Christopher D. Bader

UNRAVELING RELIGIOUS WORLDVIEWS: The Relationship between Images of God and Political Ideology in a Cross-Cultural Analysis

Not only do few studies address the issue of how religious belief relates to political ideology, but little attempt has also been made to analyze this relationship from a comparative perspective. Using data from the International Social Survey Program, we examine how images of God, as measured by Gods perceived level of engagement and authority, relate to political ideology in seven Western industrial and postindustrial societies. We find that variation in images of God has no effect on whether individuals are politically liberal or conservative in five of seven countries. Nonetheless, beliefs about God are strongly related to abortion and sexual morality attitudes in every country, but only sporadically related to ideas about social and economic justice. In the end, we argue that theological beliefs tend to be unrelated to a general measure of political ideology, not because religious beliefs are politically unimportant in these societies, but rather because religious perspectives are rarely fully liberal or conservative in their political orientation. In addition, we find that Americans hold unique views of God in comparison to other countries in our sample and that the American tendency to view God as more active and authoritative affects policy attitudes in ways contrary to the effects of church attendance.

Religion, Self Control, and Substance Use

Previous research has examined a number of mechanisms through which religion might have an indirect influence on substance use. One potential intervening mechanism that has received little empirical attention is self control. Using data from the National Longitudinal Study of Adolescent Health (Add Health) we (1) examine the association between religion and self control, (2) determine if self control mediates the effect of religiosity on substance use, and (3) determine if the effect of self control on substance use varies depending on adolescents’ religiosity. The results suggest that religious youth exhibit higher levels of self control. Also, self control partially mediates the effect of adolescents’ religiosity on marijuana use and drinking. The only evidence we find for an interaction between self control and religiosity suggests self control has a moderately greater effect on alcohol use among those of low, rather than medium or high, religiosity.

In God We Trust: Images of God and Trust in the United States among the Highly Religious

In this analysis, the authors use Greeleys “religion as poetry” model to frame an analysis of images of God and trust among the highly religious. Using the 2005 Baylor Religion Survey, the authors regress four ordinal measures of social trust on two images of God measures and a bank of religion and demographic controls. The authors find that having a loving image of God creates greater levels of trust in all four measures among the highly religious. They also find that having an image of God as angry creates less trust in all four measures of trust. Implications for theory and research on trust and civic engagement are discussed in the conclusion.

Divine Justice: The Relationship Between Images of God and Attitudes Toward Criminal Punishment

Some have argued that moralistic considerations trump other factors in determining attitudes toward criminal punishment. Consequently, recent research has examined how views of God influence sentiments regarding criminal punishment. Using the Baylor Religion Survey (BRS) 2005, we find that (a) angry and judgmental images of God are significant predictors of punitive attitudes regarding criminal punishment and the death penalty and (b) images of God as loving and engaged in the world are not consistently significant predictors of attitudes toward criminal punishment, once measures of God’s perceived anger and judgment are considered.

Do Moral Communities Play a Role in Criminal Sentencing? Evidence from Pennsylvania

Religion and social control have been a sociological concern since Durkheim and Weber, and the relationship between religion and punishment has long been the subject of speculation. However, surprisingly little empirical research exists on the role of religion or religious context in criminal justice, and almost no research on the role of religious context on actual sentencing practices. We conceptualize the potential relationships between religious context and sentencing severity by drawing from the focal concerns and court community perspectives in the sentencing literature and from the moral communities theory developed by Rodney Stark. We suspect that Christian moral communities might shape notions of perceived blameworthiness for court community actors. Such moral communities might also affect notions of community protection—affecting perceptions of dangerousness, or perhaps rehabilitation, and might influence practical constraints/consequences (e.g., local political ramifications of harsh or lenient sentences). We examine these questions with a set of hierarchical models using sentencing data from Pennsylvania county courts and data on the religious composition of Pennsylvania counties from the Associated Religion Data Archives. We find that county Christian religious homogeneity increases the likelihood of incarceration. In addition, Christian homogeneity, as well as the prevalence of civically engaged denominations in a county condition the effects of important legally relevant determinants of incarceration. Furthermore, we find evidence that Christian homogeneity activates the effect of local Republican electoral dominance on incarceration. We argue that Christian homogeneity affects sentencing practices primarily through local political processes that shape the election of judges and prosecutors.

