Religious Dynamics and Marital Dissolution: A Latent Class Approach

Past research on religious homogamy has struggled to distinguish whether religiosity or homogamy has a stronger impact on preventing a marital dissolution. To rectify this problem, I use a latent class approach to compare couples with various forms of partner religiosity and similarity. Based on 707 newlywed couples from the Marriage Matters survey (1998–2004), I discovered four latent classes: “holy” couples (both partners are highly religious), “nonattending” couples (both partners identify as religious but don’t regularly attend services), “unbalanced” couples (the wife is religious but the husband is not), and “secular” couples (both partners are not religious). Findings indicate that holy, nonattending, and unbalanced couples experience less odds of divorce compared with secular couples, suggesting that religiosity in a variety of forms is more important than partner similarity in avoiding divorce.     

Crusading for Moral Authority: Christian Nationalism and Opposition to Science

Numerous studies show biblicist Christianity, religiosity, and conservative political identity are strong predictors of Americans holding skeptical attitudes toward publicly controversial aspects of science, such as human evolution. We show that Christian nationalism—meaning the desire to see particularistic and exclusivist versions of Christian symbols, values, and policies enshrined as the established religion of the United States—is a strong and consistent predictor of Americans’ attitudes about science above and beyond other religious and political characteristics. Further, a majority of the overall effect of political ideology on skepticism about the moral authority of science is mediated through Christian nationalism, indicating that political conservatives are more likely to be concerned with particular aspects of science primarily because they are more likely to be Christian nationalists. Likewise, substantial proportions of the well-documented associations between religiosity and biblical “literalism” with views of science are mediated through Christian nationalism. Because Christian nationalism seeks to establish a particular and exclusivist vision of Christianity as the dominant moral order, adherents feel threatened by challenges to the epistemic authority undergirding that order, including by aspects of science perceived as challenging the supremacy of biblicist authority.     

Religiosity, sexual behaviors, and sexual attitudes during emerging adulthood

The current study examined associations between religiosity and sexual behaviors and attitudes during emerging adulthood. Two hundred and five emerging adults completed surveys about five aspects of their religiosity (group affiliation, attendance at religious services, attitudes, perceptions of negative sanctions, and adherence to sanctions) and their sexual behaviors (abstinence, age of onset, lifetime partners, condom use) and attitudes (conservative attitudes, perceived vulnerability to HIV, and condom-related beliefs). Associations were found between the measures of religiosity and sexuality, although the patterns differed by measures used. Religious behavior was the strongest predictor of sexual behavior. Many aspects of religiosity were associated with general sexual attitudes, which was not the case for perceived vulnerability to HIV and condom-related beliefs. The findings support reference group theory and highlight the importance of considering the specific constructs of religiosity and sexuality assessed in studies of these topics.     

Religiosity,sexual behaviors,and sexual attitudes during emerging adulthood

The current study examined associations between religiosity and sexual behaviors and attitudes during emerging adulthood. Two hundred and five emerging adults completed surveys about five aspects of their religiosity (group affiliation, attendance at religious services, attitudes, perceptions of negative sanctions, and adherence to sanctions) and their sexual behaviors (abstinence, age of onset, lifetime partners, condom use) and attitudes (conservative attitudes, perceived vulnerability to HIV, and condom‐related beliefs). Associations were found between the measures of religiosity and sexuality, although the patterns differed by measures used. Religious behavior was the strongest predictor of sexual behavior. Many aspects of religiosity were associated with general sexual attitudes, which was not the case for perceived vulnerability to HIV and condom‐related beliefs. The findings support reference group theory and highlight the importance of considering the specific constructs of religiosity and sexuality assessed in studies of these topics.     

Religious Affiliation,Religiosity, and Attitudes Toward Same-Sex Parenting

Legalizing marriage and facilitating access to parenting for same-sex couples are controversial subjects in many countries. Based on a survey of 1,861 French heterosexual students, this study examined the effects of gender, methods gays and lesbians use to become parents, religious affiliation (Catholic vs. no religious affiliation), and religiosity (in Catholic participants) on attitudes to same-sex parenting. The participants ranged in age from 18 to 66 (M = 22.27, SD = 5.20), 67% were women, 31% described themselves as Catholic, and 69% had no religious affiliation. The results based on generalized estimating equation analyses indicate that women were more favorable to same-sex parenting than men and that participants across religious groups preferred “traditional” families composed of two, different-sex parents who do not use medically assisted procreation. Of all the methods same-sex couples use to become parents, respondents preferred adoption and rejected surrogacy. Furthermore, Catholic participants were less favorable of same-sex parenting in general than participants without religious affiliation. Higher levels of religiosity intensified that rejection. Gender does not mitigate this effect for Catholic participants, suggesting that religiosity plays a major and independent role in shaping attitudes to same-sex parenting.     

