Testing the Promise of the Churches: Income Inequality in the Opportunity to Learn Civic Skills in Christian Congregations

Political researchers point to church activities as a major avenue for lower–class individuals to learn the civic skills necessary for many forms of political participation, the skills that higher–status individuals learn through education and occupation. This article tests this theory through multilevel analyses of the effects of both individual income and average congregational income on three measures of participation in church activities and organizations that offer participants the opportunity to learn and exercise civic skills. The results show that churches are only slightly stratified when it comes to members' participation in charity, public policy, or social justice organizations within the church, suggesting that they offer some promise to teach civic skills to the lower–income members. Nevertheless, churches are moderately stratified in terms of members' participation in administration, finance, or buildings organizations within the church, and strongly stratified in organizations in general within the church, suggesting that higher–income members receive the majority of civic–skill practice and training in Christian congregations in the United States.     

When Faith,Race, and Hate Collide: Religious Ecology,Local Hate Cultures,and Church Burnings

This study explores the extent to which the spate of church burnings that occurred throughout the South during the 1990s may have been influenced by local religious ecologies, diverse forms of civic engagement, and broader community support for racial animus that we call local hate cultures (e.g., prior hate crime incidents, hate group presence). We use county-level data from a variety of sources to determine the degree to which church arsons were associated with relevant features of local communities. Various congregational factors measuring county-level religious ecology are significantly associated with the number of church burnings in Southern communities, as are several local hate culture indicators. Our study provides empirical confirmation of the linkages between church arsons, the public role of religious institutions, and local hate cultures. It also suggests a number of theoretical refinements for existing community-level approaches to the study of religion and hate crimes.     

Religion and Civic Engagement in Muslim Countries

Previous studies of religion on civic and political participation focus primarily on Western Christian societies. Studies of Muslim societies concentrate on Islamic religiosity's effect on attitudes toward democracy, not on how Muslim religious participation carries over into social and political arenas. This article examines the relationship between religion and civic engagement in nine Muslim‐majority countries using data from the World Values Surveys. I find that active participation in Muslim organizations is associated with greater civic engagement, while religious service attendance is not. In a subset of countries, daily prayer is associated with less civic engagement. The main area in which Muslim societies differ from Western ones is in the lack of association between civic engagement, trust, and tolerance. Religious participation is a more significant predictor of secular engagement than commonly used “social capital” measures, suggesting a need to adapt measures of religiosity to account for differences in religious expression across non‐Christian faiths.     

Trans‐Congregational Triadic Closure: Churchgoers’ Networks Within and Beyond the Pews

Triadic closure is the common tendency for connections to emerge between people's social network ties. This phenomenon has clear implications for congregational networks and may underlie many of the social benefits associated with church involvement. Less documented in the sociology of religion, however, is the occurrence of triadic closure involving congregational and noncongregational relationships within people's close personal networks. To conceptualize this boundary‐spanning network overlap, we elaborate the concept of trans‐congregational triadic closure (TCTC). Using data from the Portraits of American Life Survey—a project that examines both general and congregation‐specific networks of U.S. adults—we consider how religious tradition, macro‐level context, and individual factors predict the occurrence of TCTC in churchgoers’ networks. Findings suggest pronounced differences between evangelicals and mainline Protestants, a considerably lower likelihood of TCTC in densely populated areas, and higher likelihoods of TCTC corresponding with long durations of congregational involvement. We conclude by noting some of the implications of TCTC for the lives of individual believers and for religious organizations, and suggest ways that this concept could elucidate further aspects of contemporary religious life.     

Religious Market Share and Intensity of Church Involvement in Five Denominations

Proponents of the supply side approach to religion theorize that religious market share—the proportion of people in a geographical area who belong to a given denomination—is inversely related to religious commitment in that denomination. They argue that a small market share motivates religious leaders to compete harder in the religious market place, increasing the participation of members. Another perspective, often associated with secularization theory, make the opposite prediction. It argues that people find it difficult to remain religiously committed in social environments where they are numerical minoritiesbecause other people do not reinforce their beliefs and practices. We use data from a large study of financial giving to analyze the relationship between market share and commitment for five denominations in the United States. We find that market share has a negative effect on church financial giving within all five denominations and a weaker negative effect on attendance in threeof the denominations. We explore whether these effects are the spurious byproducts of pro-religious cultural norms associated with either the South or the presence of conservative Protestants in local areas. In models pooling all denominations, the negative effect of market share on financial giving and attendance cannot be explained away by either of these factors. However, the effect on attendance can be accounted for by congregational size.     

