Counting the Faithful: Measuring Local Religious Contexts in the United States

This study compares the estimates of religious composition of counties in the United States from three independent datasets: the 2010 Religious Congregational Membership Study (RCMS); the 2010 Infogroup Congregational membership data (INFO); and the Gallup Daily Poll—a large national survey with more than 1.3 million respondents. My analyses suggest that the estimates for most major religious groups from the three datasets are highly correlated to each other. In addition, the measures of local religious compositions from the three datasets successfully predict the religious composition of friendship networks in a large, nationally representative survey. These findings suggest that RCMS, the most widely used data source for measuring local religious composition in the United States, has a convergent and predictive validity. My analyses, however, also highlight important challenges in measuring geographic distributions of non‐Christian populations, as well as total religious populations in all religious traditions.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Decline and Conflict: Causes and Consequences of Leadership Transitions in Religious Congregations

Changes in leadership can be difficult for any organization. Leadership transitions in religious congregations might be especially challenging given the personal relationships involved and the spiritual dimension of a leader's position. This complexity often makes it difficult to separate the reasons for the transition from the impacts of the transition. For example, loss of membership and congregational conflict can be both a cause and a consequence of leadership change. Using the 2006–2007 National Congregations Study, this research explores how membership decline and congregational conflict are associated with leadership transitions in religious congregations. Although we find that leadership transitions are associated with conflict and membership decline, we also find that certain factors, such as whether the leader comes from within the congregation and context of the transition, moderate these associations.     

The Commitment Process in a Religious Commune: The Shakers

Focusing on the Shakers and using census data, this paper quantitatively examines influences on religious commitment and the way these influences differed between new and veteran members. Whereas personal characteristics (age, sex, nativity, and occupation) were the primary sources of influence on the commitment of veteran members, new recruits were also influenced by interpersonal and organizational factors (kinship ties, social bonds, and membership in leading groups). The differential effect of influences on commitment illustrates the nature of the commitment process in a religious commune.     

Assessing the Validity of Data Synthesis Methods to Estimate Religious Populations

The present study tests the validity of a data synthesis approach to population estimates of religiously defined groups. This is particularly important in places like the United States, where there is no definitive source of official data on its population's religious composition, and researchers must rely on costly, large‐scale surveys, or congregational membership studies. Each approach has limitations, especially for estimation of small religious groups and for estimation within small geographic areas. Without official statistics, the degree of bias in estimates is unknown. Data synthesis, specifically Bayesian multilevel estimation with poststratification, offers a useful alternative that maximizes the utility of data across all sources to estimate multiple groups from the same sources of data. This method also facilitates comparison of groups. This study provides evidence of the validity of the approach by synthesizing data from Canada, a country that includes questions about religious identification in its national census.     

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.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

Religious Involvement and Status-Bridging Social Capital

Is religious involvement positively associated with having influential friends or is religious involvement unrelated to this kind of social capital? Building on the distinction between the “bonding” and “bridging” aspects of social capital, I distinguish two kinds of bridging social capital—identity‐bridging and status‐bridging—that have been a source of terminological confusion. I examine the relationship between religious involvement and status‐bridging social capital by analyzing data from a large nationally representative survey of the U.S. adult population that included questions about friendships with elected public officials, corporation executives, scientists, and persons of wealth. The data show that membership in a religious congregation and holding a congregational leadership position are most consistently associated with greater likelihood of having these kinds of friendships. The data also show that frequency of religious attendance is largely unrelated to these measures of social capital and that there are some significant variations among religious traditions and size of congregation.     

Liminal Subjectivities and Religious Change: Circumscribing Giddens for the Study of Contemporary American Religion

Observers of American religion have noted significant changes in the last 50 years. Many of the current theories interpreting these changes cite the writings of the British social theorist Anthony Giddens. Such works suggest that we are living in a post-traditional, ‘late modern’ society in which self-identity, community, and the codes we live by are no longer ascribed, but reflexively made and re-made in continuous ‘projects of the self’. This article seeks to circumscribe late modernity theory for the study of contemporary religion, examining its usefulness and limitations. I argue that the disembedding structures of late modernity—while uneven in their effects on individuals from different social locations—create ‘liminal subjectivities’ among certain classes and groups. This state of being ‘betwixt and between’ social locations places individuals into new and sometimes ephemeral social networks, which in turn may result in them seeking out and experimenting with new religious groups, beliefs, and practices.     

