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This article reviews the historical development of the treatment of religious organizations in journals centered on religion.

The article asks four questions: (1) Are religious organizations different from other kinds of organizations? (2) What factors produce differences or similarities between religious and other organizations? (3) Are religious organizations different from each other?

Differences from other kinds of organizations are based in beliefs/theology. But there is a constant concern with the bureaucratization of religious organizations as they are subject to general organizational influences such as scale and geographical dispersion. However, it is argued that these general influences emanate from belief systems. We suggest the need for a renewed attention to a comparative organizations perspective in organization theory – one that appreciates the similarities and differences between sectors and within sectors.

Not only are there differences between religious and nonreligious organizations, but there are also substantial differences between religious organizations. There are also similarities between religious and nonreligious organizations, as well as similarities between religious organizations. The way forward for both the study of religious organizations and organizational theory in general is to look for explanations for these similarities and differences.

This paper explores how legacies of past logics spawn variation in the institutional landscapes of different geographic regions in China. Of particular interest is how this variation influences the ways that actors interpret and respond to broader societal and world society pressures. Employing a cross-level comparative research design, we examine the enduring legacies of previous state logics, which have given rise to distinctive material and symbolic resource environments in different regional communities across China. To the extent that institutional contexts direct the attention of actors toward particular environmental stimuli and provide the symbolic and material resources to respond, a better understanding of how contexts differ provides more accurate causal explanations of the variability of organizational behavior. We explore this phenomenon in the context of recent government-mandated corporate social responsibility (CSR) initiatives in China. Our examination of public and private CSR initiatives, along with the CSR activities of a sample of 714 listed Chinese companies, suggests that legacies from past state logics become embedded in local institutional infrastructures and shape how abstract, multifaceted CSR initiatives are interpreted and implemented.

Despite its central importance in nearly all societies, religion has been largely neglected in the study of organizations and management. In this introduction to the volume on religion and organization theory, we argue that such neglect limits unnecessarily the relevance and scope of organization and management theory (OMT) and that there is therefore great value in connecting organizational research with a deeper appreciation and concern for religion. We begin by speculating about some of the reasons why organization and management theorists are hesitant to study religion, and go on to discuss some nascent points of contact between religion and OMT. We conclude with a discussion of the articles in this volume, which represent an attempt to remedy this unfortunate blind spot within OMT scholarship.

Although scholars increasingly use institutional logics to explain macro-level phenomena, we still know little about the micro-level psychological mechanisms by which institutional logics shape individual action. In this paper, we propose that individuals internalize institutional logics as an associative network of schemas that shapes individual actions through a process we call institutional frame switching. Specifically, we conduct two novel experiments that demonstrate how one particularly important schema associated with institutional logics – the implicit theory – can drive individual action. This work further develops the psychological underpinnings of the institutional logics perspective by connecting macro-level cultural understandings with micro-level situational behavior.