Journal for the Scientific Study of Religion最新文献

Accommodating new religious communities has become a central issue in Western Europe. However, the role of religious identification in shaping intergroup relations still needs to be better understood. This study addresses this gap by analyzing the factors influencing public support for the accommodation of religious diversity, drawing on two statistically representative surveys conducted in Catalonia, Spain. The results revealed that religious identification moderates the relationship between the perception that religions other than Catholicism threaten society's way of life and the level of support for accommodating religious diversity. Contrary to initial assumptions, practicing Catholics were more supportive of religious accommodation than nonpracticing Catholics and nonbelievers, regardless of the level of threat they perceived. Moreover, cross-group friendships mitigated the negative impact of perceived threat on support for religious accommodation, particularly among nonbelievers. Overall, the findings underscore the importance of cross-group friendships in fostering more inclusive societies and provide valuable insights for religious governance.

Conventional wisdom holds and previous research confirms that for a political candidate, atheism is anathema. But the United States is becoming a more secular nation. Does secularization mean that atheists are acceptable to some Americans, specifically Democrats and voters with low religiosity? Can concerns about atheists be assuaged by appealing to the superordinate identity of “patriotic American”? Drawing on four survey experiments, we find that Democrats are more supportive of an atheist, Republicans less—producing a null effect overall. Furthermore, voters’ reactions to an atheist are not driven by the office, but are shaped by both their partisanship and religiosity. Voters’ negative attitudes are partially assuaged by framing an atheist as a patriotic war hero. As the secular population grows in the United States, it seems likely that atheists will emerge as candidates for elected office. Our data suggest that, contrary to conventional wisdom, atheist candidates are potentially electable.

This study examines the relationship between Christian nationalism—a political theology and cultural framework that seeks to amalgamate the Christian faith and a country's political life and privilege Christianity in the public square over other faith traditions—and attacks against religious minorities in the United States. Some Christian nationalists believe that it is justifiable to undertake violent actions in order to realize the goals of Christian nationalism. We theorize that the political empowerment of Christian nationalist ideology in the form of politicians expressing Christian nationalist sentiments corresponds to physical attacks on religious minorities carried out by self-professing Christians. We test this theory using a cross-sectional, time-series analysis of antiminority violence in the United States. The results provide robust support for our theory.

Studies assessing the relationship between religiosity and sexual behaviors in youth are limited by their use of single-aspect measures of religiosity, assumption of linearity, and focus on coital behaviors. This study assessed how multidimensional latent profiles of religiosity were associated both with sexual risk behaviors and noncoital sex. Data were gathered using a national sample of emerging adults in Croatia (N = 1,210; M_age = 21.74, 48.0 percent female). Latent profile analysis provided a three-profile model as the most robust solution, differentiating among the low, moderate, and high religiosity groups. The gradient pattern (differences among all profiles) was observed only in the association between religiosity and the frequency of masturbation and experiencing oral sex. The relationship between religiosity and other sexual behaviors either was nonlinear or not found. Overall, religiosity was associated with a more limited sexual repertoire. Its protective effect in sexual risk taking was small but relevant for the most religious youth.

This study asserts that the secularization theory has the potential to offer insights into the processes of social change experienced by faith groups outside the modern West. The study focuses on the transformation undergone by Alevi groups in Turkey, who are now experiencing a more modern way of life compared to their past. In this qualitative study, data collection was conducted through semistructured interviews during field studies in the cities of Çorum (Turk Alevis) and Tunceli/Dersim (Zaza/Kurd Alevis). Based on the interview findings, the study concludes that the new Alevi generation leads a more modern and at the same time more secular daily life compared to their parents. Therefore, the main assertion of this research is that the classical secularization theory has the potential to provide valuable insights not only for modern societies where Christianity is dominant but also for understanding the transformations occurring within Alevi communities in Turkey.

Migration is a prevalent social concern in the Middle East/North Africa. In addition to emigration, the countries struggle to incorporate immigrant and transiting populations. This article examines the influence of ethnodoxy—the linking of Arab and Muslim identity—on public opinion on immigrants and migration in the MENA region. Using original surveys of Egyptian and Moroccan Muslims from February and May–June 2023, it shows the more ethnodoxic respondents are, the more likely they are to hold anti-immigrant views. These results are consistent with the principle that social identity complexity encourages tolerance and change acceptance. Thus, this study contributes to the growing literature on comparative race and ethnic politics and to the understanding of religion's role in political attitude formation.

Most studies of religious service attendance and emotional well-being are only capable of evaluating “trait” aspects of religious attendance, or long-term patterns and habits that form an attendance routine. Methodological limitations make it difficult to capture the immediate (i.e., “state”) effects of attending a specific religious worship service. Using the SoulPulse Study, a 2-week microlongitudinal study consisting of two daily cell phone surveys, we move beyond this limitation by examining trait attendance, state attendance, and the interaction of the two on 10 emotional/affective outcome variables. We find that both state attendance and trait attendance are associated with well-being, though state attendance performs more consistently across the 10 positive and negative emotion items. Leveraging Iannaccone's concept of “religious capital,” we present evidence in state × trait interaction models that only those who have high trait levels of attendance are able to capture the emotional benefit of state attendance. This study informs the broader literature on religious attendance and well-being by providing evidence that religious attendance can be considered a “practice” that must first be internalized as a set of familiar routines prior to being activated for personal well-being.

The racial diversity of churches has been a longstanding topic of interest in the social science of religion. Studies have historically found low levels of racial diversity within churches—but some evidence suggests that diversification is increasing. However, past research has not addressed racial segregation in another significant setting: church attendees’ home neighborhoods. Our article illustrates how large-scale location data collected from smartphones can estimate the average racial demographics of where church attendees live. Our findings show that church attendees in Omaha, Nebraska—especially those attending Evangelical Protestant, Roman Catholic, and Mainline Protestant churches—live in more homogenously white census blocks than the average census block in the city.

Religious attributes affecting Christians’ environmentalism have received considerable attention since the publication of Lynn White's thesis in 1967, which accused Christianity as the root cause of the ecological crisis. This study aims to assess the relationship between Christianity and environmentalism in Hong Kong, an Asian city where Christianity has been introduced for just more than two centuries. In general, Hong Kong Christians had a stronger willingness to sacrifice for the environment as compared to non-Christians. Both stewardship worldview and Christian justice and love were identified as the main drivers for environmentalism in Christians, which can be further improved via church environmental education. Our findings provide a particular example to broaden the diversity of the Christianity-environmentalism nexus and highlight the functional role of stewardship worldview in the Hong Kong context. However, we also call for stronger environmental education in Hong Kong's church to bridge the willingness-behavior gap among local Christians.