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Abstract: Background Vaccines represent one of the best ways to counter the COVID-19 pandemic. However, vaccine hesitancy among the population limits the effectiveness of vaccines. Recent research has explored the role of religion in vaccine hesitancy, but in doing so has encountered a “black box” problem. There is a relationship between religion and vaccine hesitancy, but the explanation for why remains unclear. Purpose The purpose of this study is to explore the relationship between religion and vaccine hesitancy. We propose that how an individual conceptualizes God/a higher power is associated with getting vaccinated for COVID-19. Methods We use data from a nationally representative survey of U.S. adults, collected using the Amerispeak® probability-based panel via the National Opinion Research Center (NORC) at the University of Chicago. We examine the association between individuals’ views of God/a higher power as both a supervisory and an intervening figure on vaccine uptake and likelihood of getting vaccinated through logistic regressions. Results We find that belief in God’s/a higher power’s supervision is not significantly associated with the odds of COVID-19 vaccine uptake or vaccination intent. However, belief in God’s/a higher power’s ability to intervene in the world is significantly and negatively associated with the odds of COVID-19 vaccine uptake and the odds of having received or planning to receive a COVID-19 vaccine. In addition, in models where belief in the ability of God/a higher power to intervene are included, Christian nationalism ceases to have a statistically significant association with intent to receive a COVID-19 vaccine. Conclusions and implications: These findings suggest that how individuals conceptualize God/a higher power is associated with their willingness to get the COVID-19 vaccine. Given this, those who see God/a higher power as more involved in the world may contribute to delays in achieving herd immunity. This information benefits those working on vaccination campaigns in understanding the beliefs of some of those who are most hesitant to get vaccinated. In addition, this intervention mechanism could also mediate other negative relationships between religion and other science and health-related concerns. PubDate: 2022-06-09
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Abstract: Background A significant body of research has established the central role of religion in creating and preserving cultural beliefs about gender. But existing studies have tended to focus more on the multiplicity and flexibility of religious beliefs about gender, and less on the ways in which the cultural production of varying religious beliefs about gender can involve active conflict. Attending to the institutional processes that shape the production of competing beliefs is important for considering how religion can challenge or enshrine patriarchy. Purpose This paper examines how religiously formed beliefs about gender are produced through organizational conflict to shape varying public responses to survivors of domestic violence. Methods The paper employs a qualitative, comparative research design to analyze the public discourse of two evangelical organizations that were founded to produce and promote two competing gender ideologies in the contemporary evangelical movement: complementarianism and egalitarianism. Analyzing the public discourse of the Council on Biblical Manhood and Womanhood and Christians for Biblical Equality from 1987 to 2018, I coded for the ways in which both their beliefs about creation, sin, and submission and their references to one another’s ideologies shape their different attention to abused women’s experiences. Results Christians for Biblical Equality both presents domestic violence as a distortion of God-ordained equality and critiques patriarchal theology for contributing to domestic violence. The Council on Biblical Manhood and Womanhood both presents domestic violence as a distortion of God-ordained male authority and defends their ideology against criticisms that it promotes abuse. This intersection of beliefs and organizational conflict results in either centering or pivoting away from abused women’s experiences. Conclusions and Implications This study illustrates the importance of examining how the institutional processes that produce hegemonic and alternative religious belief systems about gender are marked by the negotiation of both organizational and gendered power. In making this argument, the paper contributes to our understanding of how religiously formed cultural belief systems can challenge or reinforce patriarchy. PubDate: 2022-05-17
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Please help us test our new pre-print finding feature by giving the pre-print link a rating. A 5 star rating indicates the linked pre-print has the exact same content as the published article.
Please help us test our new pre-print finding feature by giving the pre-print link a rating. A 5 star rating indicates the linked pre-print has the exact same content as the published article.