Dynamics of Religious Group Growth and Survival

We model and analyze the dynamics of religious group membership and size. A group is distinguished by its strictness, which determines how much time group members are expected to spend contributing to the group. Individuals differ in their rate of return for time spent outside of their religious group. We construct a utility function that individuals attempt to maximize, then find a Nash equilibrium for religious group participation with a heterogeneous population. We then model dynamics of group size by including birth, death, and switching of individuals between groups. Group switching depends on the strictness preferences of individuals and their probability of encountering members of other groups. We show that in the case of only two groups—one with finite strictness and the other with zero—there is a parameter combination that determines whether the nonzero strictness group can survive over time, which is more difficult at higher strictness levels. We also show that a high birth rate can allow even the strictest groups to survive. Finally, we consider cases of several groups, gaining insight into strategic choices of strictness values and displaying the rich behavior of the model.     

Treating Scrupulosity in Religious Individuals Using Cognitive-Behavioral Therapy

Scrupulosity, the obsessional fear of thinking or behaving immorally or against one's religious beliefs, is a form of obsessive-compulsive disorder that has been relatively understudied to date. Treating religious patients with scrupulosity raises a number of unique clinical challenges for many clinicians. For example, how does one distinguish normal beliefs from pathological scrupulosity? How does one adapt exposures to a religious patient whose fears are related to sinning? How far should one go in exposures in such cases? How and when does one include clergy in treatment? We address these issues and report a case example of the successful treatment of an ultra-Orthodox Jewish woman using the treatment principles that we recommend for religious individuals with scrupulosity.     

The Associations of Greek and Religious Organization Participation with College Students' Social Well-Being and Purpose

Two online-survey studies examined the associations of Greek (i.e., sorority and fraternity) and religious (i.e., church or campus ministry) organization participation with college students' social well-being and sense of purpose. In study 1 (N = 281), religious organization membership (versus no membership) was associated with connectedness and purpose, but for Greek organizations the associations held only with respect to level of organization involvement. In study 2 (N = 426), Greek and religious organization membership were both associated with most social well-being and purpose indicators, but only Greek membership was linked to lower loneliness. As in study 1, level of involvement in Greek, but not religious, organizations was linked to social well-being. Hypothesized moderators of the associations between organization membership and the purpose and social well-being variables were not supported. We discuss implications for professionals who work with college students to promote well-being, and we present future research ideas.     

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.     

Estimating the Extent of Religious and Spiritual Activity in Australia Using Time–Budget Data

The amount of religious and spiritual activity in a society is usually estimated by surveys, census data, participant records, and membership data. Most of these do not provide a comparison of religious with other activities and suffer from significant halo effects. Time–budget data provide the basis for estimating religious activity as a percentage of all time and enable comparisons with other similar activities. This analysis of time–budget data from a nationally representative sample of Australians reveals that religious and spiritual activities are engaged in by 10 percent of households, constitute 0.28 percent of all activities compared with 0.26 percent for sporting and cultural attendances and 1.49 percent for sport and outdoor leisure activities.     

14 challenges and their solutions for conducting social neuroscience and longitudinal EEG research with infants

The use of electroencephalography (EEG) to study infant brain development is a growing trend. In addition to classical longitudinal designs that study the development of neural, cognitive and behavioural functions, new areas of EEG application are emerging, such as novel social neuroscience paradigms using dual infant-adult EEG recordings. However, most of the experimental designs, analysis methods, as well as EEG hardware were originally developed for single-person adult research. When applied to study infant development, adult-based solutions often pose unique problems that may go unrecognised. Here, we identify 14 challenges that infant EEG researchers may encounter when designing new experiments, collecting data, and conducting data analysis. Challenges related to the experimental design are: (1) small sample size and data attrition, and (2) varying arousal in younger infants. Challenges related to data acquisition are: (3) determining the optimal location for reference and ground electrodes, (4) control of impedance when testing with the high-density sponge electrode nets, (5) poor fit of standard EEG caps to the varying infant head shapes, and (6) ensuring a high degree of temporal synchronisation between amplifiers and recording devices during dual-EEG acquisition. Challenges related to the analysis of longitudinal and social neuroscience datasets are: (7) developmental changes in head anatomy, (8) prevalence and diversity of infant myogenic artefacts, (9) a lack of stereotypical topography of eye movements needed for the ICA-based data cleaning, (10) and relatively high inter-individual variability of EEG responses in younger cohorts. Additional challenges for the analysis of dual EEG data are: (11) developmental shifts in canonical EEG rhythms and difficulties in differentiating true inter-personal synchrony from spurious synchrony due to (12) common intrinsic properties of the signal and (13) shared external perturbation. Finally, (14) there is a lack of test-retest reliability studies of infant EEG. We describe each of these challenges and suggest possible solutions. While we focus specifically on the social neuroscience and longitudinal research, many of the issues we raise are relevant for all fields of infant EEG research.     