Community Attachment,Religious Participation,and Quality of Life Satisfaction among Adults Involved in Civic Participation

Civic participation constitutes a range of activities that strengthen participatory democracy, such as voting, volunteerism, association membership, or political and community activism. Factors associated with civic participation are community attachment, religious participation, and quality of life satisfaction. Using a sample of 55 adults, ages 18 to 92 years, the results indicate that this is an engaged sample group in the volunteer arena with high religious attendance, attachment to their communities, and average satisfaction with their quality of life as outcomes of their civic participation.     

“Whosoever Looketh on a Person to Lust After Them”: Religiosity,the Use of Mainstream and Nonmainstream Sexually Explicit Material,and Sexual Satisfaction in Heterosexual Men and Women

While previous research has generally found that religiosity is associated with negative attitudes toward sexually explicit material (SEM) and a lower frequency of SEM use, no studies have examined the relationship between SEM type and religiosity. In addition, it is unknown how the interrelations between religiosity and type and frequency of SEM use influence the relationship between SEM use and sexual satisfaction. Here, associations among a multi-item religiosity scale (consisting of measures of self-reported faith in God, religious services attendance, and the religiosity of the respondent’s social network), SEM use, type of preferred SEM, and sexual satisfaction were explored using a large online sample of Croatian adults (N = 2,580). In both men and women, religiosity was associated with less frequent SEM use and more SEM-negative attitudes. Guilty feelings following SEM use and SEM-negative attitudes fully mediated the association between religiosity and SEM use among women and partially mediated the relationship for men. Religiosity was also negatively correlated with women’s nonmainstream SEM use. For women, religiosity significantly moderated the association between SEM use and sexual satisfaction, as well as the relationship between nonmainstream SEM use and sexual satisfaction. In line with the erotic plasticity theory, the findings suggest that religiosity affects SEM use and related sexual satisfaction more substantially among women than men.     

Through the Lens of Sexual Stigma: Attitudes Toward Lesbian and Gay Parenting

Drawing from the literature on sexual stigma, the principal aim of this study was to investigate predictors of heterosexual's internalization of negative attitudes regarding lesbian and gay parenting and the mediating role of beliefs in the controllability of homosexuality. A Portuguese sample of 1,430 heterosexual women and 502 heterosexual men responded to an online questionnaire about attitudes toward lesbian and gay parenting. Structural equation modeling was used to explore attitudinal predictors and mediation analysis. Mediation analyses revealed that sexual prejudice toward same-gender-parented families was predicted by gender, age, education, and religiosity, in that heterosexual men, those who were older, had less education, and were more religious held significantly more negative beliefs about lesbian and gay parenting, as well as lower perception of benefits associated with lesbian and gay parenting. Further, etiological beliefs mediated the effects of gender, age, and religiosity on sexual attitudes, highlighting the importance of the perception of controllability of homosexuality in justifying sexual prejudice.     

CIVIC ENGAGEMENT AND RELIGIOUS ACTIVITIES: EXAMINING THE INFLUENCE OF RELIGIOUS TRADITION AND PARTICIPATION

Typically the relationship between civic engagement and religion has been investigated using only basic measures of religious attendance or denomination. We utilize more detailed indicators of various types of religious participation and a more valid concept of religious traditions to examine the influence on civic engagement, finding that typical measures of religious attendance or denomination camouflage much of religion's influence. We show that while several religious traditions are positively related to civic engagement, being an Evangelical Protestant or Black Protestant is negatively related. The results also indicate that religious attendance reduces overall civic engagement, while other types of religious participation increase civic engagement. At the specific levels of civic engagement such as belong, contribute, volunteer, and lead, we find similar variations in religious traditions and types of religious participation. Our findings suggest that scholars often overlooked the importance of religious participation beyond religious attendance and reached conclusions regarding civic engagement that do not accurately describe religion's effects. Thus, we contend that attendance and religious tradition, while they may be important and should be included in analysis, should not be the sole, or even primary, focus.     

Religiosity,sexual behaviors,sexual motivations,and gender: A three-year longitudinal study

Longitudinal data are critical for examining associations of religiosity with sexual behaviors and motivations during college. We use hierarchical linear modeling on five semesters of data from a diverse sample of college students (N = 735) to examine within- and between-person associations between religious service attendance and importance of religion and sexual behaviors and motivations for and against sex and consider gender as a moderator. Between-person religiosity was associated with sexual behaviors and motivations whereas within-person religiosity was not. Students' sexual motivations co-varied across semesters with their religious service attendance and importance of religion. Our results indicated more restrictive associations between religiosity and sexual motivations for women than for men.     