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Abstract: Background Religious identity research has predominantly investigated effects of discrete factors, despite many factors exercising interconnected effects on religious connectedness, resulting in a limited understanding of the mechanism influencing religious identity development. Purpose This study examined the mechanism underlying the religious identity development in Jewish young adults, also showcasing the benefits of bringing together a range of known catalysts for examination in a single analytic model. Methods Informed by Bronfenbrenner’s bioecological model, data from a sample of 1712 young adults from the Gen17: Australian Jewish Community Study (2018) was used to estimate bivariate and OLS regression models including moderated mediation to examine the relationships between Jewish schooling, critical Jewish experiences, parental religious connectedness and young adult religious connectedness. Results Jewish schooling significantly affected young adults’ religious connectedness; without mediating effects of other critical Jewish experiences, however, Jewish schooling effects were negligible. Upbringing by parents with high religious connectedness had an intensifying effect, while parents with low religious connectedness had a diminishing effect on the association between Jewish schooling and young adult religious connectedness. Those raised by parents with high religious connectedness had higher religious connectedness than those raised by parents with low-to-moderate religious connectedness, regardless of Jewish schooling. In addition, having a high proportion of Jewish peers in one’s friendship network was the most powerful of the critical Jewish experiences in mediating the effect of Jewish schooling on religious connectedness. Conclusions and implications Parents and Jewish friendship networks play important roles in the development of young adults’ religious connectedness, which is only apparent with research approaches that acknowledge the complexity of the formation of religious connectedness. The enduring nature of these influences even into young adulthood has implications for scholars of religion as well as religious communities, as there may be greater gain from investment in agency-building in families and coreligionist friendship networks rather than outsourcing to program development by communal institutions. PubDate: 2022-04-16
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Abstract: Background Research to date has suggested that religion might be a source of comfort and strength in times of crisis brought about by the COVID-19 pandemic, but it may also be a form of stress if spiritual struggles are experienced. We posit the discussion of religious and spiritual matters as a potential feature of religious life that may be helpful or harmful for dealing with the impacts of spiritual struggles. Purpose This study has two objectives. First, we assess the association between religious/spiritual struggles and both perceptions of psychological distress and self-rated health, affording attention to the prevalence of religious struggles during this time. Second, drawing from social penetration theory, we consider both the potential helpful and harmful role of discussing religion with friends and family members for the well-being of those experiencing various degrees of religious/spiritual struggles. Methods Using data from a nationally representative sample of Americans collected in January 2021, nearly a year after the onset of the pandemic (N = 1,711), we conduct a series of OLS and ordinal logistic regression models. Results Results suggest that religious/spiritual struggles were somewhat common among Americans during COVID-19 and were associated with greater psychological distress and worse perceived self-rated health during the pandemic. In the context of high R/S struggles, both psychological distress and perceived self-rated health were more favorable when religious and spiritual matters were discussed very frequently, several times a week or more. Unlike for psychological distress, however, we found no evidence that discussion of religious matters in the face of greater R/S struggles exacerbated their ill effect on health. Supplemental analyses showed that these findings are not being driven by religious denominational differences across our focal variables. Conclusions and implications Encouraged by discussions of faith with close network confidants, people experiencing R/S struggles might seek help in the form of counseling in both secular and/or religious settings. Exploring potential resilience factors, such as religious discussion, may help inform broader or more local strategies aimed at economic recovery. Our results therefore invite future investigation into the role of religious coping in mitigating the health effects of pandemic hardship. PubDate: 2022-04-11 DOI: 10.1007/s13644-022-00487-0
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Abstract: Background The African Sisters Education Collaborative (ASEC) operates education programs for women religious in ten countries of Africa south of the Sahara. As ASEC prioritizes strong relationships with partner institutions, understanding the impact of the COVID-19 pandemic on these stakeholders is central to providing effective interventions that will ensure continuation of its programs. Purpose The purpose of this study was to obtain an organizational understanding of stakeholders’ ministry/work stress and coping mechanisms during the initial phase of the pandemic. ASEC surveyed its more than 3,500 stakeholders to assess their ministry/work stress, sources of emotional well-being, and coping skills during the early months of the pandemic. The study was designed to provide information to help ASEC initiate a proactive response to the pandemic at an organizational level. Methods ASEC prepared a brief online survey that was distributed from late April through mid-May 2020. Scales to measure emotional well-being, coping skills, ministry/work stress, and sources of pandemic support were researcher-designed. Lockdown status of the country at the time of the survey was used as a proxy measure of severity of the pandemic. Results Religious sisters who have participated in ASEC’s education programs experienced increased stress in their ministry/work settings, particularly in countries that were under lockdown at the time of the survey. Ministry/work stress was lessened by individual coping skills and sense of emotional well-being, as predicted by the balanced affect literature on ministry stress among religious workers. Working under lockdown, lower levels of ministry/work stress, and confidence in one’s coping skills all positively impacted emotional well-being. In turn, emotional well-being was significantly related to greater coping skills, which was also impacted by lower levels of ministry/work stress and greater sources of pandemic support. Conclusions and Implications The pandemic has negatively impacted the ministries and work settings of these stakeholders, which has influenced their personal emotional well-being as well as their assessment of their coping skills. Positive attitudes about their ability to cope and their emotional well-being reduced their levels of ministry/work stress. PubDate: 2022-04-07 DOI: 10.1007/s13644-022-00488-z