The Cumulative Advantage of Religiosity in Preventing Drug Use

Although previous studies tend to find that religiosity is negatively associated with drug use, their findings are mostly nondevelopmental, whether based on cross-sectional or longitudinal data. Taking a life course perspective, we examine the effects of childhood religious socialization as well as involvement on drug use during later years. Based on the concept of cumulative advantage, it is hypothesized that religious upbringing decreases the probability of using drugs during adolescent years and into the early 20s indirectly not only via childhood religiosity but also through the protective and risk factors of drug use. To test this hypothesis, we conducted OLS regression analyses of three-wave panel data from the National Survey of Children. Results show that survey respondents raised by parents who believe religious training as well as service attendance to be important for children are less likely to use drugs during adolescence and early adulthood than those who were not raised by such parents.

When prophecy passes unnoticed : New perspectives on failed prophecy

Previous studies of failed prophecies have typically been framed as replications of Festinger, Riecken, and Schachters (1956) famous study of a flying saucer cult. The current research uses both previous cases studies of disconfirmation and the authors personal observations of a modern failed prophecy to suggest new theoretical propositions that explain the effects of failed prophecies in different types of religious groups. These theoretical propositions draw upon current research on religious commitment, the tension of religious groups, and the costs of religious participation. It is argued that the effect of a failed prophecy upon membership will show a curvilinear relationship with the average level of member commitment.

A Social Anthropology of Ghosts in Twenty-First-Century America

Although belief in ghosts or analogous concepts is prevalent cross-culturally, including in contemporary Western cultures, social scientific treatments of spirit belief and experience often dismiss such views as superstitious, or overlook this dimension of culture completely. Using mixed methods, we examine ghost belief, experience, and media consumption, as well as the practice of ‘ghost hunting’ in the United States. Results from a national survey demonstrate that these beliefs and practices are common and concentrated strongly among younger generations of Americans, especially moderately religious ‘dabblers.’ Fieldwork with multiple groups centered on ‘hunting’ ghosts reveals several notable themes, including rhetorical appeals to both science and religion, magical rites, the extensive use of technology to mediate evidence and experiences of ghosts, and the narrative construction of hauntings. We argue that the inherent liminality of spirits as cultural constructs accounts for their persistence, power, and continual recurrence.

What Does God Require? Understanding Religious Context and Morality

Morality is not the sole domain of religion as virtually all institutions and associations have codes of ethics or moral boundaries that distinguish right from wrong. This chapter reviews research that identifies the distinctive contributions of religion with relation to moral beliefs and behaviors. We begin by briefly reviewing why religion is unique. Why does it hold a distinctive relationship with morality and what drives this relationship? Next we turn to the relationship between morality and religion. We will briefly explore how personal religiosity relates to attitudes about moral issues and related behaviors, referencing a growing body of research has found that religious networks and religious context strongly influence when individuals will act on personal religious beliefs. We continue this line of thought by pulling back our focus to the level of nations. Building on the theory and data reviewed in the first two sections, and moving beyond the cultural context of local networks, we outline a research agenda for understanding morality and religion using cross-national research. Finally, we will end with some general statements that summarize the current understanding of the relationship between religion and morality.

Desecration, Moral Boundaries, and the Movement of Law: The Case of Westboro Baptist Church

Using participant observation, in-depth interviews, and legislative histories, we examine Westboro Baptist Church, a religious group infamous for homophobic rhetoric and funeral protests. Employing cultural and interactionist perspectives that focus on the semiotics of death, the sacred, and desecration, we outline how Westboro’s activities purposively violate deeply held signifiers of moral order through language, while simultaneously respecting extant laws of behavior. This strategy, in conjunction with the political profitability of opposing the group, explains why the group’s activism triggered extensive legal disputes and modifications at multiple levels of governance. Westboro’s actions and use of symbols—and those of others against the group—lay bare multiple threads in the sacred cultural fabric of American society.