Confidence in Religious Leaders in Korea: A Research Note

Korea may provide an important testing ground for assessing religious growth as a correlate of religious authority. In Korea from 1985 to 1995, all religious groups experienced growth, but from 1995 to 2005 only the Catholic population did so. Favorable images of Korean Catholicism compared to other Korean religions point to one factor that may account for this trend, namely, confidence in religious leaders. Up to now there has been no empirical test measuring confidence in religious leaders among different religious groups in Korea. Using the 2003–2007 Korean General Social Surveys cumulative data, we found a hierarchy of confidence in religious leaders ranging from highest to lowest as follows: Catholics, Protestants, Buddhists, no religion. Our finding may suggest the continued vitality of Catholicism in Korea.     

Religion and Educational Ideals in Contemporary Taiwan

The relationship between religion and educational ideals in Taiwan is explored using the Taiwan Social Change Survey (1990, 1995, 2000, and 2005). Religion seems to influence the overall level of educational ideals. Both before and after controls, Taiwanese Protestants have the highest educational ideals for both boys and girls; the nonreligious have the second highest ideals. Members of the new religious movement Yi‐Guan‐Dao and Catholics have the lowest ideals, while folk religionists/Taoists and Buddhists are in the middle and not significantly different from each other. We discuss possible mechanisms of influence and how our findings speak to the available literature on religion and education in the United States and elsewhere.     

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.     

Secularism,Fundamentalism, or Catholicism? The Religious Composition of the United States to 2043

We provide a cohort‐component projection of the religious composition of the United States, considering differences in fertility, migration, intergenerational religious transmission, and switching among 11 ethnoreligious groups. If fertility and migration trends continue, Hispanic Catholics will experience rapid growth and expand from 10 to 18 percent of the American population between 2003 and 2043. Protestants are projected to decrease from 47 to 39 percent over the same period, while Catholicism emerges as the largest religion among the youngest age cohorts. Liberal Protestants decline relative to other groups due to low fertility and losses from religious switching. Immigration drives growth among Hindus and Muslims, while low fertility and a mature age structure causes Jewish decline. The low fertility of secular Americans and the religiosity of immigrants provide a countervailing force to secularization, causing the nonreligious population share to peak before 2043.     

Changing Patterns of Attendance at Religious Services in Canada, 1986–2008

According to the General Social Survey, the combined rate of weekly and monthly attendance at religious services in Canada has declined by about 20 points from 1986 to 2008. Approximately half of this decline stems from the increase in the proportion of people reporting no religion, who, for the most part, do not attend religious services. The other portion of this decline is attributable to eroding attendance rates among Catholics, particularly older Catholics, and Protestants in Québec. Attendance rates for Protestants outside of Québec show signs of increase. The reported increase in weekly attendance in Canada by the Project Canada surveys and cited by Bibby as a possible indicator of a religious renaissance is revealed as an artifact in the data due to an oversample of Protestants. I find another weighting problem in the Canadian Survey of Giving, Volunteering and Participating that leads to underestimates of aggregate religious attendance rates.     

Epistemological and Moral Conflict Between Religion and Science

Debates about religion and educational attainment often assume that members of certain religious groups do not seek out knowledge of science because they are opposed to the use of the scientific method. Using the science module of the 2006 General Social Survey, the analysis indicates that no religious group differs from the nonreligious comparison group in its propensity to seek out scientific knowledge. A more subtle epistemological conflict may arise when scientists make claims that explicitly contradict theological accounts. Findings indicate that Protestants and Catholics differ from the comparison group only on the very few issues where religion and science make competing claims. A third possible source of conflict may not be epistemological, but rather derives from opposition to what is understood as the public moral agenda of scientists. Findings indicate that conservative Protestants are opposed to scientific influence in public affairs due to opposition to the scientists’ moral agenda.     

Swapping Gender Traditionalism: Christianity,Buddhism, and Gender Ideology in South Korea

South Korea provides an ideal setting for studying religion and gender because Western and local religions are both prominent, and Confucianist beliefs still shape gender norms. Using the 2018 Korean General Social Survey, this study examines the extent to which two dimensions of gender traditionalism in South Korea–Confucian patriarchal ideology (i.e., belief in the subordination of women for Confucian patriarchy) and separate spheres ideology (i.e., belief that men are better suited to work and women to domestic responsibilities)—vary across Buddhists, Catholics, Protestants, and the nonaffiliated. The findings show that Christians have the lowest endorsement for Confucian patriarchal ideology while supporting separate spheres ideology as much as Buddhists, who are most gender traditional in both dimensions. The results illustrate the dynamics between religion and gender norms in South Korea's context, demonstrating how Christianity combines Western modernization with gender-essentialist traditionalism, while Buddhism maintains Confucian patriarchal values.     