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Abstract: Background Within an open systems theorization, the degree to which religious identity and attendance at religious services influence attitudes toward same-sex relations and civil liberties for gays and lesbians will be shaped by how religious groups respond to societal inputs over time. In recent decades, while some Christian denominations in the United States have remained resolute in their condemnatory stance on these issues, the religious outputs of others have become more tolerant. A cross-cohort examination of the influence of religious identity and attendance at religious services on such attitudes can help uncover effects of this interplay over time. Purpose The present study tests the significance of religious identity and attendance at religious services on attitudes toward same-sex relations and civil liberties for gays and lesbians, comparing young adults across the Baby Boomer, Generation X, and Millennial cohorts. The uniqueness of the study is twofold: (1) Cross-cohort analyses are used to compare young adults within a single study rather than examining each cohort in isolation, and (2) the analyses are contextualized within an open systems framework. Methods Data from the General Social Survey are used to examine the significance of religious identity and attendance at religious services on the attitudes of young adults (ages 20–37) toward moral acceptance of same-sex relations and civil liberties of gays and lesbians. Multiple linear regression analyses are used to test for significant differences across three birth cohorts, controlling for relevant sociodemographics. Results The analyses demonstrate cross-cohort change in the significance of religious identity on attitudes about the morality of same-sex relations and the civil liberties of gays and lesbians, while attendance at services is consistently a strong predictor across the generations. Of particular interest, among Millennial young adults, unlike previous generations, the evangelical Protestant identity does not affect attitudes about civil liberties for gays and lesbians. Conclusions and Implications The findings suggest the importance of examining the interplay of religious outputs and societal inputs and how these dynamics influence public opinion over time. This study reveals a need for increased research into how societal inputs have shifted the output of religious organizations, not just toward gays and lesbians, but also other sexual and gender minorities. PubDate: 2022-03-03 DOI: 10.1007/s13644-022-00484-3
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Abstract: Background Among the modern Western countries where the issue of religiosity has been studied, the United States and Italy offer the only examples of empirically verified periods when religious practice was consolidated or even revived to some extent. A recent study, however, shows that the nature of religious exceptionalism in the United States does not constitute a real counterexample. This leaves Italy as the only country that might provide evidence of the falseness of the assumption that the secularization process is inescapable. Purpose This study seeks to enhance our knowledge about the case of Italy, where the many surveys conducted over the years have produced a wide variety of often divergent results, prompting a fervent debate among scholars. Several authors argue that the level of participation remained almost constant from 1980 to 1990. Others, on the contrary, claim that the level of participation increased between 1980 and 2000. This paper contributes to this path of study, aiming to shed light on the development of religiosity in Italy between 1910 and 2013. Methods Different data sets—time use surveys, ‘stylized surveys’, direct surveys and other kind of data—and an innovative method will be used to develop the reasoning and trace the trend of secularization. Results As will be shown, there are discontinuities in the pattern of religious practice over time. These fractures were due to attrition caused in turn by factors related to economic phenomena like migration and political/ideological subcultures, which temporarily changed the level of religious practice and, at least for a time, counterbalanced the long-term trend away from religious practice. Conclusions and Implications The trends presented suggest that secularization in Italy developed without any discontinuity, leading to confirmation that modernization and religious action ‘counteracted’ each other in an extremely regular manner. Therefore, according to the current state of knowledge, no documented modern Western country constitutes a counterexample to the secularization thesis. It can thus be claimed that modernization and secularization are inextricably linked processes. PubDate: 2022-03-01 DOI: 10.1007/s13644-021-00475-w
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Abstract: Background The Church of Satan, the seminal example of organizational Satanism, was founded in 1966. During the 1970s, the Church of Satan was wracked by a history of numerous schisms. Despite the notoriety of Satanism in popular culture, few scholars have analyzed the Church of Satan as a religious organization. Furthermore, not many scholars have directly discussed the schisms that it has undergone. Purpose The purpose of this research is to analyze the Church of Satan, an understudied case in American religious organizational history, and its schisms. A theoretical framework based on religious economies and organizational ecology is introduced to account for schism in Satanism, which hitherto has been dominated by European cultural milieu arguments. Methods A historical case study is performed on the case of the Church of Satan, using primary and secondary documentation, in order to address four theoretical propositions. Results Findings demonstrate costliness, authority, doctrine, and niche/environment were all potential causes for the schisms that impacted the Church of Satan. Conclusions and Implications The Church of Satan conforms to religious economies and organizational ecology theory expectations of schism. Further research is needed to understand organizational aspects of Satanism and other avant garde religious groups. PubDate: 2022-03-01 DOI: 10.1007/s13644-021-00468-9
