Adolescent fertility and religion in Rio de Janeiro, Brazil in the year 2000: the role of Protestantism

Social transformations in Brazil in recent years have included a substantial increase in adolescent fertility, a dramatic rise in membership of Protestant religious denominations, and an accompanying decline in the number of Catholics. We used the 2000 Brazil Census to examine differentials in fertility and family formation among adolescents living in Rio de Janeiro by the following religious denominations: Catholic; Baptist; other mainline Protestant; Assembly of God Church; Universal Church of the Kingdom of God; other Pentecostal Protestant; and no religion. Results from logistic regression models show that the majority of the Protestants are at a lower risk of adolescent fertility than Catholics, and that among adolescents who have had a child, most Protestants are more likely than Catholics to be in a committed union. Our findings offer some support for the hypothesis that Protestant churches are more effective than the Catholic Church in discouraging premarital sexual relations and childbearing among adolescents.     

A further look at catholic fertility

The purpose of this paper is to determine the extent to which suburbanization has influenced the traditional fertility differences observed between Catholics and Protestants. It is hypothesized that suburbanization has served to decrease religious differences in fertility, since in the more advanced stages of urbanism, that is, suburbanization, the Catholic population is likely to adopt the fertility patterns of the larger and more secularized society. Attention is focused on two objectives: (1) to examine selected aspects of fertility for Catholic8 and Protestants living in metropolitan areas and (2) to analyze religious differentials in fertility among residents in different parts of the metropolitan community.The data, consisting of a sample of households in six metropolitan areas in three population size classes, supported the general findings pertaining to religious differences in fertility that have been reported in the literature. Catholics had larger families, shorter average spacing between children, and longer fertility spans when compared to Protestants, even when a number of control variables were employed. Examining fertility differences between Catholics and Protestants in central city and suburban segments of large and small metropolitan areas, we found that the data indicated that marked Catholic-Protestant differences are still found in central cities. However, fertility differences between the two religious groups tended largely to disappear among suburban residents. The convergence in the fertility patterns of suburbanites is due to combined effects of higher fertility among Protestant suburban residents when compared to central city Protestants and the tendency of suburban Catholics to have fewer children than those who live in the city. The net result is convergence in suburban fertility.     

Does Religion Influence Fertility in Developing Countries

This paper examines religious group differences in fertility in developing nations. Using data from the Demographic and Health Surveys of 30 countries in Asia, Africa and Latin America, this paper documents Muslim/Christian and Catholic/Protestant differences in the number of children under age 5. The paper also considers possible explanations for these differences including level of development, religious mix, social characteristics and proximate determinants of fertility. Muslim fertility is substantially higher than Christian fertility in many countries, but the average difference between Catholics and Protestants is small. Cross-national variation in group differences is at least as large as the average difference. Although level of development, social characteristics and proximate determinants play an important role in religious differences, they do not explain cross-national variation in these differences.     

Religious Differentials in Reproduction: the Effects of Sectarian Education

College-educated Catholic women in the 1976 National Survey of Family Growth had higher actual and expected fertility than did college educated Protestants. Moreover, Catholic colleges or universities had a pronatalist effect on alumnae. Thus, a significant part of the higher Catholic than Protestant cumulative fertility among college-educated women arose from the greater propensity of such Catholics to attend sectarian schools and colleges. The implications are explored.     

Fertility patterns among religious groups in Canada

The U shape that has been traced out by the crude birth rate in the United States and Canada is well known. Falling birth rates reached a low point in the mid-1930’s; the rate rose to a peak in 1947 and remained high through the 1950’s. In terms of cohorts, completed family size was smallest for women born around 1910, whose childbearing was concentrated in the 1930’s. With data from the 1961 census of Canada, trends in cohort marital fertility by religion are examined. The U pattern appears for both Protestants and Jews. For Catholics, a reversal in the downward trend of family size had not appeared by 1961, although the U pattern can be discerned for some subgroups such as Catholics living in big cities and persons of Irish ancestry. In the United States, however, changes in family size for all three religious groups and both whites and nonwhites follow the U pattern. Religious differentials in family size in Canada have been decreasing, but they remain much larger than either religious or color differentials in the United States, which show no decrease. The distinctive features of Catholic fertility in Canada are most pronounced among the regionallyconcentrated French Canadians, suggesting an interplay of religious, regional, and ethnic influences.     

Religion and fertility in the United States: The importance of marriage patterns and hispanic origin

The marital fertility of white Catholic wives in the United States was higher than that of non-Catholic wives in 1977–1981, but when Hispanics were excluded, the differential disappeared; therefore, the Catholic-non-Catholic differential in recent years was due entirely to the higher fertility of Hispanic Catholics. The Total Fertility Rates (TFR) of Catholics were slightly lower in 1977–1981 than those for white Protestants, primarily because Catholic women tend to marry later than Protestant women. This finding was confirmed by multivariate analysis of data on children ever born. We examine some additional data and various theories to speculate on whether these patterns will last.     

