Ralph E. Pyle

Faith and Commitment to the Poor: Theological Orientation and Support for Government Assistance Measures

Pretnous research has generated contradictory asseriions regard ng a krkge between theological and economic conseTvatism. Some studies suggest that fundamentalism is related to SUppOTt for consertoative econorruc pnnciples, whgle others reject such a claIm. FOT this study it was hypothesized that clas, race, and party preference would be more important than ones Teligious onentation m explAning support for govemrnent assistance speg, but that once these factors weTe controlledw theological conservatisrn would pTedIct conservative economic views. An anslysis of natiarul SUTVeY data affirrns the importance of class, roce, and paTty pTefeTence; however, there is no clear link between theological and econonx conseTvaiism. BibLical liteTalism predicts suppo7t foT econornic restructuring policies, and denonunations within the Conservative Protestant family are divided in their support for goverrznenc assistcrnce policies. The relationship between religious orthodoxy and political conservatism has received considerable attention over the years. The conventional wisdom is that members of fundamentalist religious groups are more likely than members of liberal faith groups to hold conservative attitudes regarding personal morality issues, and it is also thought that theological conservatism is linked to support for conservative social and economic policies. The visibility of right-wing religious groups like the Moral Majority has reinforced the public perception that Christian fundamentalism is closely tied to political and economic conservatism. The implication is that fundamentalist religious adherents are opposed to progressive public policies, including efforts by the government to increase social service expenditures and reduce economic inequality. Liberal Protestants, reflecting their Social Gospel heritage, are thought to take a more progressive stand in regard to issues of personal morality, and it is generally assumed that they are more supportive than theological conservatives for govemment efforts to regulate the economy and provide for the economic well-being of needy individuals. Spokespersons for the National Council of

Persistence and Change in the Protestant Establishment

Acknowledgments Introduction Theoretical Orientation: Explanations for Persistence and Change in the Establishment Evolution of the Protestant Establishment, 1950-1992 Higher Education and the Establishment Conclusion Appendix A: Gender Representation among the Elite Appendix B: Methodology References Index

An Exception to the Exception: Second-Generation Korean American Church Participation:

First-generation Korean Americans are characterized by nearly universal church membership and the highest levels of Protestant affiliation of all immigrant groups. However, most second-generation Korean Americans are not church members, and their departure from their parents’ immigrant churches has been referred to as a “silent exodus”. Various studies anecdotally propose reasons for the second-generation departure, yet no in-depth analysis has examined the context of second-generation Korean American church-stayers. The authors present an analysis of the only independent second-generation Korean American church in the state of Michigan. Participant observation and in-depth interviews are used to assess the importance of religious beliefs, inter-generational relations, and cultural factors insofar as they are associated with this church’s membership. The findings of this exploratory study suggest that religious internalization is a significant factor explaining church participation for second-generation Korean Americans.

The Religious Affiliations of American Elites, 1930S to 1990S: A Note on the Pace of Disestablishment

Abstract This paper tests the “disestablishment thesis” that Americas Protestant Establishment has declined over the course of the century, especially in the last 30 years. Using Whos Who data from 1930, 1950, 1970, and 1992, we examine the religious affiliations of American elites, and the extent to which religious groups are over- or under-represented among elites relative to their numbers in the total U.S. population. Results support claims that the Protestant Establishment has lost prominence over the years. The data also indicate that there are more Catholics, Jews, and Lutherans among elites. However, other Protestant groups (e.g., Baptists) and Catholics remain under-represented in Whos Who. Establishment groups and other elite religions (Unitarian-Universalists and Quakers) remain over-represented. Jews have gained relative to their numbers in the total population and are over-represented. We use a neo-Weberian framework to interpret the findings.

Religious Stratification in America

Purpose – This study examines religious stratification in America from the colonial period until the present. Design/Methodology/Approach – We use a conflict theoretical approach to examine trends in religious stratification over time. The rankings of religious groups are based on tabulations of the religious affiliations of economic, political, and cultural elites collected at 37 data points from the colonial era until the present. Findings – In the colonial period, the Upper stratum religious groups (Anglicans, Presbyterians, and Congregationalists) accounted for nearly 90 percent of elites in cultural, economic, and political spheres. The representation of Upper stratum groups among American elites declined from the 1800s to the early 1900s, rebounded somewhat after the 1930s, and then declined after the 1960s. The four groups that comprise the New Upper stratum (Episcopalians, Jews, Presbyterians, and Unitarian-Universalists) account for nearly half of the nations elites while representing less than 10 percent of the total population. Research implications – Our research indicates that religious stratification has had largely destabilizing effects on society. In line with other research on stratification, we find that the harmful effects were somewhat muted when inequality was most severe, and these negative effects increased as religious inequality became less pronounced. Originality/Value – This chapter highlights the importance of religion as a factor in stratification. The use of a conflict perspective allows us to bridge the gap between the stratification literature and the religion literature.