Sources of Social Support: Examining Congregational Involvement,Private Devotional Activities,and Congregational Context

Previous studies examining the relationship between religion and providing social support have claimed that religious involvement and social networks explain the higher levels of social support among religious Americans. By limiting its focus to attenders of religious congregations, this study seeks to understand if private devotional activities and congregational context also matter for predicting the provision of social support in a highly religious sample. Utilizing a sample of attenders and their congregations from the 2008/2009 U.S. Congregational Life Survey, a national survey representative of American congregations, this study uses multilevel models to examine the relationships that congregational involvement, private devotional activities, and congregational context have with providing social support. Results suggest that, among attenders of religious congregations, congregational involvement and private devotional activities matter for predicting the provision of social support, but two aspects of congregational context—size and theology—do not.     

Religious Congregations as Mediating Structures for Social Justice: a Multilevel Examination

Scholars in the field of community psychology have called for a closer examination of the mediating role that religious congregations serve in society, especially in relation to the promotion of social justice. The current study provides such an examination, offering a multilevel examination of religious individuals (n = 5,123) nested within religious congregations (n = 62) with a particular focus on how individual and congregational level variables (i.e. theological orientation, frequency of religious attendance, bonding and bridging social capital) predict individual prioritization of and participation in congregational social justice activities. Findings indicated that individual level theological orientation was associated with prioritization, and demographics and social capital bonding were associated with prioritization and participation. Furthermore, congregational bridging social capital was associated with the prioritization of justice, whereas congregational theological orientation moderated the associations between frequency of religious participation for both prioritization of and participation in congregational justice activities. These findings show that specific aspects of the congregational setting (i.e., congregational theological orientation) are important to the individual prioritization of and participation in social justice activities. These findings provide support for the role of religious congregations as mediating structures for social justice. Implications for future research are also discussed.     

Attachment to God,Tenure, Race,and Participation in Congregational Life

The vitality of religious congregations is dependent on how effectively they attract congregants and mobilize participation, and people are more likely to participate when they share similar characteristics with other congregants. This study suggests attachment to God is a fundamental “behavioral and intrapersonal characteristic” which distinguishes participants from one another, contributing to varying levels of participation in congregational and religious life beyond service attendance. Using a national sample, we test several hypotheses related to this theoretical claim. Findings suggest that: (1) secure attachment to God is positively associated with congregational participation, (2) anxious and avoidant attachment are negatively associated with participation, (3) these relationships are moderated by length of time attending a particular congregation, and (4) secure attachment is associated with higher levels of participation in congregational life for blacks than it is for whites. By demonstrating a link between attachment to God and participation in congregational and religious life, this study affirms that intrapersonal characteristics structure the dynamics of religious congregations.     

Religion, Social Incorporation, and Civic Engagement: Second-Generation Indian American Christians

Recent studies have shown that participation in religious institutions facilitates the civic incorporation of contemporary immigrants. These studies have focused on either the immigrant generation or on the second generation. This paper contributes to the literature by showing how negotiations and disagreements between generations shape the civic engagement of multigenerational Christian congregations. The research is based on a study of congregations consisting of first- and second-generation immigrants belonging to the ancient Malankara Mar Thoma Syrian Christian church based in Kerala, a state in south India. It shows how first- and second-generation Mar Thoma American conceptions regarding ethnic and religious identity and the social obligations mandated by religion were based on very different understandings about Christian worship, evangelism, social outreach, and their interrelationship. The immigrant generation’s ideas were shaped by the doctrines and practices of the Mar Thoma denomination in India, whereas those of the second generation were influenced by nondenominational American evangelicalism. This paper focuses on the second generation and shows how they developed ideas of American identity and Christian obligation in interaction with and often in opposition to those of their parents’ generation, with the result that contradictory forces affected the civic engagement of these multigenerational congregations.     

