Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life (n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.     

Assumed race moderates spontaneous racial bias in a computer‐based police simulation

We demonstrated that playing the roles of different outgroup races can elicit extrapersonal racial bias associated with respective racial groups. In a modified version of a computer‐based police simulation, the police officer's race was visually manipulated to be either Black or White. Korean participants made quick decisions whether to shoot targets (Black or White, armed or unarmed) on screen. Comparison of behavioral bias in the task revealed that, as expected, playing the role of a White police officer was associated with a stronger bias against Black targets compared to playing a Black police officer's role. The result suggests that when a social category is activated, one's race‐related behavior can reflect one's beliefs about the biases that members of that category hold.     

Religious individuals: evaluating their intrinsic and extrinsic motivations at the implicit level of awareness

Explicit cognitions are those that occur with intention and conscious awareness; implicit cognitions occur without such intention and awareness. Whereas some investigations have demonstrated consistencies between beliefs maintained at these two levels of awareness, others have demonstrated inconsistencies. In the present research, participants performed a speeded-response task, a variation of the Implicit Association Test (A. G. Greenwald, D. E. McGhee, & J. L. K. Schwartz, 1998), to evaluate their implicit identification with intrinsic and extrinsic religious motivations. Also, participants completed a self-report measure to evaluate their corresponding tendencies toward explicit motivations. The results provided evidence for consistency between participants' implicit identification and their explicit identification with intrinsic and extrinsic religious motivations. The finding of this consistency has implications for the relationship between intrinsic religiousness and social-desirability effects.     

Gods, Rituals, and the Moral Order

The functionalist "law" that religion sustains the moral order must be amended. As is demonstrated in this study, religion has this effect only as it is based on belief in powerful, active, conscious, morally-concerned gods. Contrary to Durkheim's claims, participation in religious rituals per se has little independent impact on morality and none when done on behalf of gods conceived as unconscious essences, or as conscious gods of small scope and lacking moral concerns. Thus, the link between gods and morality is limited mainly to societies having more complex cultures, but even in some highly developed societies a religious basis for morality is missing. Quantitative results are based on 427 societies included in the Atlas of World Cultures, and on surveys of the United States and 33 other nations.     

Religious Involvement among Caribbean Blacks in the United States

This study examined demographic and denominational differences in religious involvement (i.e., organizational, non-organizational, subjective) among Caribbean Blacks (Black Caribbeans) residing in the U.S. using data from the National Survey of American Life. Caribbean Blacks who were born in the U.S. had lower levels of religious involvement than those who immigrated and respondents originating from Haiti (as compared to Jamaica) had higher levels of religious involvement, while persons from Trinidad-Tobago reported lower service attendance than did Jamaicans. Older persons, women and married persons generally demonstrated greater religious involvement than their counterparts, while highly educated respondents expressed lower levels of self-rated religiosity. Denominational differences indicated that Baptists reported high levels of religious involvement; however, in several cases, Pentecostals and Seventh Day Adventists reported greater involvement.     

Fear of a Black Pulpit? Real Racial Transcendence Versus Cultural Assimilation in Multiracial Churches

The growing literature on multiracial churches tends to take the position that religious values can be influential in promoting racially inclusive religious communities. Marti offers further evidence for this argument: cosmetic changes predominately white churches make to their worship, music, and leadership in order to attract/retain “race‐conscious” black congregants. In this response, I argue that these churches do not cause blacks to transcend their race consciousness. They merely offer havens for those blacks who have already transcended their race enough to pursue membership in these religious communities. I conclude with a challenge to scholars in this line of research to add evidence of religion's ability to promote racial transcendence for “race‐conscious” white congregants.     

Community‐Based Participatory Research With Black Churches

Black Americans are more likely than other racial/ethnic groups to rely on spiritual and religious resources for mental health support. As such, counselors must seek unique ways to reach and understand Black communities. This article provides an overview of Black Americans' help‐seeking behaviors, the significance and culture of the Black Church, and a framework for counselors and counseling researchers to form effective partnerships to conduct community‐based participatory research initiatives that will produce empirical outcomes and promote culturally responsive mental health and wellness programming in Black communities.     