Fundamental(ist) attribution error: Protestants are dispositionally focused

Attribution theory has long enjoyed a prominent role in social psychological research, yet religious influences on attribution have not been well studied. We theorized and tested the hypothesis that Protestants would endorse internal attributions to a greater extent than would Catholics, because Protestantism focuses on the inward condition of the soul. In Study 1, Protestants made more internal, but not external, attributions than did Catholics. This effect survived controlling for Protestant work ethic, need for structure, and intrinsic and extrinsic religiosity. Study 2 showed that the Protestant-Catholic difference in internal attributions was significantly mediated by Protestants' greater belief in a soul. In Study 3, priming religion increased belief in a soul for Protestants but not for Catholics. Finally, Study 4 found that experimentally strengthening belief in a soul increased dispositional attributions among Protestants but did not change situational attributions. These studies expand the understanding of cultural differences in attributions by demonstrating a distinct effect of religion on dispositional attributions.     

A Review of Carolyn Chen’s <Emphasis Type="Italic">Getting Saved in America: Taiwanese Immigration and Religious Experience</Emphasis>

Carolyn Chen’ Getting Saved in America: Taiwanese Immigration and Religious Experience examines the impact of immigration on the religious practices of Taiwanese American Christians and Buddhists. In particular, the author studies how recent immigrants from Taiwan either convert to evangelical forms of Christianity or identify as explicit Buddhists as a way to remake the self in a particularly American context. By offering a dual tradition focus, the author provides significant insight into the relationship between gender, religious, and ethnic identities for Taiwanese Americans. Reviewing the centrality of religion in the lives of Taiwanese American Christians and Buddhists and its similar function in the lives of Korean American Buddhists, this review essay addresses how Asian American forms of religion and spirituality are reinterpreted to address the complex renegotiation of identities that take place for recent immigrants. This review essay also examines the process of religious conversion by questioning whether the move from one religious tradition to another can be understood as an additive process rather than a complete transition and addressing the impact of conversion on later generations.     

Religious Confession and Symptom Severity: A Prospective Comparative Study

Little research has been done on comparing confessions regarding mental health. In the present study, 320 people (78 Buddhists, 77 Catholics, 89 Protestants and 79 Muslims) were compared in terms of their symptom severity. Buddhists and Protestants had lower scores than Catholics and Muslims for obsessive–compulsive behavior and hostility. Muslim group had the highest comparative scores for psychoticism. Buddhists and Protestants had comparatively low scores for paranoid ideation and overall symptom severity, with Catholics and Muslims having high ones. Results reveal that confession should be taken in account in psychological research and diagnosis, since it is explicitly associated with psychological well-being.     

Religion as culture: religious individualism and collectivism among american catholics, jews, and protestants

We propose the theory that religious cultures vary in individualistic and collectivistic aspects of religiousness and spirituality. Study 1 showed that religion for Jews is about community and biological descent but about personal beliefs for Protestants. Intrinsic and extrinsic religiosity were intercorrelated and endorsed differently by Jews, Catholics, and Protestants in a pattern that supports the theory that intrinsic religiosity relates to personal religion, whereas extrinsic religiosity stresses community and ritual (Studies 2 and 3). Important life experiences were likely to be social for Jews but focused on God for Protestants, with Catholics in between (Study 4). We conclude with three perspectives in understanding the complex relationships between religion and culture.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

The Association Between Church Attendance and Psychological Health in Northern Ireland: A National Representative Survey Among Adults Allowing for Sex Differences and Denominational Difference

This study extends previous research concerning the association between religion and psychological health in six ways: (1) by focusing clearly on religious attendance (church attendance); (2) by employing a robust measure of psychological distress (GHQ-12); (3) by studying a highly religious culture (Northern Ireland); (4) by taking sex differences into account (male or female); (5) by taking denominational differences into account (Catholic or Protestant); (6) and by obtaining a national representative sample (N = 4,281 adults aged 16 and above). Results from a 2 (sex) by 2 (denomination) ANCOVA demonstrated that Catholics recorded significantly lower levels of psychological health compared to Protestants, and that females showed significantly lower levels of psychological health compared to males. In addition, females reported higher frequency of religious service attendance than males, and Catholics reported higher attendance rates than Protestants. A significant positive association was found between frequency of religious attendance and GHQ-12 scores, and this association was moderated by sex and denomination. In conclusion, the results suggest that there may be sex and denominational differences in further understanding the relationship between frequency of religious attendance and psychological health.     