Participation in Spiritual Healing,Religiosity, and Mental Health*

Survey data are used to examine the relationship between religiosity and psychosocial distress among persons in Christian, charismatic (n = 83), “New Age,”“metaphysical” healing groups (n = 93), and a comparison group of medical patients (n = 137). Data partially support the hypothesis that religiosity is an independent predictor of positive mental health. However, the relationships vary by type of healing group, by psychosocial distress indicator used, and by type of religious belief. These findings are discussed within the context of self selection into healing groups, the social causes of distress, and the magico-religious nature of healing groups.     

Religiosity as a predictor of students' political attitudes

This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non-religious students on the basis of the respondents' positioning toward religious self-identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right-wing political orientation and reject ethno-nationalism/anti-multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.     

Depression, anxiety, and religious life: a search for mediators

We examine several potential mechanisms linking religious involvement to depressive symptoms, major depression, and anxiety. Logistic and OLS regression estimations test five sets of potential psychosocial religion mediators: perceived attitudes toward and motivations for attendance; positive and negative religious coping; religious attitudes, beliefs, and spirituality; congregational support and criticism; and interpersonal and self-forgiveness. Compared to attending services less than once a month or never, attending services once a week but no more is associated with fewer depressive symptoms and anxiety symptoms. Hypothesized mediators, including meaning, interpersonal and self-forgiveness, congregational criticism, social attendance beliefs, and negative coping are independently associated with one or more mental health outcomes.     

Processes of Religious and Spiritual Influence in Adolescence: A Systematic Review of 30 Years of Research

This is a systematic review of 30 years (1988‐2017) of empirical research on processes of religious/spiritual influence in adolescence. We followed a multi‐step process that resulted in 241 studies organized according to eight research questions and the corresponding methods and analyses typically used to address them. We coded these studies based on the dimensions of religiosity/spirituality and the youth outcomes involved. In some cases (quantitative studies of mediation and moderation, as well as qualitative studies) we also coded a third process variable. Results of the coding process revealed a number of interesting patterns. First, religiosity/spirituality is generally adaptive for adolescents, protecting them from negative outcomes (e.g., risk behaviors and mental illness), and promoting positive youth development and flourishing. Nevertheless, in some contexts, religiosity/spirituality may be at least partially maladaptive. Second, there is some evidence, from experimental and longitudinal studies, that relations between religiosity/spirituality and adaptive outcomes are causal. Third, there are numerous complex and dynamic processes by which religiosity/spirituality relate to youth outcomes. In terms of mediation studies, the most salient mediating processes seem to involve religiosity/spirituality dimensions, peers, values/attitudes, and social control/norms. Fourth, religiosity/spirituality is multidimensional, involving various interwoven facets at the individual and ecological levels. Private or personal aspects of religiosity/spirituality (e.g., religious/spiritual importance) tend to be more salient predictors of outcomes than public aspects of religiosity/spirituality (e.g., religious worship service attendance). The results of this systematic review point to promising directions for future research. First, more research is needed studying a broader range of dimensions of religiosity/spirituality, processes of influence, and outcomes. In terms of religiosity/spirituality, much of the prior work has focused on overall religiosity/spirituality, and religious/spiritual behaviors (e.g., worship service attendance). In terms of outcomes, the emphasis has been on religiosity/spirituality protecting against maladaptive outcomes (e.g., substance use). Second, more research is needed examining the role of culture, and using more rigorous methods (e.g., experience sampling, experimental design, longitudinal design, or mixed methods). This systematic review provides a detailed analysis of what is known regarding processes of religious/spiritual influence in the lives of adolescents, and hopefully better positions researchers to move the field forward.     

CONCERN FOR GOD AND CONCERN FOR SOCIETY: RELIGIOSITY AND SOCIAL JUSTICE

This paper adds to the integration of sociology of religion and social stratification by bringing together work in social justice from sociology of religion and economic issues from social stratification. The research focuses on the narrower topic of attitudes toward economic justice. Specifically, it focuses on the contributions of both religiosity and religious affiliation to such attitudes. The contributions of the religious components are assessed independent of other factors identified to be important in the two areas. Using data from the 1987 panel of the General Social Survey, multiple analyses of variance reveals relatively strong structural effects but no relationship between religiosity and attitudes toward economic justice. Religious affiliation is statistically significant, but of sufficiently limited “captured variance” that substantive interpretation must wait future research.     

