Seven things to consider when measuring religious identity

Measuring religious identity is complex. The author offers seven suggestions for those who wish to describe and understand religious identity using survey data:

• (1)?Definitions and measures of religious identity shape knowledge about religious groups;

• (2)?Variation in question wording leads to variation in responses;

• (3)?Comparing results across surveys provides valuable perspective;

• (4)?Incentives shape how respondents report their religious identity;

• (5)?Religious identity may be liminal;

• (6)?Salient identity categories are often unmeasured; and

• (7)?Religious identity and religious practice may not seem congruent.

This essay includes many examples to illustrate these measurement suggestions.     

METAPHYSICS MATTERS: METAPHYSICS AND SOTERIOLOGY IN JEROME STONE'S AND DONALD CROSBY'S VARIETIES OF RELIGIOUS NATURALISM

Religious naturalism is distinct from supernatural religion largely because of metaphysical minimalism. Certain varieties of religious naturalism are more minimalist than others, however, and some even eschew metaphysics altogether. But is anything lost in that process? To determine metaphysics’ degree of relevance to religious function, I compare the soteriology of the “ontologically reticent” Minimalist Vision of Jerome Stone to that of the ontologically rich Religion of Nature of Donald Crosby. I demonstrate that for these varieties of religious naturalism: (1) metaphysics influences soteriology; (2) metaphysical minimalism limits soteriological potential; and (3) metaphysics enhances soteriological potential. These conclusions lead me to assert the relevance of metaphysics to religious function, specifically for these varieties of religious naturalism, as well as to urge investigation into religious experience and quality as they may relate to metaphysics.     

Indian secularism,dialogue and the Ayodhya dispute

Indian secularists compound difficulties for the emergence of a genuinely secular society by relying on an exclusively constitutional rather than a dialogical approach to settle India’s religious disputes as manifested in Ayodhya and elsewhere. There are, however, intellectuals who favour dialogue with religious communities to strengthen secularism but are afraid of suggesting dialogue with contending parties on contentious issues like the Ayodhya dispute for fear of legitimising religious fundamentalism. As a result, the notion of ‘contentious dialogue’ is avoided even while the need for dialogue is recognised. Instead of religious grievances getting resolved through law, they get embroiled over a period of time and result in the rise of religious fundamentalism and terrorism, thereby deepening the crisis of secularism. In the Ayodhya dispute, communities encouraged by the secular state have followed a legal approach to the settlement of their religious grievances since 1950. While the dispute languished in court, the demolition of the Babri Mosque in 1992, the emergence of religious terrorism and the riots in Gujarat in 2002 followed. All these developments are in some way interrelated and need a broad and holistic counter-strategy. Only a dialogic approach will induce communities to comprehend the interconnected nature of problems arising from the Ayodhya dispute and make them seek solutions outside the law. This paper proposes a model of reconciliation based on the themes of recognition of intrinsic faith, negotiation with extrinsic elements of each religion and sacrifice. This dialogical approach ought to be carried out by a non-sectarian political society that must involve ruling and opposition parties, NGOs, lawyers, administrators and contending religious organisations in order to seek a realistic solution to the Ayodhya dispute in the larger and long-term interest of a secular polity in India.     

The devil is in the local: provincial religious legislation in China, 2005–2012

Promulgated in the wake of the Regulations on Religious Affairs, the new set of 20 provincial regulations in China often adopt provisions in the central government statute, prescribing a more benign relationship between religion and the state, defining religious affairs narrowly to exclude internal administration issues of religious communities, stipulating protection of religious freedom before that of state authority, adopting a regulatory rather than administrative regime, removing the annual re-certification requirement of religious venues, increasing the institutional autonomy of religious communities in personnel matters and formation, and transferring the supervisory powers from state agencies to religious communities. At the same time, they also circumscribe the interventionist powers of the state, stipulating bureaucratic response time limits, publicising transparent procedures and specific norms for approving and disapproving religious activities, and not requiring religious communities to accept Party leadership. Despite their overall progressive direction, however, some benevolent central government regulations have not been incorporated by the new provincial regulations, notably those exempting religious communities from supporting state ideology, and those providing administrative appeal and judicial challenge for local government decisions on religious affairs.     

