge on race and gender, popular culture, class, and the marketplace. But we need to push beyond filling in gaps in the historical record to engage methodological and theoretical concerns in the academic study of religion. Exploring the development of theories of religion in the context of global networks of exchange shaped by 19^th-century seafarers is one example of how Tom Tweed's recent call in this journal for a geographic and temporal expansion of the study of religion in America might raise new questions and perspectives for the field.     

Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups

Evidence indicates that religious involvement is associated with lower levels of alcohol consumption. However, mechanisms underlying the specific effects of religion on alcohol behaviours are still not entirely clear. This study examined potential differences in religious perceptions of alcohol consumption (RePAC) among Christian, Buddhist, Muslim, and non-religious individuals, and between Catholic and Baptist Christian denominations. We also assessed whether these perceptions were associated with quantity and frequency of drinking. Participants (N?=?495; 79% female) aged 18 and above completed self-report measures of alcohol consumption and religious perceptions of alcohol use. Findings indicated that non-religious individuals and Buddhists reported higher RePAC scores (i.e., more favourable attitudes toward alcohol use), followed by Christians and then Muslims. Drinking quantity was more strongly associated with RePAC for Buddhists and Christians than the same association for non-religious participants. These results provide preliminary evidence linking religious perceptions of alcohol to drinking behaviours across religious affiliations.     

Religious Attendance and Volunteering: Testing National Culture as a Boundary Condition

Numerous studies have documented the importance of religion, and especially of religious congregational attendance, in regard to volunteering. Most of these studies focus on individual and contextual factors, usually within one country. Recent studies suggest that the association between religious attendance and volunteering varies among countries. We hypothesize that national culture plays an important role in explaining volunteering mainly as a moderator of the relationship between religious attendance and volunteering, especially on volunteering to help people in need. To support this position, we used individual‐level data from the World Values Survey (WVS) coupled with national data on cultural measures. This enabled assessment of these relationships using a multilevel analysis of individuals nested in countries. We used two models of national culture, Hofstede (1984) and WVS to explain the differences between countries. We found direct relationships between national culture constructs (power distance and survival/self‐expression values) and volunteering. We also found that individualism, power distance, and survival/self‐expression values moderated the effect of religion on volunteering, with a stronger relationship between religious attendance and volunteering in nationalities with self‐expression values, high power distance, and low individualism. Theoretical and practical implications of this approach are discussed.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

Walking Together,Serving Justice and Peace

As the World Council of Churches (WCC) marks its 70th anniversary, this article focuses on the challenges it faces in its commitment to work for the unity of the church and for common service and witness for justice and peace in the world. Looking back on the experiences in the Reformation year 2017, it argues that it is time for the fellowship of churches to be accountable for what it has achieved and received from ecumenical dialogue, and to grow together in mutual accountability. At the same time, the statement by the WCC's 10th Assembly at Busan that “We intend to move together” emphasizes that ecumenism is not a static reality, but dynamic, involving the cooperation of the various churches and in interaction with people of good will of other communities.     

Attributions in a Spiritual Healing Context: An Archival Analysis of a 1920s Healing Movement

Research on religious attributions has been limited by a preoccupation with disentangling “religious” from “naturalistic” attributions and a failure to capture the attributions that people make in response to meaningful events. Thirty years of research has shown that even under optimum conditions religious attributions are rare compared to naturalistic ones. This research draws on unique archival materials comprising letters written to the Panacea Society containing self‐reported effects of a spiritual healing treatment based on water‐taking practices. This analysis examined attributions over time among a sample of letter writers (N = 19) from the 1920s using the Leeds Attributional Coding System to examine patterns of attributions that correspondents made in response to improvement and worsening of health outcomes. In line with previous research, religious attributions were more common for positive outcomes than negative outcomes. Contrary to previous research, religious attributions accounted for the majority of attributions made compared with nonreligious attributions. We discuss the implications for future research in studying attributions in real‐life meaningful settings and in expanding the repertoire of attributions to include religious ritual and community.     

The Space Between: Exploring How Religious Leaders Reconcile Religion and Politics

Religious leaders, across religious traditions and demographic backgrounds, engage in politics in America. However, making sense of this is not an easy task, especially when their religious and political positions do not align. In these instances, they must somehow reconcile their incongruous positions. This article draws upon interview conversations with black religious leaders to explore how this is achieved. It is revealed that respondents bridge the space between their religious and political positions mainly by deploying three mechanisms: religious sequestration, issue minimization, and selective denial. This study contributes to our understanding of how religious leaders make sense of privileging civic and political positions over religious orthodoxy. It outlines the implications of this for black religious leaders specifically and the role of religious leaders in civic and political spheres more broadly.     

Tinkering with Technology and Religion in the Digital Age: The Effects of Internet Use on Religious Belief,Behavior, and Belonging

Internet technology presents a new conceptual reality, one that could potentially challenge religion in subtle but distinct ways. Few sociologists of religion, however, have attempted to evaluate whether using the Internet impacts the way people think about and practice religion. This article elaborates on the concept of “tinkering” discussed by Berger, Berger, and Kellner (1974), Turkle (1997), and Wuthnow (2010) to argue that Internet use affects how people think about and affiliate with religious traditions. Using data from Wave III of the Baylor Religion Survey (2010), I find that Internet use is associated with increases in being religiously unaffiliated and decreases in religious exclusivism. At the same time, I find that television viewing is linked to decreases in religious attendance and other time‐related religious activities, but these outcomes are not impacted by Internet use. To explain these disparate findings, I argue that the Internet is fundamentally different from previous technologies like television and thus impacts religious beliefs and belonging but not time‐related religious activities.     

Religiosity, Religious Doubt, and the Need for Cognition: Their Interactive Relationship with Life Satisfaction

Previous research has found a consistent, negative relationship between holding religious doubts and mental well-being, and a small positive relationship between religiosity and mental well-being. To assess the interrelationship between religious doubt, religiosity, and need for cognition on life satisfaction, a survey was administered to an almost exclusively Christian sample of 192 Americans drawn from undergraduates and alumni of a small mid-western college, undergraduates from a small south-eastern college, and several churches from the metro-Detroit area. Zero-order correlations revealed relationships between religiosity and life satisfaction, as well as religious doubt and life satisfaction. Hierarchical multiple regression analyses revealed that the three-way interaction of religiosity, religious doubt, and the need for cognition was predictive of life satisfaction. Significant two-way interactions also emerged for both gender and religiosity, and gender and religious doubt as predictors of life satisfaction. Based upon these findings, counseling applications are discussed, and the importance of probing for interactions in research on religious influences on well-being is espoused. Portions of this research were presented at the 2004 Annual Convention of the American Psychological Association, Honolulu, HI.     

Sexual Encounters and Manhood Acts: Evangelicals,Latter‐Day Saints,and Religious Masculinities

The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter‐Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices—acceptance of sexual rejection and sexual indifference—that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion.     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.