Marital fertility and religion in Spain, 1985 and 1999

Since the transition to democracy in Spain in 1975, both total fertility and rates of church attendance of Catholics have dropped dramatically. In this study the 1985 and 1999 Spanish Fertility Surveys were used to investigate whether the significance of religion for fertility behaviour -- current family size and the spacing of births -- changed between the survey dates. In the 1985 survey, family size was similar for those Catholics who actively participated in religious activities and those who, though nominally Catholic, were not active participants. By 1999, the family size of the latter was lower and comparable to the family size of those without religious affiliation. These findings accord with the declines in both church attendance and fertility in Spain. The small groups of Protestants and Muslims had the highest fertility. Women in inter-faith unions had relatively low fertility.     

Hispanic Fertility,Religion and Religiousness in the U.S.

Is the higher fertility of Hispanics in the United States due to their religion and/or to their greater religiousness? Evidence from national survey data indicates no difference in fertility between Protestant and Catholic Hispanic women but Hispanics are more religious than non-Hispanics in terms of the perceived importance of religion in their personal lives. Religiousness is associated with higher fertility but Hispanic fertility is higher than non-Hispanic fertility regardless of religion or religiousness. Ethnic differences in education and income in turn are more important for fertility than the religious dimension.     

Religious differentials in marital fertility in The Hague (Netherlands) 1860-1909

Previous studies of the marital fertility transition in Europe have found religious differentials. Using data collected from the population registers of The Hague, our aim in this study is to search for answers to the following questions: whether religious differentials result from socio-economic characteristics; to what extent religious ideology explains the behaviour of religious groups; which proximate determinants account for the religious differentials; and whether the Jews were forerunners in the marital fertility transition in Europe. The results provide some evidence of relatively low levels of parity-dependent fertility control among Jews before the transition and among Catholics during the transition. Religious ideology probably accounts for the low level of fertility control among Catholics. The ultimate reason for the relatively high marital fertility among Jews before the transition remains unclear. Our findings do not support the hypothesis that Jews were forerunners in the marital fertility transition.     

Factors associated with religious and civil marriages

Religious preference and educational level appear to be the major characteristics accounting for variation by age at marriage among Americans. Differences in age at marriage by educational attainment have been definitively documented in census reports, while those by religion have been based largely on analyses of the experience in the two states where religion is a separate item on the marriage certificate. This current study of category of ceremony data, as reported on marriage certificates, indicates that this item can, for some purposes, fairly adequately serve as a substitute source of data for specific religious information. Data for Maryland residents, showing that persons involved in Jewish and Catholic weddings marry later than those in Protestant ceremonies, are in close agreement with findings obtained in a national probability sample which ascertained religious preference and age at marriage.     

The relation of psychological,social, and economic variables to fertility-related decisions

To test a recent model of social behavior, a questionnaire was designed and administered to 270 married women in a midwestern city. A stratified random sample was obtained, comprising a 2 × 3 factorial design (Catholic vs. Protestant and high vs. middle vs. low socioeconomic status). It was hypothesized that an individual’s intention to engage in a fertility-related behavior would be highly correlated with (a) her beliefs about the consequences of performing that behavior weighted by the value of those consequences, and/or (b) her beliefs about what relevant others think she should do and her motivation to comply with those others. The data strongly supported this hypothesis for each of three different behaviors. Analysis of variance revealed a significant religious differential for intentions to have a two-child family (Catholics were less likely to intend to have a two-child family than Protestants). This differential was further examined in terms of the proposed model of behavior.     

Building a Dignified Identity: An Ethnographic Case Study of LGBT Catholics

ABSTRACT

This ethnographic case study offers insight into religiously devout sexual minorities and the reasons behind their continued participation in an anti-gay religious institution, the Roman Catholic Church. I demonstrate how members of Dignity, an organization for gay, lesbian, bisexual, and transgender (LGBT) Catholics, strategically use their identity as gay Catholics to initiate action, to build community, and to destigmatize other religious sexual minorities. Members leverage this unique identity to push for change and equality within the Church. At the same time, this identity also allows members to see their continued participation in the anti-gay Roman Catholic Church as activism, a positive and affirming identity, thereby alleviating potential conflict and contradiction between their sexuality and their spirituality as Roman Catholics.     

Catholicism and marriage in the united states

This study examines the effects of a Catholic background on age at first marriage, the odds of never marrying, and the odds of ever divorcing. Estimates using Catholic upbringing are compared with estimates using Catholic at the time of the survey. A case is made that if the latter measure of Catholicism is used, serious selection bias problems occur in some cases because this measure excludes defectors and includes converts. Further, it is shown that a Catholic upbringing generally has no effect on men’s age at first marriage and has a positive effect on the age when women marry. It is also shown that older Baptist men are substantially more likely than Catholic men to experience a divorce. Older Catholic women are somewhat less likely to experience a divorce than non-Baptist Protestant women. There is no Catholic effect on the odds that younger men and women will divorce.     

