Search results

Past research indicates that blacks are less trusting of physicians than are whites; yet, researchers have not examined within group differences in physician trust by religious denomination – an effort that is complicated by the high correlated nature of race and religion. To better understand black-white differences in physician trust, this chapter examines heterogeneity in trust levels among blacks associated with religious designations that distinguish Black Protestants from other ethnoreligious groups.

Using data from the 2002 and 2006 General Social Surveys, this study adopts an intersectional (i.e., race x religion) typology of religious denomination to understand the black-white gap in physician trust. Weighted multivariate linear regression is employed.

Black-white differences in physician trust are identified only when religious affiliation is considered but not when religious affiliation is omitted. Blacks who are affiliated with Black Protestant churches are more trusting than other religious groups, including Evangelical Protestants, Mainline Protestants, and blacks who are affiliated with other faiths.

This chapter indicates that there is more heterogeneity in trust levels among blacks than between blacks and whites. Moreover, the findings suggest that religion can play an important role in bridging the trust gap between blacks and the medical sciences.

Purpose – In this chapter, we advance research on the socioeconomic ranking of religious groups by using both income and wealth to document the rankings of the six major religious groups in the United States – Jews, Catholics, mainline Protestants, evangelical Protestants, black Protestants, and the religiously unaffiliated – during 2001–2007, a period marked by both catastrophic economic losses and widespread economic gain.

Design/Methodology/Approach – Drawing from the Panel Study on Income Dynamics (PSID), we provide descriptive statistics to explore the socioeconomic differences among the six major religious groups. In addition, we note their ownership rates and changes in wealth and income during 2001–2007.

Findings – Overall, these findings point to enduring stratification in the U.S. religious landscape. Based on median net worth, leading into the Great Recession, the six major religious groups ranked in the following order: Jews, Catholics, mainline Protestants, evangelical Protestants, the unaffiliated, and black Protestants. At the same time, these findings point to the upward mobility of white Catholics, who increased their income and made the greatest increase in net worth between 2001 and 2007. These data also suggest a decline in the socioeconomic status of the religiously unaffiliated as compared to previous studies.

Research implications – These findings illustrate the degree to which certain religious groups have access to wealth and other resources, and have implications for how the years leading into the Great Recession may have influenced households’ vulnerability to financial shocks.

Originality/Value – We use both income and wealth to examine whether different religious groups experienced any changes in income and wealth leading into the 2008 economic downturn.

Questions whether, in the USA, faith‐based communities can have an important effect on politics. Contends that other areas, where there are poorer communities, are more likely to be influenced politically in civil society although does not preclude other income sectors from being similarly affected just that deprived areas are more likely to listen to faith‐based organizers.

Purpose – To assess the following question: Do large Protestant congregations in the United States exert social and political influence simply as a function of their size, or do other characteristics amplify their influence?

Methodology/Approach – Using the U.S.-based National Congregations Study and the General Social Survey, the chapter employs a multivariate regression model to control for other factors related to church size.

Findings – Larger congregations contain a larger proportion of regular adult participants living in high-income households and possessing college degrees, and a smaller proportion of people living in low-income households. In congregations located in relatively poor census tracts, the relationship between high socioeconomic status (SES) and congregation size remains significant. Across Protestant groups, size and proportion of the congregation with high SES are correlated. Individual-level analyses of linked data from the General Social Survey confirm the positive relationship between the size of congregation the respondent attends with both high household income and possessing a college degree. These analyses also reveal a negative relationship between size and low household income.

Social implications – Size is an important factor when considering the social impact of congregations.

Originality/Value of chapter – This chapter identifies a systematic difference between churches of different sizes based on SES. This relationship has not been previously identified in a nationally representative sample.

Purpose – This chapter explores the relationship between religious affiliation and wealth ownership focusing on generational differences.

Methodology – I use data from the National Longitudinal Survey of Youth and the Health and Retirement Study to create descriptive statistics and regression analyses of the association between religious affiliation in childhood and adulthood for people of two cohorts.

Findings – This chapter shows that there are important patterns by religious affiliation in total net worth, real assets, and asset allocation across generations. My findings are consistent with past work on religion and wealth ownership showing that Jews, mainline Protestants, and white Catholics tend to have higher total wealth than other groups. In addition, I find that black Protestants, Hispanic Catholics, and conservative Protestants tend to have relatively low wealth, consistent with research on religion, race/ethnicity, and wealth. My findings also show that these patterns are relatively robust across generations.

Research implications – The findings are relevant to research on inequality, wealth accumulation and saving, life course processes, and the effect of religion on stratification outcomes.