Gender,Religiosity, Spirituality,and Attitudes toward Homosexuality

This article investigates the relationship between religiosity, spirituality, gender, and attitudes toward homosexuality. The article augments the existing literature by examining the effects of religious affiliation, religiosity, and spirituality on attitudes toward homosexuality separately for men and women using the 2008 and 2010 General Social Surveys. Results indicate significant gender differences in attitudes toward homosexuality for two variables. Southern residence decreases tolerance among men, but not women. Also, men who self-identify as spiritual, but not religious, are more likely to report that homosexuality is not morally wrong than their more religious counterparts; however, a similar finding was not evident among the women who self-identified as spiritual.     

Education,Civic Patriotism,and Democratic Citizenship: Unpacking the Education Effect on Political Involvement1

Previous research argues that political involvement not only reflects instrumental concern with political outcomes, but also involves normative motivations such as commitment to collective ideals. Consistent with this view, Americans with a strong sense of “patriotism” have been found to exhibit higher rates of participation than those with weaker attachment to their country ( Huddy and Khatib, 2007 ). However, citizens with high levels of formal education seem to be an exception. Despite scoring lower on conventional measures of “patriotism,” well‐educated Americans are among the most politically active segments of the population. In this article, it is hypothesized that formal education fosters an alternative, civic form of patriotism that conventional measures are unlikely to capture. Rather than reflecting attachment to a particular nation, civic patriotism is rooted in values and beliefs associated with democratic citizenship. Using data from the 2004 General Social Survey, it is found that civic patriotism helps mediate the education effect on two types of political engagement: grass‐roots activism and voting in elections.     

Family and Religious Antecedents of Civic Involvement In Middle Class African American Late Adolescents

We examined family and religious/spiritual antecedents and correlates of current and intended civic involvement in 76 middle class African American late adolescents (M=18.43 years) who had been followed longitudinally for 3 years. Adolescents' spirituality/religiosity and mothers' current involvement influenced the overall ratings and more specifically, current church and community (but not political) involvement, as assessed on a 14‐item measure expanded from Youniss et al. (1997) . In addition, greater family income, earlier spirituality, and less receptivity to mothers in observed dyadic interactions led to more community involvement in late adolescence. Intended civic involvement was predicted by greater spirituality and mothers' (and in exploratory analyses, fathers') observed positive communication (but not mothers' warmth and prosocial behavior) in dyadic interactions 3 years earlier; the effect of middle adolescents' spirituality on late adolescents' ratings of future civic involvement was fully mediated by adolescents' current spirituality/religiosity.     

Heterosexuals attitudes toward bisexual men and women in the United States

This paper examines heterosexual adults attitudes toward bisexual men and women using data from a 1999 national RDD survey (N = 1,335). Ratings on 101-point feeling thermometers were lower (less favorable) for bisexual men and bisexual women than for all other groups assessed--including religious, racial, ethnic, and political groups--except injecting drug users. More negative attitudes toward bisexuals were associated with higher age, less education, lower annual income, residence in the South and rural areas, higher religiosity, political conservatism, traditional values concerning gender and sexual behavior, authoritarianism, and lack of contact with gay men or lesbians. White heterosexual women expressed significantly more favorable attitudes than other women and all men. A gender difference was observed in attitudes toward bisexuals and homosexuals: Heterosexual women rated bisexuals significantly less favorably than they rated homosexuals, regardless of gender, whereas heterosexual men rated male targets less favorably than female targets, regardless of whether the target was bisexual or homosexual.     

Does Viewing Pornography Diminish Religiosity Over Time? Evidence From Two-Wave Panel Data

Research consistently shows a negative association between religiosity and viewing pornography. While scholars typically assume that greater religiosity leads to less frequent pornography use, none have empirically examined whether the reverse could be true: that greater pornography use may lead to lower levels of religiosity over time. I tested for this possibility using two waves of the nationally representative Portraits of American Life Study (PALS). Persons who viewed pornography at all at Wave 1 reported more religious doubt, lower religious salience, and lower prayer frequency at Wave 2 compared to those who never viewed porn. Considering the effect of porn-viewing frequency, viewing porn more often at Wave 1 corresponded to increases in religious doubt and declining religious salience at Wave 2. However, the effect of earlier pornography use on later religious service attendance and prayer was curvilinear: Religious service attendance and prayer decline to a point and then increase at higher levels of pornography viewing. Testing for interactions revealed that all effects appear to hold regardless of gender. Findings suggest that viewing pornography may lead to declines in some dimensions of religiosity but at more extreme levels may actually stimulate, or at least be conducive to, greater religiosity along other dimensions.