Religious Diversity and Community Volunteerism Among Asian Americans

We examine whether religious membership and participation foster community volunteerism among a religiously diverse group of Asian Americans. We use data from the Social Capital Community Benchmark Survey (SCCBS), the only data set that contains both a large, national sample of Asian Americans and detailed questions on religious and civic participation. Asian-American Protestants, Catholics, and adherents of non-Christian religions are involved in community volunteerism to varying degrees. Surprisingly, however, fewer Hindus and Buddhists volunteer when compared to the nonaffiliated. We use these results to propose theoretical concepts that take into account the impact of a religion's structure as well as the double-minority status faced by nonwhite and non-Christian Asian Americans on the likelihood of volunteering. Our findings indicate that accepted predictors of community volunteerism may operate differently among new nonwhite immigrants and their children than in the general U.S. population; this provides building blocks for future research on religion and civic participation among nonwhite and non-Christian populations.     

Generations of Catholics in Eastern Africa: A Practice‐Centered Analysis of Religious Change

This article considers how well Martin Riesebrodt's practice‐centered theory of religion addresses religious change among Catholics in eastern Africa. Two arguments are advanced using a generational change scheme. First, Riesebrodt's focus on religious practices assists in understanding many changes that African Catholics and their communities have experienced over time. It acknowledges believers’ perspectives and the impact of missionaries, and it generates comparative insights across different cases. However, Riesebrodt's approach has limitations when developing a comparative perspective on historical transformation in these communities. Therefore, his focus on the objective meaning of interventionist religious practices needs supplementing: (1) capturing religious change within a given religion requires attention both to practices and their subjective appropriation by believers, and (2) in the forging of collective identities, theological reflection by elites helped connect Catholic practices to preexisting worldviews and Catholic practices marked generational change by distinguishing Catholics from other African Christians.     

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.     

Wage Differentials in the United States: Does Religious Participation Matter?

Using data on non‐Hispanics from the 2005 Panel Study of Income Dynamics (PSID), this article examines the within‐religion association between religious participation and wages for mainline Protestants, conservative Protestants, and Catholics, the three major religious groups in the United States. While previous studies have examined this relationship for women only and using ordinary least squares (OLS), this article further analyzes gender differences and differences along the wage distribution using a quantile regression (QR) approach. The results indicate that high participation in religious services is associated with lower wages among mainline Protestant women and men, and among Catholic men. Among Catholic women, those who are not participating in religious activities earn higher wages relative to those who participate on a weekly basis. Furthermore, this advantage is more pronounced at high wages, as the QR estimates show. These results suggest the importance of defining religious participation in a manner that allows the detection of nonlinear effects. In addition, the findings speak to the importance of religion in the lives of individuals and may benefit policies dealing with male‐female wage differentials.     

Protestant and Catholic Distinctions in Secularization

Differences between Protestants and Catholics in religious beliefs and behavior are revisited in the light of growing theoretical and empirical evidence for stages of secularization and a remaining religious core in Western societies. To what extent are remaining Protestants more religious than before and compared with remaining Catholics? Analyzing repeated cross-sectional survey data from 1985 to 2012 in the US, Canada, and Great Britain, we find that, in most cases, Protestant affiliation has declined more significantly than Catholic affiliation. Yet, individuals who declare themselves as belonging to a Protestant denomination have higher rates of regular service attendance, prayer, and Christian beliefs than those previously. They have also surpassed these same rates among Catholics in both the US and Canada and are on track to do so in Britain in the coming years.     

Religion and Partisanship in Canada

Using a survey of three thousand Canadian adults conducted by the Angus Reid Group in the autumn of 1996, we examine the continuing role of religion in shaping partisan preferences. We find that traditional religious alignments still have some impact, but are being reshaped by both religious and political developments. We find that Evangelical Protestants are drawn toward the new Reform Party, Mainline Protestants still tend toward the Progressive Conservatives, and Catholics—both English‐and French‐speaking—remain the bulwark of the Liberal Party. The New Democratic Party, however, finds its greatest resonance among secular Canadians, and the Bloc Quebecois is strongest among nominal, rather than practicing, French‐speaking Catholics. In multivariate analysis, these religious variables stand up well against other influences in explaining partisan preferences.