Religion and Women's Sex Role Traditionalism

Abstract

The relationship between religion and sex role orientations is examined in a 1964 NORC sample of white, married college graduate women. The analysis finds substantial differences among religious groups. Baptists, Catholics, and fundamentalist Protestants have the most traditional sex role attitudes, followed by mainline Protestants, Jews, and religious “nones.” These differences are not explained by controls for social characteristics or religious involvement. It is argued that many of these differences would still exist in a contemporary, more representative sample. Some alternative explanations of the findings are discussed.     

Changes in Americans’ Views of Prayer and Reading the Bible in Public Schools: Time Periods,Birth Cohorts,and Religious Traditions

I use repeated cross‐sectional survey data spanning the years 1974 to 2010 to examine changes in Americans’ views of prayer and reading the Bible in public schools. Results from logistic regression models show that support for prayer and reading the Bible in public schools was relatively high in the 1970s and that differences between evangelical Protestants and both Catholics and mainline Protestants grew from the 1970s to the first decade of the twenty‐first century. Hierarchical age‐period‐cohort models demonstrate that changes in support for school prayer are due to both period and birth cohort changes, that baby boom cohorts are relatively likely to oppose prayer and reading the Bible in school, and that growing differences in support for prayer and reading the Bible in school between evangelical Protestants and both Catholics and mainline Protestants are predominantly due to changes across birth cohorts. Although religious liberals and conservatives have become more alike in many ways, evangelical Protestants have diverged from affiliates of other major religious traditions in their support for prayer in public schools. These results are relevant to debates regarding the social impact of religious affiliation, generational differences, and Americans’ views of the role of religion in the public sphere.     

Research Note: Religious Affiliation and Poverty Explanations: Individual,Structural, and Divine Causes

Abstract

Prior studies of people's explanations for poverty have relied upon individual, structural, and fatalistic explanations. This paper explores an additional explanation for poverty, divine intervention. Using a sample of 360 college students, I show that divine intervention is a distinct explanation for poverty. I then examine if or how six religious groups—conservative, African American, and mainline Protestants, Catholics, the nonaffiliated, and those with “other” beliefs—differ in their views of individual, structural, and divine explanations for poverty. Results show that members of conservative Protestant denominations are more individualistic than Catholics and the nonaffiliated. African American Protestants were significantly more structuralist than conservative Protestants. African American Protestants are more likely than conservative Protestants, and both are more likely than Catholics, the nonaffiliated, and those with “other” beliefs, to believe that divine intervention is an important explanation for poverty.     

Polarization in Abortion Attitudes in U.S. Religious Traditions, 1972–1998

Studies have shown that attitudes toward abortion are polarizing. Yet, these studies have not focused upon what is often assumed to be the cause of polarization—religion. In this paper I find that polarization has increased between mainline and evangelical Protestants, as well as between black Protestants and both Catholics and white evangelicals. Moreover, I find that mainline Protestants and Catholics are internally polarizing. Finally, while I cannot determine the cause of the internal polarization of Catholics, the polarization within mainline Protestantism is caused by demographic changes. For white evangelicals, demographic changes have restrained polarization that would otherwise have occurred.     

Family Size and College Aspirations: A Note on Catholic-Protestant Differences

Data from a study of college aspirations among 40,000 Minnesota adolescents indicate that the relationship of family size to aspirations is somewhat higher among Protestants than Catholics. Overall aspirational differences between religious groups are minor. Further analysis suggests that these differences are probably not a function of financial capacities but rather of more basic socialization practices. The data are used to illustrate an alternative approach in analyzing the relevance of religion to contemporary society: examining processual differences between religious groups rather than concentrating only on outcomes–such as net differences in aspirations. The paper concludes by speculating that social process may be critical in distinguishing Protestants from Catholics but has generally been neglected in contemporary research on religion.     

