Don't Call Me Ishmael: Religious Naming Among Protestants and Catholics in the United States

We explore whether first names of religious origin continue to have religious connotations for Protestants and Catholics in a U.S. culture where naming is largely secularized. We use 1994 General Social Survey data to examine several questions: (1) whether there are Protestant-Catholic differences in broad categories of names (Old Testament, New Testament, saints, etc.); (2) whether worship attendance predicts the likelihood that Protestant and Catholic parents select categories of names corresponding to their respective traditions; and (3) whether worship attendance predicts selection of specific names that are disproportionately common within Protestantism and Catholicism (without regard to the broader categories). Results show some expected Protestant-Catholic differences in the frequency of name categories. However, there is no relationship between parental worship attendance and the likelihood of choosing these categories, suggesting that differences cannot be explained by religious motivations. In contrast, worship attendance does increase Catholics' likelihood of choosing specific names that are disproportionately common within their tradition. This suggests that committed Catholics perceive certain names as "Catholic" and represents one instance in which names do retain religious connotations for believers. We are aware of no previous research that has established such a link between parental religious commitment and naming.     

Specifying the Impact of Conservative Protestantism on Educational Attainment

Recent studies have demonstrated that conservative Protestantism negatively affects educational advancement. However, these studies have treated conservative Protestantism as a monolithic religious bloc that uniformly constrains achieving higher education. Disaggregating conservative Protestantism into fundamentalists, Pentecostals, and evangelicals reveals that the relationship between conservative Protestantism and educational attainment is more complex than recently shown. Findings from a nationally representative sample of Americans show that fundamentalists and Pentecostals are generally less likely to be college educated relative to other religious groups and nonreligious affiliates. The findings also show that not only are evangelicals more likely to be college educated than fundamentalists and Pentecostals, but with the exception of Jews, they are as likely or more likely than other religious groups and nonreligious affiliates to be college educated. This article suggests that different cultural traditions explain the variation in educational attainment among conservative Protestants .     

Religion,religiosity, and South Korean consumer switching behaviors

• This study investigated the relationship between religious affiliation and level of religiosity and consumer product‐ and store‐switching behavior among South Korean consumers. Comparisons in switching behavior are reported for three different denominational groups prevalent in South Korea (Buddhism, Catholicism, and Protestantism), non‐religious affiliated respondents, and among persons exhibiting different levels of religiosity. Religious affiliation, including non‐affiliation, was not found to be significantly related to switching behavior. However, consumers reporting high levels of religiosity were found to be significantly less likely to engage in product purchase‐ and store‐switching behaviors than those reporting lower levels of religiosity. Consumers reporting high levels of religiosity are also less likely to engage in product purchase switching behavior than non‐religious affiliated consumers (i.e., no religiosity consumers). This pattern held across denominations. Statistically significant differences in switching behavior were not obtained between consumers reporting low levels of religiosity and those respondents who expressed no religious affiliation.

Copyright © 2009 John Wiley & Sons, Ltd.     

Disaggregating Conservative Protestant Groups in Northern Ireland: Overlapping Categories and the Importance of a Born-Again Self-Identification

Rather than treating conservative Protestantism as a homogenous phenomenon, recent literature has underlined the importance of disaggregating this group to illuminate important attitudinal and behavioral differences between conservative Protestants. However, the methods used to empirically operationalize conservative Protestantism have not always been able to capture variations within the groupings. Based on analysis of the 2004 Northern Ireland Life and Times Survey , we argue that religious self-identification is a more useful way of analyzing conservative Protestant subgroups than denomination or religious belief. We show that many of these identifications are overlapping, rather than stand-alone, religious group identifications. Moreover, the identification category of born-again has seldom been included in surveys. We find having a born-again identification to be a better predictor than the more frequently asked fundamentalist and evangelical categories of the religious and social beliefs that are seen as indicative of conservative Protestantism.     