'To Whom Much Has Been Given...': Religious Capital and Community Voluntarism Among Churchgoing Protestants

Research on volunteering behavior has consistently found a positive relationship between religion and volunteering. Using a sample of churchgoing Protestants (N=1,738)from the Religious Identity and Influence Survey we examine the specific influences of religiosity, religious identity, religious socialization, and religious social networks on local volunteer activity in church programs and non-church organizations, as well as general volunteering tendencies. These influences are presented within the theoretical framework of religious capital. Logistic regression techniques were applied to determine the strength of the contribution of these influences while accounting for basic background factors. Findings suggest that churchgoing Protestants are influenced by all measures to some degree, but religiosity (specifically participation in church activities) remains the strongest influence. Significant religious influences overall are most pronounced within the context of church-related volunteering which suggests that churchgoing Protestants exhibit a strong sense of community identity through their local churches. A discussion of these results and their implications for volunteering follows.     

Religious Engagement,Civic Skills,and Political Participation in Latin America

To what extent has the growth of Evangelicalism in Latin America contributed to political participation across the region? A number of scholars of religion and politics in the United States have suggested that Evangelicalism promotes the development of civic skills necessary for political engagement, while the Catholic Church, due to its hierarchical structure, provides fewer opportunities for skill acquisition. In this paper, we apply this debate to Latin America to test whether civic skills developed in Catholic and Protestant church activities lead to differential participation rates in 18 countries. We utilize the 2014 Pew Religion in Latin America survey to test these effects, and find that Protestant churches do indeed promote skill-developing activities at higher rates, but that Catholics, when involved, are more likely to translate this religious participation into political action. We conclude that political scientists must better understand the organizational role of religion in promoting political engagement worldwide.     

Religion and Altruistic U.S. Foreign Policy Goals: Evidence from a National Survey of Church Members

Interest in the possible role of religion in shaping attitudes toward the U.S. foreign policy has increased significantly in recent years, but relatively few studies have been conducted. Drawing on a new national survey of church members, we examine the relationships of religious identity, religious involvement, and congregational programs to attitudes about the importance of altruistic foreign policy goals. We find no support for popular claims that evangelical Protestants hold particularly supportive attitudes toward international human rights and humanitarian aid policies. We find only modest support for the idea that attendance at worship services encourages people to be altruistic in a way that influences their views about foreign policy. However, we do find considerable support for the idea that congregations can shape members' views about foreign policy through intentional activities that raise awareness of needs at home and abroad .     

Religious Institutions and Political Participation in America

Previous research on religious institutions and political participation finds that churches can increase participation among their members through the development of civic skills and the distinct political histories of religious traditions. This paper examines the various ways religious institutions promote the political participation of their members. We utilize the 1990 Citizen Participation Study to test seven hypotheses about the connections between religious institutions and political participation. We find, contrary to previous work, that church-gained civic skills and religious tradition do not directly affect political participation among those currently active in religious institutions. Rather, churches bring their parishioners more effectively into the political process through the recruitment of members to politics and when members come to see their church activity as having political consequences.     

Social Factors in the Church and Positive Religious Coping Responses: Assessing Differences Among Older Whites, Older Blacks, and Older Mexican Americans

Findings from a growing number of studies point to the social basis of a wide range of religious beliefs and behaviors. This study has two main goals. The first is to see whether four social aspects of congregational life (church attendance, attendance at Bible study groups, attendance at prayer groups, and informal spiritual support) are associated with greater use of positive religious coping responses. The second goal is to determine if the relationships between these social aspects of the church and religious coping vary across older whites, older blacks, and older Mexican Americans. The data suggest that more frequent church attendance is associated with greater use of religious coping responses in all three groups. However, the findings further reveal that the relationship between informal spiritual support and religious coping is especially stronger among older whites. The theoretical implications of these findings are discussed.     