Unbuckling the Bible Belt: A State-Level Analysis of Religious Factors and Google Searches for Porn

While the link between individual religious characteristics and pornography consumption is well established, relatively little research has considered how the wider religious context may influence pornography use. Exceptions in the literature to date have relied on relatively broad, subjective measures of religious commitment, largely ignoring issues of religious belonging, belief, or practice. This study moves the conversation forward by examining how a variety of state-level religious factors predict Google searches for the term porn, net of relevant sociodemog raphic and ideological controls. Our multivariate findings indicate that higher percentages of Evangelical Protestants, theists, and biblical literalists in a state predict higher frequencies of searching for porn, as do higher church attendance rates. Conversely, higher percentages of religiously unaffiliated persons in a state predict lower frequencies of searching for porn. Higher percentages of total religious adherents, Catholics, or mainline Protestants in a state are unrelated to searching for porn with controls in place. Contrary to recent research, our analyses also show that higher percentages of political conservatives in a state predicted lower frequencies of porn searches. Our findings support theories that more salient, traditional religious influences in a state may influence residents—whether religious or not—toward more covert sexual experiences.     

Multiracial Church Attendance and Support for Same‐Sex Romantic and Family Relationships

Research has found that attending a racially diverse congregation promotes more favorable attitudes toward interracial dating, marriage, and adoption, but does participation in an integrated faith community promote tolerance toward other non‐traditional romantic and family forms? This study examines the relationship between involvement in a racially diverse congregation and support for same‐sex romantic and family relationships. Data are taken from the 2005 Baylor Religion Survey. I fit logistic regression models to estimate the effect of attending a multiracial church on support for homosexuality, same‐sex marriage, and same‐sex adoption, net of sociodemographic and religious controls. Results indicate that persons who attend churches where between 25 and 75 percent of attendees are of another race are more likely to support gay sex, marriage, and adoption compared with those who attend more racially homogenous churches. This relationship generally holds when models are estimated for evangelicals and mainline Protestants separately, but not for Catholics. Findings suggest a link between religion‐based racial prejudice and heterosexism/homophobia and that increased exposure to racial diversity may promote a general tolerance toward non‐traditional romantic couples and families.     

Happily Religious: The Surprising Sources of Happiness Among Lesbian,Gay, Bisexual,and Transgender Adults

This article analyzes the impact of religion on reported levels of subjective well‐being (general happiness) among lesbian, gay, bisexual, and transgender (LGBT) adults. Although previous studies find religious affiliation to be a significant predictor of subjective well‐being among the general population in the United States, limited quantitative research investigates general happiness among sexual and gender minorities. This study augments the existing literature by using a national survey of LGBT adults conducted by the Pew Research Center in 2013. The results show that religious affiliation is a significant predictor of LGBT individuals’ happiness. LGBT individuals who identify as Catholic, agnostic or atheist, or with no particular religious affiliation report lower levels of happiness compared to mainline Protestants. Surprisingly, no significant differences are found between mainline Protestants (whose church doctrine often accepts same‐sex relations) and evangelical Protestants (whose church doctrine often condemns same‐sex relations). In addition, income is the only control variable that affects general happiness. Our analysis reveals interesting differences in the determinants of subjective well‐being between the LGBT and general population.     

Religious involvement, religious context, and self-assessed health in Europe

In the present study, the authors examine the extent to which effects of individual religious involvement on self-assessed health are influenced by the religious context (i.e., religious involvement at the country level). The authors test their expectations using individual level data (N = 127,257) on 28 countries from the European Social Surveys (2002-2008). Results of multilevel analyses show that individual religious attendance is positively related to self-assessed health in Europe. Protestants appear to feel healthier than Catholics. Moreover, modeling cross-level interactions demonstrates that religious denominations at the national level are influential: The health advantage of Protestants as compared to Catholics is greater as the percentage of Protestants in a country is higher, yet smaller as countries have a higher percentage of Catholics. The association between religious attendance and self-assessed health does not depend on the national level of religious attendance.     