Originality/Value – This research shows how religious affiliation and wealth are related across generations.

The association between religion and material well-being is fundamental to research on inequality and stratification. Broadly considered, this association includes questions about how religious affiliation and religiosity are associated with work behaviors, education, income, wealth, and related family processes. Early social sciences debated if and how these traits and outcomes are related and offered important insight into the mechanisms that might explain empirical patterns (Simmel, 1997; Sombart, 1911; Weber, 1905/1930). However, the religious landscape and the mechanisms creating religion and well-being have both changed dramatically since the early days of the social sciences. The proliferation of Protestant denominations, the changing role of Catholics, and the increased presence of other religious traditions are beyond the scope of these early works. Moreover, the relationship between religion and stratification is no longer a function of large-scale shifts in the mode of production but rather reflects changing individual and group approaches to human capital, work, and saving. In the 1960s, sociologists revived these debates, but empirical challenges and a narrowing of the discussion to focus on Protestant–Catholic differences weakened and ultimately ended the literature's momentum (Broom & Glenn, 1966; Glenn & Hyland, 1967; Laumann, 1969; Lazerwitz & Rowitz, 1964; Lenski, 1961).

Legislative action was historically the means by which U.S. states abolished capital punishment, but such action ceased for decades following the Supreme Court's 1976 Gregg decision that reaffirmed the constitutionality of the death penalty. Despite the fact that several legislatures have considered abolition bills in the modern era, only three states successfully enacted such legislation. It is my purpose in this study to analyze why states are currently struggling to pass abolition legislation and to determine which factors contribute to success. I conduct a comparative, qualitative case study of New Jersey, the first state to legislatively abolish since 1976, and Maryland, a similar state whose abolition effort recently failed. I analyze the content of legislators’ debates about the abolition bills in committee and on the legislature floor, as well as news coverage of the abolition efforts in each state's largest newspapers. I reach two primary conclusions. First, an abolition bill is more likely to be passed by Democrats than Republicans, but unified Democratic control of the government is not a sufficient condition for abolition. Second, arguments about the risk of wrongful executions and the deleterious collateral consequences of the death penalty process on the family members of murder victims are powerful sources of political support for abolition, especially where doubts about the deterrent effect of the death penalty are widespread. This study reaffirms the central importance of the innocence frame in the modern death penalty debate, and it presents the first scholarly analysis of the collateral consequences frame. These findings may help activists in the abolition movement more effectively frame their arguments to appeal to legislators.

This chapter provides both an introduction to the volume and a brief review of literature on education and other social factors and health beliefs in health care services.

Literature review.

The chapter argues for the importance of greater examination of education, other social factors, and health beliefs in the use of health care services.

Reviews the issues of education, social factors, and beliefs and previews this volume.

Purpose – This chapter analyzes stratification in embeddedness in religious congregations, as well as the civic and political implications of this stratification in congregational embeddedness.

Methodology – With data from more than 70,000 attendees of 385 congregations, I examine how race, education, and income affect the prevalence of friendships in religious congregations, and how these friendships affect civic and political activity.

Findings – Analyses of friendships show that white and lower-class Americans are particularly likely to have close friends in their congregations, and attendees are disproportionately likely to have close friends in their congregations when other attendees are of the same race and level of education. Analyses of civic and political participation show that congregational friendships are strongly associated with civic and political participation, though the positive effects of congregational friendships on civic and political participation are moderately reduced for African-Americans and lower-class attendees.

Research Implications – The findings are relevant to future research on congregational stability, stratification in access to social resources, and U.S. civil society.

Originality/Value – This research shows that the resources that accompany congregational embeddedness, like many other resources, are stratified by race, education, and income.

Megachurches are thriving in religious markets at a time when Americans are asserting their ability as consumers of religious products to engage in religious switching. The apparent success of megachurches, which often provide a low cost and low commitment path by which religious refugees may join the church, seems to challenge Iannocconne's theory that high commitment churches will thrive while low commitment churches will atrophy. This paper aims to investigate this issue.

This paper employs a signaling model to illustrate the strategy and organizational forms megachurches employ to indicate a match between what the church produces and the religious refugee wishes to consume in an effort to increase their membership. The model illustrates that megachurches expect little in regard to financial or time commitment of new attendees. However, once the attendees perceive a good fit with the church, the megachurch increases its expectation of commitment. Data from the FACT2000 survey provide evidence in support of the model's predictions.

Data from the FACT2000 survey provide evidence in support of the model's predictions.

The paper serves to illustrate the dynamic process by which megachurches attract new attendees and transform those that find a good fit between their needs and what the church offers into full members of the church.