Religious Diversity in Mexico: Socioeconomic Attainment and Family Structure

Mexico has experienced dynamic changes in its religious landscape, but relatively little is known about the ways in which the affiliates of the diverse religious groups differ in their socioeconomic and family characteristics. This paper examines religious group differences in key demographic indicators of socioeconomic status and family structure using the 2000 Mexican Census. The changing patterns of religious affiliation in Mexico signal increasing religious, socioeconomic and familial diversity. Non-Christians and Mormons stand out for having higher scores on education and the wealth index relative to other religious groups. Most groups have lower rates of consensual unions and higher rates of marriage than do Catholics. These same groups also tend to have larger families and lower divorce/separation. These trends seem inconsistent with the Catholic teachings about marriage, divorce and contraception. Apparently, new groups are attracting adherents who have family orientations that differ from main-stream Mexican society.     

The Political Activities of Religious Congregations in the United States

In recent decades, much research has focused on how religious congregations affect individuals' political participation. However, only scant attention has been paid to examining the various ways in which religious congregations engage in political activism as formal organizational entities. Using data from the 1998 National Congregations Study (NCS), a survey of a nationally representative sample of 1,236 religious congregations, we begin to fill this gap in our knowledge about religion and politics. We report the rates at which congregations engage in a broad range of political activity, and we examine variations in this activity among major religious traditions. We emphasize two basic findings. First, although in absolute terms congregations' levels of political activism seem rather low, relative to other nonpolitical organizations they engage in politics in substantial numbers. Second, there are qualitative rather than quantitative differences in political activity across religious traditions. Religious traditions specialize in different modes of political participation, a fact that is obscured when attention is focused solely on the political activities of conservative religious groups.     

The Association between Religious Discrimination and Health: Disaggregating by Types of Discrimination Experiences,Religious Tradition,and Forms of Health

Research finds that experiences of religious discrimination are often associated with poorer health outcomes. However, there remain important questions to consider gaps, including whether religious discrimination has similar health impacts on religious minority groups and religious majority groups, whether religious discrimination is equally harmful for both mental and physical health, and whether specific types of discrimination have different impacts on health. Using survey data from a probability sample of U.S. adults and measures representing a variety of discrimination experience types, our analyses suggest that religious discrimination is indeed harmful for health, but that experiences of religious discrimination do not universally affect mental and physical health in the same ways. Rather than significant differences in the health impacts of religious discrimination across different religious groups, we find more variation in the health impacts of different types of experiences with discrimination. Further, we find that mental health is negatively impacted by a wider range of experiences with religious discrimination than physical health. These findings are in line with social psychological research on the differential health impacts of discrimination, and they highlight the importance of context in studies of the health effects of religious discrimination.     

The Origins of Religious Stratification in Colonial America

Religious stratification occurs when religion is institutionalized in the laws and/or customs of society as a criterion for the allocation of social positions and their attendant rewards. The result is a relatively stable ranking of religious groups in terms of their access to power, privilege, and prestige. In this article, we examine the social processes that contributed to the emergence of religious stratification in colonial America. Following Weber (1946), Lenski (1966), and Noel (1968), we use a "modified fair shares" theory that highlights the importance of three contributing influences: religious prejudice, competition, and differential power. After explaining the role played by each of these factors, we document the existence and enduring nature of religious stratification in the colonies. The evidence includes data on the religious establishments that arose in some colonies, other regulations governing access to scarce resources (such as the right to vote and hold public office), and differential access to economic and political power based on religious adherence. We conclude with observations about the need for further research on religious stratification in America.