The Ties That Divide: Bonding Social Capital,Religious Friendship Networks,and Political Tolerance among Evangelicals*

Previous research has overwhelmingly found that Evangelical Protestants are generally less tolerant of outsiders than those of other religious traditions such as Catholics or Mainline Protestants. Using data from the 2005 Baylor Religion Survey, I examine the extent to which political tolerance is related to a bonding type of social capital that is typical of Evangelical Protestantism. Findings support most of the previous research into the relationship between religion and political tolerance, and support the hypothesis that social embeddedness within one’s congregation predicts intolerance among Evangelical Protestants, but not among those of other religious traditions. Implications for research into religious friendship networks and their potential dysfunctions are discussed.     

Angelic Belief as American Folk Religion1

Belief in angels and their intervention in the material world is prevalent in the United States. Theoretically, the concept of folk religion offers an instructive lens into the popularity of these beliefs, which exist inside, outside, and across official religious doctrines, and are therefore able to transcend the boundaries of specific religious traditions by appealing to a diverse array of believers. Empirical analyses from a recent national survey support the application of the concept of folk religion, demonstrating that these beliefs are present in substantial proportions across disparate subgroups. Belief in angelic intervention is prevalent among conservative and “mainline” Protestants, Catholics, those with high levels of conventional religious practice, biblical literalists, and even those who strongly believe in “paranormal” phenomena such as Bigfoot and ESP. Belief in angels and claims of angelic protection provide compelling and flexible narratives, ready cognitive attributions, and emotional comfort. Consequently, these views have strong memetic appeal and are transposable into multifarious subcultures.     

Policy Research and Politics: Some Inferences from the “Coleman Report” for the Policy Role of the Social Scientist

Abstract

The major objectives in this paper are to examine (1) the distribution of socioeconomic characteristics for Catholics and Protestants in Northern Ireland, and (2) the processes of educational, occupational, and income attainment for each religious group. The analysis shows that Catholic and Protestant employed males are not appreciably different in their educational characteristics; however, occupational and income differences are more substantial. The Protestant-Catholic income differences, for example, represent about one-fifth of the mean Catholic income. The analysis also shows that the process of status attainment differs for Protestants and Catholics. The income returns to each additional year of schooling, for example, are higher for Protestants than for Catholics.     

Random Drug Testing and Religion*

Research recently has begun to examine the link between religion and social control. It has been noted that religion, in particular Protestant conservatism, does play a role in shaping public opinion, and as a result, public policy on crime, crime control, and justice. The present research examines the issue of public support for random drug testing by focusing on the role of religion, specifically religious affiliation, in shaping public opinion. Analysis of survey data from a city in the Southwest identifies two separate dimensions of public support for random drug testing–a utilitarian dimension that is grounded in safety concerns, along with a normative dimension that reflects conservative moral beliefs, including a concern with the “evil” of drugs. Evidence from the data also indicates that conservative Protestants, compared to liberal-moderate Protestants, Catholics, and those with no affiliation, display higher levels of normative-based support for random drug testing. Researchers are encouraged to further explore the role of religion in shaping public support for the development of drug policies and other more general social control policies.     

The Religious Factor Revisited

Four decades have passed since the publication of Gerhard Lenski's The Religious Factor. While generally regarded as a classic in the sociology of religion, the book has had a curious history, largely because of the interest it generated in differences between Protestants and Catholics. In this paper I provide an alternative reading of The Religious Factor's impact on sociology of religion that points to its larger theoretical implications. I argue that the book should be understood in relation to continuing debates about the classification of religious traditions, differentiation among socioreligious groups, intergroup relations among religious traditions, and friendship ties within religious communities. Through understanding these contributions, the book's legacy as well as continuities and new opportunities in the study of religion can be appreciated.     

Minority Group Status and Self-evaluated Class*

Self-evaluated class status is shown to vary among white Protestants, Catholics, Jews, and black Protestants. Holding economic status constant, Jews are most likely to select the middle- (or upper-) class label, followed by white Protestants, white Catholics, and black Protestants. Thus, the independent effect of minority status on self-evaluated class status reinforces the ranking directly attributable to the economic levels of each of the four groups. Also, the congruence between self-identified class and objective economic status is closer among Jews and white Protestants than among white Catholics or black Protestants. The hypothesis that affiliation with a minority necessarily reduces class consciousness was, therefore, not supported.     

