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.     

Faith,Race‐Ethnicity,and Public Policy Preferences: Religious Schemas and Abortion Attitudes Among U.S. Latinos

Research has demonstrated that white conservative Protestants are more opposed to abortion than their Catholic counterparts. At the same time, conservative Protestantism has made significant inroads among U.S. Latinos. This study augments existing research on religion and racial‐ethnic variations in abortion attitudes by comparing levels of support for legalized abortion among Catholic and conservative Protestant Latinos. Data are drawn from a nationally representative sample of U.S. Latinos. Significantly greater opposition to abortion is found among religiously devout conservative Protestant Latinos when compared with their Catholic counterparts. Latino Catholicism, which functions as a near‐monopolistic, highly institutionalized faith tradition among Hispanics, produces weaker antiabortion attitudes than those exhibited in Latino conservative Protestantism. Among Latinos, conservative Protestantism operates as a niche voluntaristic faith. These factors produce a religious schema that yields robust antiabortion attitudes. This study has important implications for understanding the intersection of race‐ethnicity, religion, and public policy preferences.     

Religion and Gambling Among U.S. Adults: Exploring the Role of Traditions,Beliefs, Practices,and Networks*

Opportunities for legal gambling of various types have expanded rapidly in the United States in recent years. Our study develops a series of theoretical arguments linking multiple dimensions of religious involvement—traditions, beliefs, practices, and networks—with the frequency of gambling activity. Relevant hypotheses are then tested using data from the Panel Study of American Religion and Ethnicity (PS‐ARE), a recent nationwide probability sample of U.S. adults. Findings underscore the importance of co‐religionist networks in deterring gambling. In addition, biblical inerrantists and members of conservative Protestant and sectarian groups are relatively disinclined to gamble. Religious attendance is also inversely associated with gambling frequency. Differences in gambling by religious tradition are amplified among persons with strong co‐religionist networks. Several study limitations are noted, and promising future research directions on the dynamics and functioning of church‐based networks are identified.     

The Association Between Religious Beliefs and Practices and End-of-Life Fears Among Members of the Presbyterian Church (U.S.A)

This study examines the association between various religious beliefs and practices and fears pertaining to death and dying in a national sample of liberal Protestant U.S. adults. Data were analyzed from a 2002 survey of members and elders of the Presbyterian Church (U.S.A) (N = 935). Four measures of religion were tested together in models predicting four end-of-life fears. Church attendance (p < .01), other church involvement (p < .05), and belief in life after death (p < .001) had negative associations with the fear of what happens after death. Private devotion was inversely related to the fear of dying in pain (p < .05). Involvement in church activities (p < .05), aside from religious services, was inversely related to the fear of leaving loved ones behind. Females tended to be more fearful than males of dying alone and dying in pain and older adults tended to be less fearful than younger adults of the unknown and of leaving loved ones behind.     

Religion and Happiness Among Israeli Jews: Findings from the ISSP Religion III Survey

This study investigates religious predictors of happiness in a population-based sample of Israeli Jewish adults (N = 991). Using data collected in 2009–2010 as a part of the International Social Survey Programme’s Religion III Survey, analyses were conducted on a fully recursive structural model of the effects of synagogue attendance and several religious mediators on a single-item measure of happiness. Bivariately, every religious measure (synagogue attendance, prayer frequency, certainty of God beliefs, a four-item Supernatural Beliefs Scale, and subjective religiosity) is positively and significantly associated with happiness. In the structural model, 11 of 15 hypothesized paths are significant. Of these, only subjective religiosity exhibits a significant direct effect on happiness (β = 0.15, p < .01). The other four religious indicators, however, all exert indirect effects on happiness through subjective religiosity and combinations of each other. Total effects on happiness of both synagogue attendance (β = 0.10, p < .01) and the Supernatural Beliefs Scale (β = 0.12, p < .05) are statistically significant. Analyses adjust for effects of age and other sociodemographic covariates. Results build on a growing body of population-based findings supporting a salutary impact of Jewish religious observance on subjective well-being in Israel and the diaspora.     

Recovering the Lost: Remeasuring U.S. Religious Affiliation

Over the past several decades, survey research has found a growing percentage of Americans claiming no religious affiliation. In this article, we introduce a modified religious traditions (RELTRAD) typology to measure religious affiliation. The approach benefits from a more detailed data collection and coding scheme of religious tradition based upon religious family, denomination, and congregation. Using new national survey data from the Baylor Religion Survey, we find: (1) improvement to survey design and measurement makes it possible to accurately locate more Americans within established religious traditions; (2) Americans remain connected to congregations, but less so to denominations or more generic religious identity labels; and (3) religious adherents are considerably more evangelical than prior studies have found. Finally, we consider how affiliation as a form of religious belonging relates to religious beliefs and behaviors.     

Religious Commitment,Skepticism, and Struggle Among U.S. College Students: The Impact of Majority/Minority Religious Affiliation and Institutional Type

Using a longitudinal sample of over 14,000 undergraduate students, this study explores whether and how students’ religious transformations during the college years are associated with their religious affiliation, religious experiences, and the institutional characteristics of their college or university. Hierarchical linear modeling reveals that students from religious majority groups (i.e., mainline and evangelical Protestants) generally experience increased religious commitment and decreased religious skepticism as compared with students from religious minority groups. Interestingly, though, students from these majority groups also report greater levels of religious struggle compared to minority group students. Moreover, institutional religious affiliation and an inclusive campus religious climate often attenuate the relationship between students’ religious affiliation and their religious transformation. Environments at both the macro (campus) and micro (friendship groups) levels contribute critically to young adults’ religious commitment.     