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Abstract: Background Fear of crime is not only a reflection of the prevalence of crime and victimization but also varies by individual and social characteristics such as gender and social integration. Religion is another attribute that influences worldviews and structures social interactions, and thus may affect fear of crime. Purpose Given the importance of religion in American life and the micro and macro costs associated with fear of crime, we examine the associations between various aspects of religion (i.e. religious tradition, service attendance, prayer, biblical literalism, born-again identity, and changes in religious affiliation) and Americans’ fear of crime. Methods We use nationally representative survey data collected between 2004 and 2018 and binary logistic regression models with relevant controls. Results Partial models each with a single measure of religion and control variables show that service attendance, prayer, biblical literalism, born-again identity, and transitioning from no religious affiliation to having a religious affiliation are all positively associated with fear of crime while mainline Protestant affiliation is negatively associated with fear of crime. In full models that include all the religion variables, however, born-again identification is the only religion measure with a robust association with fear of crime, though this association appears to decline in magnitude over time. Changes in religious affiliation and prayer have more moderate, positive associations with fear of crime in the full models. Conclusions and Implications Religion appears to influence fear of crime through worldviews and both static and dynamic identities, particularly the born-again Christian identity. With the born-again label becoming more prevalent, and the nation becoming more polarized, fear of crime may remain high, regardless of the level of crime and victimization; and heightened fear of crime can have negative consequences for individuals and communities, such as the potential negative repercussions for born-again Christians’ mental health. PubDate: 2021-11-12 DOI: 10.1007/s13644-021-00478-7
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Abstract: Background In the past decades, Western European countries have become increasingly religiously diverse; furthermore, a growing share of their population is now youth with a migration background. Little is known about the role religion plays in social ties among children of native and immigrant origins. Purpose This study examines religious group boundaries among youth in secondary schools in England, Germany, the Netherlands, and Sweden. To this end, it describes to what extent youth’s positive and negative ties in the classroom are segregated along religious lines. Furthermore, it analyzes the role of structural opportunities and religious in-group preferences in the formation of religious boundaries in the social networks of youth. Methods The data come from the first wave of the Children of Immigrants Longitudinal Survey in Four European Countries (CILS4EU), which contains more than 18,000 adolescents (aged 14–15) in England, Germany, the Netherlands, and Sweden. First, we describe overall religious segregation in the social ties of youth by using the full survey data. Second, we test our hypotheses by analyzing the complete social networks of 5236 students in 247 classes. Results The analysis reveals that friendships are more likely between classmates with similar religious affiliations than classmates with different religious affiliations. In particular, in terms of friendships, there is clear segregation between non-religious and Christian youth on the one hand and Muslim youth on the other. This segregation is partly driven by structural forces that constrain intergroup meeting opportunities. However, group segregation goes beyond the patterns expected from opportunities alone. The results show strong preferences for intrareligious friendships and a tendency to avoid ties between Muslim and non-Muslim youth. Conclusion and Implications There are religious boundaries in the social relationships of youth in ethnically and religiously diverse school classes in Western Europe. In particular, social boundaries between Muslim and non-Muslim youth are the strongest. Creating opportunities for positive intergroup contact, such as the promotion of religiously diverse schools, apparently is not sufficient to avoid religious boundaries among youth. To reduce segregation along religious lines, interventions would also need to address the factors that shape youth’s preferences for intrareligious friendships. PubDate: 2021-11-05 DOI: 10.1007/s13644-021-00473-y
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Abstract: Background The COVID-19 pandemic dramatically upended religious life and placed significant strain on religious congregations. However, the effects of the pandemic were likely not felt evenly across the religious landscape. Purpose We used data from the fourth wave of the National Congregations Study, gathered on the eve of the coronavirus pandemic in 2018–19, to identify the kinds of congregations that may have been especially vulnerable to the challenges of the COVID-19 pandemic. Methods Using bivariate and multiple regression analysis, we examined two aspects of congregations' preparedness for the pandemic: technological infrastructure and financial stability. Results We found that, while many congregations were technologically and financially equipped for a time of social distancing and economic recession, there were stark inequalities in levels of preparedness among congregations on the basis of race, class, size, urban/rural location, religious tradition, and the age of congregations' parishioners. In particular, Catholic congregations and congregations with older attendees tended to lack streaming or online communication capacities, and both rural and small congregations had more limited technological infrastructure and less financial cushion. Somewhat surprisingly, predominantly Black congregations were more likely to have worship streaming systems set up prior to the pandemic, though these congregations were more likely to lack other kinds of technological and financial infrastructure. Conclusions and Implications Though COVID-19’s full impact on congregations will not be known for several years, these results highlight variations in congregations’ readiness for the pandemic’s challenges, and they show that COVID-19’s impact likely has not been felt equally across the religious landscape. PubDate: 2021-11-02 DOI: 10.1007/s13644-021-00477-8
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