Is intrinsic religious orientation a culturally specific American Protestant concept? The fusion of intrinsic and extrinsic religious orientation among non‐Protestants

The relationship between intrinsic and personal extrinsic religious orientation as suggested by Gorsuch and McPherson is studied within four denominational samples of university students in four different cultural environments. Results show that intrinsic and extrinsic personal religious orientation form two separate dimensions only within the American Protestant sample. In three different European religious environments (one Eastern Orthodox, one Islamic, and one Roman Catholic), all extrinsic personal and intrinsic items can be combined into a single dimension. It is speculated that the intrinsic orientation may be culturally tied to Protestantism. Copyright © 2007 John Wiley & Sons, Ltd.     

Different Religions,Different Politics? Religion and Political Attitudes in Argentina and Chile

Various theories attempt to explain political outcomes. One of the most bitterly contested schools of explanation deals with culture, attitudes, and values. In the broadest sense, this tradition argues that political and social outcomes are determined in large part by the shared beliefs and values of the populace or a subgroup thereof. Thus, Stephen White (1984) has defined political culture as “historically formed beliefs and behavior,” recognizing that one's political attitudes and behavior are usually formed by inherited values as well as life experience. Moreover, scholars of political culture expect continuity of values over time and therefore are intrigued by cases of changing beliefs and attitudes. Thus, the explosive growth of evangelical and Pentecostal Protestantism in Latin America, where Protestants have grown from a handful to 20–30 percent of the population in a single generation, provides a unique opportunity for study. This rapid shift to Protestantism and its consequences for democracy have been fiercely debated in recent years. Max Weber's Protestant ethic thesis suggests that Protestantism may provide a catalyst for the establishment of democratic norms. However, many contemporary scholars argue that evangelical Protestantism is conservative, authoritarian, and politically passive. Do different religions result in different political attitudes? Does religious devotion, as distinguished from denomination, affect one's politics? This article evaluates political attitudes among Protestants and Catholics in Argentina and Chile to examine the claims of recent political culture arguments that modern Latin American Protestantism is resistant to democratic values. Survey data indicate that religious intensity (“devout‐ness”), rather than religious affiliation, does influence political attitudes, and that demographic and political engagement variables also influence democratic values.     

Searching for Protestantism in the Encyclopedia of Protestantism

This article uses Hans Hillerbrand's Encyclopedia of Protestantism¹ to explore the protean character of Protestantism. In considering the question What is Protestantism? it assesses two characterisations of Protestantism: as a rejection of Catholicism and as a religious prelude to secularisation. The article discusses the history of the religion, the challenge of defining a 500-year-old religious family, the ambiguous boundary between Protestantism and Catholicism, and the thin line separating Protestants from their post-Protestant descendants. It concludes by reflecting on the implications of the Encyclopedia of Protestantism for the field of religious studies.     

Academic professionalization and protestant reconstruction, 1890-1902: George Albert Coe's psychology of religion

This paper examines the relationship between the New Psychology and American Protestantism in the late nineteenth century through a consideration of the early career of George Albert Coe. Coe originally aspired to become a Methodist minister but after several years studying evolutionary biology and the New Theology his professional interests came to rest on the New Psychology. His decision to pursue a career in psychology and his subsequent research program is discussed in relation to the religious and institutional context of the period. For Coe, the New Psychology was not an ideologically secular initiative but a methodologically secular means of advancing a religious agenda. His experience suggests that the field's growth in the 1890s is partly attributable to the perception that psychology could help bring Protestantism into line with modern experience.     

Relationship between religion-related factors and obsessive compulsive disorder

This exploratory study sought to determine whether selected religion-related factors differentiated between 86 patients with obsessive compulsive disorder (OCD), 73 patients with panic disorder, and 292 patients with other psychiatric (non-anxiety) disorders. A standard history questionnaire was used to obtain information from patients concerning religion of origin, involvement in religious activities, religious conflict, and perceived religiousness of parents. It was found that the percentage of patients who reported experiencing religious conflict was significantly higher for the OCD group than for the other two groups. Other findings suggested associations between Catholicism and OCD and between Protestantism and panic disorder, but further research is needed to clarify these relationships. This article is based on a paper presented at the 98th annual convention of the American Psychological Association, Boston, August 1990.     