Gun Culture and Symbolism Among U.K. and U.S. Women

Abstract

The authors explored attitudes of young women in the United Kingdom (n = 108) and the United States (n = 91) toward (a) the possession and use of guns through the Attitude to Guns Scale (N. R. Branscombe, J. A. Weir, & P. Crosby, 1992) and (b) guns' perceived functional and symbolic significance through the Symbolic Nature of Guns Scale (C. A. Cooke & J. E. Puddifoot, 1997). There were significant differences in beliefs concerning the right to own a gun and the protective effect of guns but not in the perceived contribution of guns to crime. Although neither group strongly equated guns symbolically with power or control, the U.S. women were more likely to perceive guns as expressions of freedom or independence, and the U.K. women were more likely to view guns as expressions of danger and violence. The findings were contextualized by comparison with samples of male control participants of similar ages.     

数据中的美欧宗教

美国的宗教状况一直是宗教学界极为关注的问题。而世界上颇多著名的调查机构都对此问题有所涉及。本文就结合盖洛普咨询公司（The Gallup Organization）、美国哈里斯互动调研公司（Harris Interactive Inc．）、加拿大安格斯列特策略（Angus Reid Strategies）、法国益普索市场研究集团公共事务部（Ipsos Public Affairs）的调查数据．对美国的宗教信仰状况、宗教在日常生活中的地位以及宗教与社会的关系进行一初步的分析。     

Attitude Toward Christianity and Psychological Type: A Survey Among Religious Studies Students

A sample of 367 students studying religion at A-level completed the Keirsey Temperament Sorter together with the Francis Scale of Attitude Toward Christianity. The data demonstrated that sensing types hold a more positive attitude toward Christianity than intuitive types and that judging types hold a more positive attitude toward Christianity than perceiving types. No significant differences in attitude toward Christianity were found either between extroverts and introverts, or between thinking types and feeling types.     

Beliefs About Tobacco, Health, and Addiction Among Adults in Cambodia: Findings from a National Survey

There remains a very high rate of smoked and smokeless tobacco use in the Western Pacific Region. The most recent findings from national adult tobacco surveys indicate that very few daily users of tobacco intend to quit tobacco use. In Cambodia, a nation that is predominantly Buddhist, faith-based tobacco control programs have been implemented where, under the fifth precept of Buddhism that proscribes addictive behaviors, monks were encouraged to quit tobacco and temples have been declared smoke-free. In the present study, we included items on a large national tobacco survey to examine the relation between beliefs (faith-based, other) about tobacco, health, and addiction among adults (18 years and older). In a stratified, multistage cluster sample (n = 13,988) of all provinces of Cambodia, we found that (1) 88–93% believe that Buddhist monks should not use tobacco, buy tobacco, or be offered tobacco during a religious ceremony; (2) 86–93% believe that the Wat (temple) should be a smoke-free area; (3) 93–95% believe that tobacco is addictive in the same way as habits (opium, gambling, alcohol) listed under the fifth precept of Buddhism; and (4) those who do not use tobacco are significantly more likely to cite a Buddhist principle as part of their anti-tobacco beliefs. These data indicate that anti-tobacco sentiments are highly prevalent in the Buddhist belief system of Cambodian adults and are especially evident among non-users of tobacco. Our findings indicate that faith-based initiatives could be an effective part of anti-tobacco campaigns in Cambodia.     

Coerced First Sexual Intercourse Among Women in Ghana: Evidence from the Demographic and Health Survey

Using the 2008 Demographic and Health Survey, and applying logit and log-normal hazard models, this study examined the determinants and timing of coerced first sexual intercourse among women aged 15–49 years in Ghana. Results indicate statistically significant relationships between demographic and sociocultural variables on the likelihood and timing of coerced first sexual intercourse among Ghanaian women. Married women were significantly less likely to report coercion at first sex, but had a faster timing to coerced first sex compared to the never married. Older women were significantly less likely to report coerced first sex, compared to younger women. Similarly, women who had their sexual debut at younger ages were more likely to say they were forced, compared to those who experiencing theirs at older ages. While Ewe and Ga Adangbe women were more likely to report coerced first sex, compared to Akans, traditionalists were less likely to do so, compared to Christians. This study highlights the need for critical appraisal of the cultural interpretation of violence and for future studies to explore the causes of this phenomenon.     

The Conflict Between Religion and Science in Light of the Patterns of Religious Belief Among Scientists

Recent summaries of psychologist James H. Leuba's pioneering studies on the religious beliefs of American scientists have misrepresented his findings and ignored important aspects of his analyses, including predictions regarding the future of religion. Much of the recent interest in Leuba was sparked by Edward J. Larson and Larry Witham's commentary in Nature (3 April 1997), “Scientists Are Still Keeping the Faith.” Larson and Witham compared the results of their 1996 survey of one thousand randomly selected American scientists regarding their religious beliefs with a similar survey published eighty years earlier by Leuba. Leuba's original studies are themselves problematical. Nonetheless, his notion that different fields of science have different impacts on the religion‐science relationship remains valid. Especially significant is his appreciation of religion as a dynamic, compelling force in human life: any waning of traditional beliefs does not mean a decrease in religious commitment but calls for a new spirituality in harmony with modern scientific teachings. Leuba's studies, placed in proper context, offer a broad historical perspective from which to interpret data about religious beliefs of scientists and the impact of science and scientists on public beliefs, and opportunity to develop new insight into the religion‐science relationship.     

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.