Generating Trust in Congregations: Engagement,Exchange, and Social Networks

The relationship between religion and trust is complex and there is little consensus on why, in general, religious people appear to be more trusting than their unaffiliated peers. Most research on religion and trust focuses on differences between traditions and denominations, which offers rather limited insight into the genesis of trust for religious persons. In this study, we draw on recent theoretical developments in social psychology to explore how specific patterns of social interactions within congregations enhance within‐congregation trust among members to the benefit of both churches and individuals. Using survey data from the Portraits of American Life Study, we find that the positive relationship between religiosity and trust is driven less by religious beliefs or practices and more by particular characteristics of micro‐level processes that occur in churches (e.g., closeness of relationships to religious leaders, density of congregational ties, and both giving and receiving aid from other congregation members). In light of research on social learning and trust, we also discuss the potential benefits of this particularized trust for individuals’ levels of generalized trust.     

Social capital and religious and civic participation in Riga,Latvia: findings from the 2014 social survey

The article discusses the link between religious and civic participation in Riga based on the data obtained from a social survey in 2014. Religious and civic participation is a prerequisite for building social capital within a local community. Four types of relationships between civic and religious engagement have been identified: (1) individuals with no religious or civic activity; (2) religiously active individuals with no civic activity; (3) individuals involved in civic activities but who are religiously inactive; and (4) individuals involved in both religious and civic activities. Although the survey data indicate a weak correlation between civic and religious activities, religiously active individuals are more likely to be involved in civic activities.     

What Difference Does Youth Group Make? A Longitudinal Analysis of Religious Youth Group Participation Outcomes

Though many congregations structure youth ministry programs to foster desired religious and social outcomes, questions remain regarding whether participation in religious-based youth programs is beneficial for the youth involved. Studies show that religion typically results in positive life outcomes for youth, but less is known about the causal mechanisms through which religion makes a difference in their lives. Data analyzed are from two waves of the National Study of Youth and Religion (NSYR). This article examines the effect of youth participation on adult support, church connections, and moral values. A multivariate analysis with lagged dependent variables indicates some effects of youth group participation as well as self-selection processes.     

Bring Race to the Center: The Importance of Race in Racially Diverse Religious Organizations

In recent decades we have witnessed increased interest in racially diverse religious organizations. Similar trends are occuring in other institutions, like education and business. In this article I discuss the importance of understanding the role that race, as a system that advantages whites, plays in the congregational life of racially integrated churches. Drawing upon the critical race literature, I propose that because race is central to how our society is organized, interracial chruches will need to placate white members' and affirm their religiocultural preferences and interests in order to sustain a racially diverse congregation. I offer some evidence supporting this claim. I also discuss the strengths and limitations of other perspectives used to explain racially diverse religious organizations.     

Church‐based Community Activism: A Comparison of Black and White Catholic Congregations

Scholars have recently examined the role of black churches ein einitiatingcivil rights and social justice activities, community development and rehabilitation projects, and family support and community health outreach programs. Practically all of this research has been on black Protestant churches. This article seeks to address this gap in the literature byinvestigating the extent to which African‐American Catholic congregations engage in social action and social service programs in their communities. Data drawn from a nationwide survey of U.S. Catholic parishes are us d to show that black church s are significantly more likely than white churches to engage in social service and social action activities independent of a variety of demographic, organizational, and structural factors known—or suspected—to influence activism. This finding lends support to the argument that the extra‐religious functions of black churches—Protestant and Catholic—are more deeply ingrained in these religious institutions than is suggested by some analysts. Equally significant is the finding of positive and significant relationships between churches that have parish councils and leadershiptraining programs and congregational activism. This finding lends support to previous findings that suggest that the organizational structure of religious institutions may influence churchgoers opportunities for learning and practicing civic skills relevant to community activism.     

Compassionate Conservatives? Evangelicals,Economic Conservatism,and National Identity

In the United States, white evangelicals are more economically conservative than other Americans. It is commonly assumed that white evangelicals oppose redistributive social policies because of their individualistic theology. Yet Canadian evangelicals are just as supportive of redistributive social policy as other Canadians, even though they share the same tools of conservative Protestant theology. To solve this puzzle, I use multi‐sited ethnography to compare how two evangelical congregations in the United States and Canada talked about poverty and the role of government. In both countries, evangelicals made sense of their religious responsibilities to “the poor” by reference to national identity. Evangelicals used their theological tools differently in the United States and Canada because different visions of national solidarity served as cultural anchors for religious discourse about poverty. To understand the political and civic effects of religion, scholars need to consider the varied ways that religious groups imagine national community within religious practice.