Religious Naturalism and the Religion-Science Dialogue: A Minimalist View

Although its roots go back at least to Spinoza, religious naturalism is once again becoming a self–conscious option in religious thinking. This article seeks to (1) provide a generic notion of religious naturalism, (2) sketch my own "minimalist" variety of religious naturalism, and (3) view the science–religion dialogue from both of these perspectives. This last will include reflection on the nature of scientific practices, the contributions of religious traditions to moral reflection, and Ursula Goodenough's "religiopoiesis."     

Racial group differences in help-seeking behaviors

The authors evaluated variations in help-seeking behaviors among Blacks and Whites and the role of cognitive-affective variables as mediators of these variations. Participants were 70 Black and 66 White community college students who completed the SCL-90-R (L. R. Derogatis, 1977, 1994), the Revised Multidimensional Health Locus of Control (T. Bekhuis et al., 1995), the Symptom Interpretation Questionnaire (J. M. Robbins & L. J. Kirmayer, 1991), and a measure of help-seeking behaviors and demographic information. Relative to White college students, Black college students significantly less frequently used psychological or social services and significantly more frequently used religious services. The authors accounted for group differences in religious help-seeking behaviors by beliefs in the power of God and by normalizing symptom attributions. The cognitive-affective variables that were studied did not account for differences in psychological help-seeking behaviors. The authors inferred that to better meet the needs of Black college students, collaboration between mental health services and religious services would likely be beneficial.     

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.     

Race,Religion, and Global Solidarities: W. E. B. Du Bois and “The Black Church” as a Contested Category

W.E.B. Du Bois was thoroughly ambivalent about the political significance of American Black churches regarding their role in challenging racial inequality. He saw them as integral to Black social life, but also as failing to live up to their potential as drivers of liberation. And, while he focused primarily on Black churches within the United States, Du Bois was also committed to Black liberation on a global level. This suggests great potential for applying DuBois’ analyses of Black religion to the question of transnational religious and racial solidarities and the global political salience of “the Black Church” as a category. In this context, this article explores the significance of DuBois’ work for analyzing the category of “the Black Church.” It does so through a comparative case study of African American Christian engagement with the issue of Israel and Palestine, with four case studies ranging from African American Christian Zionists to Palestinian solidarity activists. Across these cases, the analysis highlights the ways that the history, identity, and mission of “the Black Church” are invoked in the context of Palestine and Israel. It argues that “the Black Church” is best understood as a contested category of collective religious and racial identity.     

The Role of Help‐Seeking in Preventing Suicide Attempts among Lesbians,Gay Men,and Bisexuals

One possible approach to prevention of suicide attempts is to encourage help‐seeking among individuals at risk. We assessed whether different forms of treatment were associated with lower odds of a suicide attempt in a diverse group of 388 lesbian, gay, and bisexual (LGB) adults aged 18–59, sampled from New York City venues. Of individuals who attempted suicide, 23% sought mental health or medical treatment and 14% sought religious or spiritual treatment prior to the suicide attempt. Black and Latino LGBs were underrepresented in mental health or medical treatment and Black LGBs were overrepresented in religious or spiritual treatment. Seeking mental health or medical treatment was not associated with lower odds of a suicide attempt; seeking religious or spiritual treatment was associated with higher odds of a suicide attempt. We discuss these results and posit hypotheses for further research of this understudied topic.     

Black Reltrad: Measuring Religious Diversity and Commonality Among African Americans

The Black Church has remained an important topic of scholarly interest for more than a century, but less attention has been devoted to the consequences of contrasting denominational affiliations within the African‐American Protestant religious tradition. We advance a new coding scheme that allows researchers to measure and test black affiliates across a range of denominations with roots inside and outside of the greater Black Church. Findings from the 1972 to 2014 General Social Surveys indicate that our “Black Reltrad” syntax more meticulously captures similarities and differences among African Americans with respect to religious sensibilities, religious‐related social attitudes, and engagement in black politics than extant coding schemes. Consequently, although the legacy of racial discrimination and inequality binds blacks together, scholars must also recognize differences within the African‐American Protestant religious tradition.     

