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Based on 178 in-depth interviews with evangelical Protestants in 23 states and data from the Evangelical Identity and Influence Survey (n=2,087), this chapter assesses the articulation of evangelical subcultural ideals with gendered family life, democratic individualism, and a two-earner, middle class lifestyle. Compared to other Protestants, evangelicals put more emphasis on husbands’ spiritual leadership, authority, and engaged fatherhood, and interpret wives’ employment as a pragmatic necessity and the outcome of expressive individualism. These ideals, in tension, produce a sense of “invested individualism” that embodies evangelical subcultural identity and facilitates the management and negotiation of gender, work, and family life.

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.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.

Education was an enduring feature of the modern Protestant missionary movement. Historiographically, however, scholarship on the subject is often fragmented geographically and focused on the micro contexts in which missionary education occurred. The purpose of this paper is to explore the nuances of the missions‐education relationship, using a particular case study, in order to indicate alternative ways of conceptualising that relationship. It focuses on a small New Zealand evangelical mission working in Bolivia from 1908 and utilises the concept of “sites” to indicate the complexities that need to be considered in any particular study of missions and education.

Educational activities and explanatory factors pertaining to the Bolivian site of missionary education are re‐constructed from missionary archives. Different voices, agendas and readings are acknowledged in this re‐construction. In this way the article moves from a plain narrative about the mission and its educational activities to a more conceptual attempt to explain the application of education in the Bolivian context. The archives are read in the light of both historiography and theory.

The article indicates that a simple or monochrome reading of the missions‐education relationship is deficient. It grapples with the reasons why an explicitly evangelistic mission invested considerable energy and resources in education. Using the concept of “sites” it argues that this emphasis on education can be explained by a set of complex and overlapping factors reflecting historical timing, evangelical culture or mentalité, missionary geographical origins and local socio‐political context. While this will not explain all “sites” of missionary education, the approach is a model of how to construct a complex reading that enables us to discern multiple voices and motivations.

This article addresses a lacuna of conceptual scholarship on missionary education. Furthermore it attempts to shift the focus onto four relatively neglected aspects in missions‐education scholarship: missionary projects from colonial contexts, the South American context, the early twentieth century, and conservative evangelicalism.

This study examines the relation between voluntary corporate social responsibility (CSR) disclosure and the local religious norms of firms’ stakeholders. Little is known about how these local norms (measured at the county level) affect firms’ disclosure practices and firm value, especially voluntary disclosure on climate change and environmental and social responsibility.

Poisson regression models test for a significant relation between firms’ voluntary CSR disclosure intensity and the local religious norms of firms’ stakeholders. Also, an event study tests whether the local religious norms affect investment returns. The data analyzed are extracted from the archive of CSRwire, a prominent news organization that distributes CSR news to investors and the public worldwide.

The study finds that firms in high adherence (high churchgoer) locations disclose CSR activities less frequently, and firms in high affiliation (a high proportion of non-evangelical Christian churchgoers) locations disclose CSR activities more frequently. The study also finds that managers make firm-value-increasing CSR disclosure decisions that cater to the religious and social norms of the local community.

The results imply that managers self-identify with the local religious norms of stakeholders and appropriately disclose less about CSR activities when religious adherence is high and when religious affiliation (the ratio of non-evangelicals to evangelical Christians) is low. The authors find this noteworthy because religious bodies often call for greater CSR involvement and disclosure. Yet, at the firm level, it would appear that local community religious norms also prevail, as it is shown that they significantly explain firms’ CSR disclosure behavior, implying that managers cater to local religious norms in their disclosure decisions.

The findings suggest that managers vary the timing and intensity of voluntary CSR disclosure consistent with stakeholders’ local religious and social norms and that it would be costly and inefficient if the firms were to expand CSR disclosure without considering the religious norms of their local community.

This is the first large-sample study to show that local religious norms affect CSR disclosure behavior. The study makes use of a unique and novel data set obtained exclusively from CSRwire.

In this paper, the authors examine how religious and political factors affect a firm's corporate governance diversity policies.

The authors develop five basic empirical models. Model 1 examines how religious beliefs and political affiliation determine whether a firm will establish diversity incentive in its senior executives' performance assessment. Model 2 investigates how the diversity goal, religious beliefs and political affiliation separately affect the level of actual diversity achieved. Model 3 examines how the diversity goal and environmental factors interact to affect the level of actual diversity achieved. Model 4 and Model 5 examine whether the diversity incentive in senior executives' compensation plan and the environmental factors (religious belief and political affiliation) help to reduce the compensation differentials between male and female executives.

The authors find that firms located in more liberal counties with more Mainline Protestants and less Republican voters in the United States are more likely to include workforce diversity as a criterion in evaluating their senior executives. The authors also provide evidence that firms with diversity goals have more female directors, more female senior executives and more minority directors. However, they find no evidence that the compensation differentials between male and female executives are smaller in these firms. Finally, they find that external environment affects the effectiveness of the implementation of the diversity goals.

In line withthis branch of research, the authors expand the literate on the link between corporate culture and corporate decision-making by investigating the non-financial performance measures. Besides the corporate decision-making in investment, financial reporting and social responsibilities as documented in prior studies, the authors argue that the religious beliefs and political affiliations could also affect the development and implementation of corporate non-financial performance goals in executive incentive contracts.

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.

Throughout their histories the Evangelical and Catholic communities have been traditional opponents. Seldom have they agreed, and never have they joined to work as one within the US society and polity. However, beginning in the early 1990s some small, self‐identifying élites from each religious community sought out in the other visible persons of similar ideological and moral commitment. Advances the context of that dialogue between these micro‐élites, proposes the application of classical élite theory to explain the dialogue better. Generates a seven‐postulate hypothesis to answer the question posed by the context and the application of élite theory: can self‐selected micro‐élites maintain their alliance and accommodation for a significant period of time? Given that these are integrative and pattern maintenance élites (not the more usual ruling and adaptive ones) the application of élite theory offers an unconventional understanding of alliance building, as well as an uncommon insight into religious co‐operation and political accommodation by micro‐élites in contemporary US politics.