Religious giving in the united states

Research on religious giving in the United States contains several important lessons. Denominations differ immensely in their giving levels, with conservative Protestants giving the most, liberal Protestants giving at moderate levels, and Catholics giving the least. Personal religious commitments and the level of one's disposable income are the main determinants, but, in addition, interpersonal factors produce a strong skew in the amounts given. Annual pledging and deliberate planning of giving have clear effects.     

An Assessment of the Determinants of Religious Participation*

Variations in patterns of church attendance are examined for a 1974 national sample of American Protestants and Catholics. Contrary to past results, socioeconomic status and alienation contribute little, but sociodemographic variables contribute more to the explained variance in church attendance. Region and sex affect church attendance more than education, occupation, or income. Religiosity and confidence in the clergy are the most important determinants of church attendance and together account for half of the total variance explained in church attendance.     

RELIGION AND INTERGENERATIONAL ASSISTANCE: Distinct Differences by Adult Children's Gender and Parent's Marital Status

Using data from a national and intergenerational survey in 1997, this study examines the link between religion and intergenerational assistance between parents and adult children. Two possibilities are tested. First, religion and assistance are positively associated because religion promotes general prosocial and helping beliefs and behaviors. Second, assistance is greater between parents and adult children who are religiously congruent because strong intergenerational relations are based on parent-child consensus on values and beliefs. The hypotheses are tested separately for continuously married and divorced parents, and interaction models are estimated to determine if the effect of religion varies between adult daughters and sons. Findings support the second argument—religious congruence is more important than individual religiosity in influencing intergenerational assistance. The link between religion and assistance is positive among continuously married parents and adult children, but religion has a mostly negative effect among divorced parents and adult children. Assistance is especially low when either the divorced parent or adult child or both are evangelical Protestants. The disparity in the findings may highlight the different religious and family philosophies of conservative versus mainline religions.     

Religion, social mobility and education in Scotland

The relationship among religion, education and social mobility in Scotland is analysed statistically using the Scottish Household Survey of 2001 . The large sample size allows much greater statistical power for this purpose than any previous source, and thus allows a more reliable assessment of claims that the stratifying effect of religion in Scotland may have declined. The questions investigated are as follows. What are the religious differences in the distributions of class origins and class destinations, in the movement between these (absolute mobility), and in the association of these (relative mobility, or social fluidity)? Do changes in social fluidity across cohorts vary among people with different religious affiliation? Are there religious differences in the association of origins and education, in the association of education and destinations, or in the role of education in social fluidity, and do any of these vary over cohorts? The conclusions are that, in younger cohorts, there is no religious difference in social status, and that in older cohorts Catholics are generally of lower status than Protestants and the non‐religious. Social fluidity does not, however, vary among religious groups, even for older cohorts, and does not change over time. The reason for convergence in social status of religious groups over time is probably the equalizing of educational attainment among the groups: there is no evidence for any of the cohorts that the labour‐market rewards to education differ by religion.     

Religious Affiliation and Marital Duration Among Those Who File for Divorce in California, 1966-1971

A two percent random sample of couples filing for divorce in California from 1966 through 1971 provides the data base for this study of religious affiliation and duration of marriage to separation. Our goal is twofold: to test the hypothesis that religious affiliation is related to marital duration to separation in the divorcing population, and to examine the conditions under which this relationship holds by using elaboration analysis. Our findings are in the expected direction for the most part, namely, that the percentage of individuals whose marriages lasted five years or more before separation was higher for Jewish and slightly higher for other (Conservative) Protestants, than for the National Council Protestants (Liberal) or Roman Catholics or those reporting no religious affiliation. Thus religious affiliation does make some differences. In addition, this finding holds true for the most part when we controlled on a series of third variables to see what impact they had on the zero order relationship.