Marriage patterns and fertility of the world population]

Marriage patterns of the world population may be divided into two major categories; i.e., the traditional marriage pattern, and the European marriage pattern. Characteristics of the traditional marriage pattern are: early marriage, a high percentage of married people, and a low percentage of people who remain single during their lifetime. Characteristics of the European marriage pattern include: late marriage and a higher percentage of females who do not marry in their lifetime. In most parts of Asia and Africa and some Latin American countries, the traditional marriage pattern is dominant, and the birth rate in these countries has remained very high. Most countries in Europe show the characteristics of the European marriage pattern, and the fertility rate in these countries is comparatively low. Some other countries, such as Sri Lanka, are in a process of transformation in their marriage pattern, and their fertility level also shows a transition from a high fertility rate to a lower fertility rate. There is a close relationship between marriage patterns and the level of fertility.     

Bridewealth and Birth Control: Low Fertility in the Indonesian Archipelago, 1500–1900

Before the onset of the present demographic transition, population growth in Indonesia had reached unprecedentedly high levels. This article demonstrates that such high levels were a recent phenomenon. Prior to 1900 rates of natural population increase were low to very low in most areas in Indonesia. This runs counter to expectations based on Hajnal's “Eastern marriage pattern,” which could imply high growth levels in extended family areas, such as most Indonesian regions outside Java in the past. Usually, the low population growth rates in Southeast Asia are attributed to high mortality owing to high levels of violent conflict. It is argued that other factors contributing to such high levels of mortality should receive more attention. In this article it is also argued that low fertility rates, too, played a role in generating low rates of natural increase. The article discusses the influence of marriage patterns, household structure, methods of birth control, adoption, and slavery on fertility.     

Religion as a determinant of marital stability

Using data from the 1987–1988 National Survey of Families and Households, this paper studies the role of the religious composition of unions as a determinant of marital stability. With the exceptions of Mormons and individuals with no religious identification, stability is found to be remarkably similar across the various types of homogamous unions. Consistent with the notion that religion is a complementary marital trait, interfaith unions have generally higher rates of dissolution than intrafaith unions. The destabilizing effect of out-marriage varies inversely with the similarity in beliefs and practices of the two religions as well as with the mutual tolerance embodied in their respective doctrines. The results also suggest that religious compatibility between spouses at the time of marriage has a large influence on marital stability, rivaling in magnitude that of age at marriage and, at least for Protestants and Catholics, dominating any adverse effects of differences in religious background.     

The Role of Religion in Union Formation: An Economic Perspective

Previous research has shown that the faith in which a young woman is brought up has important effects on the subjective costs and/or benefits of many decisions that she makes over the life cycle, including schooling, employment, and fertility. Based on this evidence, the present paper develops hypotheses regarding patterns of entry into marriage and cohabitation for the main religious groups in the United States: mainline Protestants, conservative Protestants, Catholics, Mormons, Jews, and the unaffiliated. The empirical results, based on young women from the 1995 National Survey of Family Growth, are generally supportive of the hypotheses.     

The effects of formal church affiliation and religiosity on the fertility patterns of Mexican-American catholics

The effects of religion on the fertility patterns of Mexican Americans are examined with two different path models, the Institutional Model using formal affiliation with the Roman Catholic Church as a measure of religion, and the Religiosity Model using a measure of religiosity. Each model, tested separately for husbands and wives, examines the effects of religion on types of contraceptive methods used and on wanted family size. Although the majority of Mexican Americans are Catholics and tend to have large families, religion does not seem to have the same effect on their fertility patterns as on that of other Catholics in the United States. Among the men, neither formal affiliation nor religiosity affect the fertility patterns in any way, while among the women the effect is slight. Considering the Catholic Church’s position on contraceptive usage, it is especially noteworthy that religion does not affect the use or non-use of the more effective means of contraception, a factor contributing to the generally weak association between the measures of religion and wanted family size. The last section attempts a partial explanation of why the results turned out as they did.     

The abortion decision: A qualitative choice approach

Using data from the National Longitudinal Survey, Youth Cohort, logistic regression models are estimated to show the impact of various sociodemographic and economic factors on the abortion decision for 1867 pregnancies occurring between 1983 and 1985 in the data set. The results suggest a profile of a woman choosing the abortion decision as being White, unmarried, residing in the Northeast or West, relatively well-educated, and either in-school or working. Additionally, the female is likely to have a relatively high person income and, if present, a relatively low spousal income. Being Baptist or Catholic appears to have no significant influence on the abortion decision, and the same is true for Baptists and Catholics who are religious (attend church more than two times per month). The degree of religiosity is a predictor of abortion outcome, irrespective of religious affiliation. Finally, it is found that for low income women, access to Medicaid funding does significantly increase the probability of choosing the abortion option.