Searching for Protestantism in the Encyclopedia of Protestantism

This article uses Hans Hillerbrand's Encyclopedia of Protestantism ¹ to explore the protean character of Protestantism. In considering the question What is Protestantism? it assesses two characterisations of Protestantism: as a rejection of Catholicism and as a religious prelude to secularisation. The article discusses the history of the religion, the challenge of defining a 500-year-old religious family, the ambiguous boundary between Protestantism and Catholicism, and the thin line separating Protestants from their post-Protestant descendants. It concludes by reflecting on the implications of the Encyclopedia of Protestantism for the field of religious studies.     

Relationship between religion-related factors and obsessive compulsive disorder

This exploratory study sought to determine whether selected religion-related factors differentiated between 86 patients with obsessive compulsive disorder (OCD), 73 patients with panic disorder, and 292 patients with other psychiatric (non-anxiety) disorders. A standard history questionnaire was used to obtain information from patients concerning religion of origin, involvement in religious activities, religious conflict, and perceived religiousness of parents. It was found that the percentage of patients who reported experiencing religious conflict was significantly higher for the OCD group than for the other two groups. Other findings suggested associations between Catholicism and OCD and between Protestantism and panic disorder, but further research is needed to clarify these relationships. This article is based on a paper presented at the 98th annual convention of the American Psychological Association, Boston, August 1990.     

The Politics of Religious Heritage: Framing Claims to Religion as Culture in Spain

This article contributes to sociological theorizations of religion as heritage through analyzing the politics of religious heritage in Spain since its transition to democracy during the late 1970s. Our analysis is organized around three historical sequences of critical importance for understanding the political and legal significance of discourses that frame religion as cultural heritage in Spain: (1) negotiations that took place during Spain's democratic transition between 1977 and 1980; (2) discussions that surfaced in the context of the state's decision to recognize Islam, Protestantism, and Judaism in 1992; and (3) more recent debates regarding the incorporation of religious minorities in the context of increasing religious diversity, especially concerning places of worship. We show how framing “religion” using the language of cultural heritage has provided religious actors with a means of defending the connection between religion and national identity—and of protecting the privileges of majoritarian religious institutions without violating core tenets of secularism or pluralism. This scenario has created space for certain religious minorities to claim a place within Spain's evolving socioreligious landscape by invoking alternative heritages from Spain's multicultural past.     

Estimating Religious Populations with the Network Scale‐Up Method: A Practical Alternative to Self‐Report

Getting accurate information on religious demographics from survey‐based self‐reports presents a difficult task, suffering from the biases of social desirability, personal safety concerns, and the ambiguous definitions of religious identity. The network scale‐up method (NSUM) is an estimation strategy based on the enumeration of social network ties. NSUM has recently been employed to estimate the sizes of hidden populations in criminology and public health, but it has not been utilized in the study of religion. In this study, we argue for the advantages of NSUM in overcoming the biases associated with self‐reports and lay out a practical guide for the scholars of religion to the design and calculation of NSUM. We use a recent survey of Chinese international students to illustrate the use of NSUM and estimate the percentage of Buddhists (4.3 percent) and Christians (8.6 percent) in this population. We recommend interested scholars to adopt NSUM for its reliability, easy implementation, and the affinity between the sociological perspective on religion and the socially‐oriented assumption of NSUM.     