(Spi)ritual interaction in musical activity for infants in the church space – a qualitative analysis

Abstract

Early mother–infant interaction has been seen as very important for the development of religiosity and spirituality. This case study examines one specific musical activity for infants and mothers from the perspective of human interaction. The studied activity is ‘Babysalmesang’, or baby hymn singing (BHS), within the Evangelical Lutheran Church in Denmark. Meetings are held in church buildings and include singing hymns and other songs, playing in and exploring the church space. The qualitative empirical data on BHS activities were collected through video recording, observing and interviewing. The initial analysis on the data showed that four types of interaction can be found: mother–infant interaction, interaction between the participants, interaction between the participants and instructors and ritual interaction. BHS can be seen as a space for (spi)ritual interaction. In this context, nurturing spirituality combines with religious elements. Together with mother–infant interaction, also other types of interaction might nurture spirituality in early childhood.     

Conversation with 2017 American Academy of Religion Excellence in Teaching award winner Lynn Neal

This conversation between the 2017 American Academy of Religion Excellence in Teaching award winner Lynn Neal and the editors of Teaching Theology and Religion continues an occasional series of interviews that has previously featured Jonathan Z. Smith, Stephen Prothero, Mary Pierce Brosmer, Mary Elizabeth Mullino Moore, and the 2016 Teaching award winner Joanne Maguire Robinson. The exchange takes as its point of departure the AAR teaching statement that Professor Neal submitted. Topics discussed include introductory courses, active learning assignments, religious intolerance and privatization, student learning outcomes, different levels of student skills and preparation, augmenting assignments through the production of video interviews with scholars, and finding conversation partners for reflecting on teaching under the life balance stresses of the academy today.     

Countries Mimicking Neighbors: The Spatial Diffusion of Governmental Restrictions on Religion

Conceptualized as efforts to deny religious freedoms, previous research explains the presence of governmental restrictions on religion by isolating national governments, asserting that the primary determinant is a country's internal structural characteristics. These approaches overlook why the levels of governmental restriction on religion are spatially clustered and increasing in distinct patterns. Utilizing spatial analysis and data from the Religion and State Project, this article demonstrates that governmental restrictions on religion are spatially clustered, not independent from neighboring countries, and that increases in a country's level of restrictions reflect similar changes in bordering countries. Spatial clustering emerges through the diffusion of policies, where national governments mimic their neighbor's policies and practices even when accounting for internal structural characteristics. The article concludes that while a country's internal structure is clearly a predictor of policies, national governments are not isolated from neighbors where the level of restrictions are susceptible to external influence.     

The Changing Complexion of American Congregations

The only constant in life is change, or so goes the familiar refrain. But when it comes to research on multiracial congregations, studying change has largely been overlooked. Questions loom about the changing prevalence, leadership, and composition of racially diverse congregations. Using three waves of data from the National Congregations Study (1998, 2006, and 2012), we offer an overarching examination of racial composition in U.S. congregations across approximately 15 years. Both the percentage of multiracial congregations and the amount of racial/ethnic diversity in congregations have increased. The increase has been most dramatic in Protestant churches. In addition, blacks are more common in the pulpit and the pews of America's multiracial congregations than they were in the past. Blacks now surpass Latinos as the group most likely to worship with whites in multiracial congregations. Location and religious tradition continue to be influential factors in a congregation's racial diversity, but the significance of several congregational characteristics have changed over time. We discuss the implications of these findings.     

"Demographic Futures for Christianity and the World Religions"

Abstract :  Since before 1970 Christian researchers have been tracking the massive demographic shift of Christianity to the Southern Hemisphere and noting the increasingly religious nature of populations around the world. At the same time, writers on the future of religion have been drawn to extreme portrayals of decline or revival of religion. However, the world's religious situation is replete with detailed information, drawn from enormous data collections on religious affiliation and questions about religion in government censuses. Quantitative tools, utilizing this information in the context of demography provide a more nuanced view of humankind's religious future. Demographic trends coupled with conservative estimates of conversions and defections envision over 80% of the world's population will continue to be affiliated with religions 200 years into the future. This religious future will have a profound influence on Christian theology, relations between religions, and the interaction between religion and politics.     

The Association Between Strength of Religious Faith and Coping with American Terrorism Regarding the Events of September 11, 2001

This study examined the association between strength of religious faith and coping with the terrorist attacks in New York City, Washington DC, and Pennsylvania on September 11, 2001, the resulting war in Afghanistan, and subsequent anthrax attacks. The participants included 97 students from a West Coast Catholic university. Measures included the Santa Clara Strength of Religious Faith Questionnaire, the Marlowe-Crowne Social Desirability Scale, the Symptom Check List-90-Revised, the Impact of Event Scale, a 10-point stress, coping, and importance of faith scale, and an author-developed questionnaire assessing demographic as well as qualitative questions regarding coping with terrorism. Results suggest that strength of religious faith was not associated with coping with terrorism.