Journal for the Scientific Study of Religion最新文献

Religious diversity is often described and measured statically. This article goes a step further by describing how congregational religious diversity changes over time, and by exposing the mechanisms underlying these changes. We combine data from two censuses (from 2008 and 2020) of congregations in Switzerland with a sample-based national congregation study conducted in 2008. Our main findings are the following: (1) overall, the number of congregations is in decline. (2) Religious diversity remains stable, but underlying features of religious diversity change radically. For example, established Christian congregations almost only disappear while Orthodox Christians see almost only new congregations. (3) Rural areas lose congregations mainly because established Christian groups merge their parishes, while urban areas have a high turnover. (4) Some congregational characteristics such as religious tradition, number of participants or presence of a meeting space significantly predict a congregation's likelihood of disappearing, in contrast to other variables, including income.

In 2019, the United Methodist Church (UMC) voted to maintain their stance of prohibiting the ordination of gay clergy and the performance of same-sex marriages within the church. As part of a multi-method study, we hosted focus groups, interviews, and conducted surveys with 54 individuals from four UMC churches to assess attitudes about the outcome of the vote. Consistent with hypotheses, the majority expressed disappointment and evidence of having resolved cognitive dissonance that arose from continued church attendance. Both quantitative and qualitative measures indicated a tendency for participants to disidentify with the global church and denomination but to strengthen their commitment and ties to their more LGBTQ-friendly local congregations. We identified themes of resilience, community, and increased activism. We discuss implications for other organizations grappling with the inclusion of sexual and gender minorities as well as implications for political polarization more broadly.

This article argues that studying ultimate questions as “potential mediators” of religious worldviews increases sociological knowledge of religion outside institutional boundaries, as research on secularization indicates. Concurrently, other studies demonstrate that the public communication of science (PCS) influences public orientations toward religion. Integrating these contributions, I deploy a qualitative discourse analysis of 78 genetics and neuroscience PCS monographs to investigate whether and how they raise and discuss ultimate questions together with religious references. The analysis reveals two models for relating science and religion in PCS, conflict and integration, and indicates that the latter prevails. Within the integration model, I conceptualize the “expanded view” of ultimate questions in PCS and discuss in detail its main features, especially its nondualistic approach. Lastly, I discuss the possible social consequences of the expanded view and the contribution of my findings to the sociology of religion and the sociology of religion and science.

Research about the experiences of young black members of the LGBTQIA community often centers HIV-related themes. Fewer studies consider more emotive aspects of their lives such as their attitudes and behavior around religion and/or spirituality. This study is a response to this dynamic. Informed by the Structure versus Agency discourse, this qualitative analysis examines dimensions of the religious and spiritual lives of 76 young black members of the LGBTQIA community aged 18–30 years old. Given the continued influence of the Black Church in the black community as well as concerns about the relevance of religion in general, findings here may illumine how a cadre of young black people understand and respond to religion today. Results illustrate the tendency to espouse spirituality over religion; syncretism; and, continued use of Christian practices such as prayer, while compartmentalizing and secularizing this faith tradition. This study introduces the concept of the “spiritual sidepiece” as an exemplar that sheds light on how some young black sexual minorities today are re-imagining religion, Christianity, the Black Church, and spirituality in their lives.

Against the background of the assumed polymorphous character of evangelicalism as a trans-denominational movement, this article aims to construct a typology of Dutch evangelicals and, subsequently, to test whether this religious typology also manifests sociodemographic differences. Two research questions are addressed: Which types can be distinguished among contemporary Dutch evangelicals on the basis of their core religious convictions and religious orientations? and To what extent do these types also display sociodemographic differences? Analyzing survey data on more than 1100 Dutch evangelicals using latent class analysis reveals five types of evangelicals: Proclaiming Orthodox, Engaged Orthodox, Spiritual Orthodox, Seeking Orthodox, and Questing Liberals. These five types basically seem to represent an orthodox-liberal continuum and mainly differ in terms of gender, age, income, education, and marital status.

The research literature on collective religious violence with regard to new or nontraditional religious movements (NRMs) has revealed an engaging set of arguments about the relative importance of internal versus external factors. While internal or group-bounded factors are certainly significant, external factors and conditions are sometimes overlooked or at least not fully appreciated. This article synthesizes several models of collective religious violence highlighting external factors into a single “cultural opposition” model to reexamine the Rajneesh movement case in Oregon in the 1980s. I contend that key external incidents, particularly the bombing of the Rajneesh hotel by outsiders, serve as pivotal turning point for the dramatic advent of an armed encampment. The study then offers evidence to support the proposition that exogenous conditions of intense cultural opposition can transform the nonviolent beliefs and practices of a peaceful religious community into the endogenous conditions that Robbins identifies as “necessary” to heighten the likelihood of collective religious violence.

This study investigates the remnants and dynamics of religious beliefs and practices among religiously unaffiliated youth in Europe, comparing them with the older unaffiliated as well as with the religiously affiliated. Using EVS 2017–2021 data to test contrasting hypotheses of diffused religion and cohort replacement, the study draws three main conclusions. First, youth believe more on average and older age groups believe less when it comes to eschatological beliefs among both the unaffiliated and the affiliated. Second, youth practice less and older age groups practice more on average among both the unaffiliated and the affiliated. Third, the gaps in levels of religious beliefs and practices remain between the religiously unaffiliated and the religiously affiliated among younger populations, but this gap is now narrower for religious practices. Results confirm both hypotheses (diffused religion and cohort replacement) depending on the dimensions of religiosity at study.

Providing shelters and other aid for refugees is one of the core Christian principles, but there exists a great divide in Protestant churches’ response to the refugee crisis. This study examines what contributes to the divide, focusing on how various congregational characteristics relate to churches’ interests and involvement in refugee resettlement. The analysis of the 2018–2019 National Congregations Study data reveals that political conservatism within a church is linked to the disinterest in refugee resettlement. The results also show that churches with more members who have a bachelor's degree and churches participating in international humanitarian works are more likely to have discussions on refugee resettlement. In terms of direct involvement in helping refugees, congregational members’ migration experiences seem to make a significant difference.

This article demonstrates that people animated by Christianity draw on faith to help people in poverty through building relationships. Contrasting with the literature that presents relationships as a means to change people, including through evangelizing, we find that relationships are conceived as an end in and of themselves. Drawing on an Australian ethnographic study with pastors and volunteers in church-based community centers and people living in poverty, we illustrate how the realities of poverty subvert relationships. People in poverty prioritize their material needs. The challenges developing relationships notwithstanding, the article argues that elements of relationships found in this research represent an opportunity to advance knowledge of what it means to draw on faith to help people in poverty. Relationships can be a vehicle to change oppressive systems, but the capacity to do so must be assessed in the contexts of religion's position in dominant political and power structures.