Protestantism and Child Mortality in Northeast Brazil, 2000

The recent growth of Pentecostal Protestantism in Latin America has called attention to the social consequences of religious conversion. Ethnographic studies find that affiliation with Pentecostal churches is associated with attitudinal and behavioral transformations that modify gender relations, enhance the economic viability of the household, and endow families with social capital that can be mobilized during periods of economic stress, sickness, and emergency. The nature of the changes suggests that they may improve the welfare of infants and young children within the family. To explore this proposition, we use sample data from the 2000 demographic census in the Brazilian northeast to estimate the probability of death among children born to women 20 to 34 years of age. The findings show that, other things being equal, the death rate among children born to Protestant women is around 10 percent lower compared to the death rate among children born to Catholic women. We further disaggregate Protestants into "traditional" (e.g., Baptist, Presbyterian) and "Pentecostal" (e.g., Assembly of God) subgroups, and show that the mortality-reducing effect is greater among historical compared to Pentecostal Protestants. No mortality effects were associated with membership in neo-Pentecostal churches.     

A Durkheimian analysis of youth suicide: Canada, 1971 and 1981.

Durkheim hypothesized that suicide varies inversely with the extent of social integration in family, religious, political, and economic life. In this study I examine the relationship between three of these sources of social integration on young Canadians' (aged 15-29) suicide rate for 1971 and 1981: family integration (as measured by divorce), religious integration (as measured by the percent of the population reporting no religious affiliation), and economic anomie (unemployment). The findings of this research provide confirmation for the hypothesis that religious detachment among the young is associated with increased proneness to commit suicide. The effect of family dissolution was positive and significant for both young men and women in 1981 but not in 1971, giving partial confirmation for the family integration explanation of suicide. These results pertaining to unemployment are not consistent with the American-based literature that calls for a significant and positive impact on the odds of self-destruction.     

The objects of American religious studies

Disciplinary retrospectives on American religious studies have come over the last several decades to center on a single turning point, a decisive and expansive reformation of the object of scholars’ attentions. In a nutshell, somewhere between the 1970s and 1980s a vanguard among us began at last to leave off writing about white, northeastern, Protestant men and to write instead about everybody: more religions, more relations to religion, more of what counts as religion in the first place. Even as it lies at the animating heart of our disciplinary self-appraisals, however, this narrative turn from Protestantism to pluralism in American religious studies seems itself peculiarly resistant to analysis. This essay proposes that we revisit the dialectic between ‘oneness’ and ‘manyness’ in American religious history and historiography. In particular, it urges that we bring scrutiny to bear on the ways that our newer narratives of religious pluralism in America come to be spliced within a more longstanding and resilient metanarrative rooted in American Protestantism.     

Religious Belonging,Religious Agency,and Women's Autonomy in Mozambique

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision‐making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated with different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross‐national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.     

Psychiatry,Cultural Competency,and the Care of Ultra-Orthodox Jews: Achieving Secular and Theocentric Convergence Through Introspection

Several socio-cultural factors complicate mental health care in the ultra-Orthodox Jewish population. These include societal stigma, fear of the influence of secular ideas, the need for rabbinic approval of the method and provider, and the notion that excessive concern with the self is counter-productive to religious growth. Little is known about how the religious beliefs of this population might be employed in therapeutic contexts. One potential point of convergence is the Jewish philosophical tradition of introspection as a means toward personal, interpersonal, and spiritual growth. We reviewed Jewish religious-philosophical writings on introspection from antiquity (the Babylonian Talmud) to the Middle Ages (Duties of the Heart), the eighteenth century (Path of the Just), the early Hasidic movement (the Tanya), and modernity (Alei Shur, Halakhic Man). Analysis of these texts indicates that: (1) introspection can be a religiously acceptable reaction to existential distress; (2) introspection might promote alignment of religious beliefs with emotions, intellect and behavior; (3) some religious philosophers were concerned about the demotivating effects of excessive introspection and self-critique on religious devotion and emotional well-being; (4) certain religious forms of introspection are remarkably analogous to modern methods of psychiatry and psychology, particularly psychodynamic psychotherapy and cognitive-behavioral therapy. We conclude that homology between religious philosophy of emotion and secular methods of psychiatry and psychotherapy may inform the choice and method of mental health care, foster the therapist-patient relationship, and thereby enable therapeutic convergence.     

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.