Complicating race: the relationship between prejudice, race, and social class categorizations

Although racial stereotyping and prejudice research have received considerable attention, the important element of social class has been largely excluded from social psychological research. Using the Statement Recognition Procedure, two experiments investigated social categorization along race and social class dimensions, the influence of racial and social class prejudice on these categorizations, and differences between White and Black perceivers. Analyses conducted at the subtype of race and social class memberships demonstrated differing patterns of categorization based on subtype membership. For example, lowerclass Black targets were primarily categorized by race, whereas middle-class Black targets were primarily categorized by social class. The results demonstrate the importance of considering social class membership independent of and in conjunction with race. Theoretical and methodological implications regarding the study for race and social class categorizations are discussed.     

Blood quantum and perceptions of black-white biracial targets: the black ancestry prototype model of affirmative action

The present study examined the causal role of amount of Black ancestry in targets' perceived fit with Black prototypes and perceivers' categorization of biracial targets. Greater Black ancestry increased the likelihood that perceivers categorized biracial targets as Black and perceived targets as fitting Black prototypes (e.g., experiencing racial discrimination, possessing stereotypic traits). These results persisted, controlling for perceptions of phenotype that stem from ancestry information. Perceivers' beliefs about how society would categorize the biracial targets predicted perceptions of discrimination, whereas perceivers' beliefs about the targets' self-categorization predicted trait perceptions. The results of this study support the Black ancestry prototype model of affirmative action, which reveals the downstream consequences of Black ancestry for the distribution of minority resources (e.g., affirmative action) to biracial targets.     

Black Churches as Therapeutic Groups

This article examines how Black churches serve as therapeutic groups and thus provide a source of psychological support to African American communities. Group theory is used as a conceptual framework to discuss the findings from 7 focus groups conducted in Black churches in the New York metropolitan area. Implications for counselors working with clients involved in the Black religious tradition are discussed.     

Religiousness,religious coping methods,and cognitive test anxiety among African-American college students

This study explored the roles of religiousness and religious coping methods in predicting cognitive test anxiety. A convenience sample of 121 African-American students (97 females and 24 males) ranging in age from 18 to 39 (M_age?=?20.16), attending a historically Black university completed an online questionnaire assessing demographic information, religiousness, religious coping methods, and cognitive test anxiety. Results showed that negative religious coping methods were significant factors in predicting cognitive test anxiety. These relationships may be pertinent for understanding salient factors that influence cognitive test anxiety in African-American college students.     

Changes in Religious Behaviors and Attitudes of College Students from 1973 to 1983

THERE SEEMS TO BE little empirical research on religion and religious values among college students, particularly regarding race and sex differences. For example, even though religion has been found to be an important and unifying force among Blacks (White, 1984), there does not seem to be any research on religious change and practices among Black college students. In the literature on female college students and religion, one study on religious attitude change (McAllister, 1981) found womens' attitudes to be more positive and traditional in 1974 than in the early 1960s and 1970s. Additionally, in some studies the relationships have been examined between religious attitudes and beliefs and sexual attitudes and beliefs among female students (King, Abernathy, Robinson, & Balswick, 1976; Mahoney, 1980; Young, 1981). To better understand such trends and relationships, the changes in religion and related values at one university by race and sex were studied over a 10-year period. A 29-item questionnaire on religion and related values was administered to a representative sample of incoming freshmen at the University of Maryland, College Park, in 1973 (N = 270: 41% men, 59% women; 70% White, 11% Black) and 1983 (N = 389: 55% men, 45% women; 77% White, 13% Black). Data were analyzed using chi- square and multivariate analysis of variance at the .05 level.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.     

SCIENTIFIC AND RELIGIOUS APPROACHES TO MORALITY: AN ALTERNATIVE TO MUTUAL ANATHEMAS

Abstract Many people today believe that scientific and religious approaches to morality are mutually incompatible. Militant secularists claim scientific backing for their claim that the evolution of morality discredits religious conceptions of ethics. Some of their opponents respond with unhelpful apologetics based on fundamentalist views of revelation. This article attempts to provide an alternative option. It argues that public discussion has been excessively influenced by polemics generated by the new atheists. Religious writers have too often resorted to overly simplistic arguments rooted in literalist approaches to the Bible and the religious traditions. More historically conscious methods can avoid implausible claims about both religion and science.