Journal articles: 'Church attendance – United States'

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Kirk, KM, HH Maes, MC Neale, AC Heath, NG Martin, and LJ Eaves. "Frequency of church attendance in Australia and the United States: models of family resemblance." Twin Research 2, no. 2 (April 1, 1999): 99–107. http://dx.doi.org/10.1375/twin.2.2.99.

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AbstractData on frequency of church attendance have been obtained from separate cohorts of twins and their families from the USA and Australia (29 063 and 20 714 individuals from 5670 and 5615 families, respectively). The United States sample displayed considerably higher frequency of attendance at church services. Sources of family resemblance for this trait also differed between the Australian and US data, but both indicated significant additive genetic and shared environment effects on church attendance, with minor contributions from twin environment, assortative mating and parent–offspring environmental transmission. Principal differences between the populations were in greater maternal environmental effects in the US sample, as opposed to paternal effects in the Australian sample, and smaller shared environment effects observed for both women and men in the US cohort.

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Ferré, John P. "Protestant Press Relations in the United States, 1900–1930." Church History 62, no. 4 (December 1993): 514–27. http://dx.doi.org/10.2307/3168075.

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Protestant churches in the early twentieth century were vexed by dwindling attendance, a clear sign of their declining social authority. The Reverend William C. Skeath complained about “the masses of the passively religious who have closed their ears to the sermon subject and their doors to pastoral visitation.” Likewise, inHow to Fill the Pews, Ernest Eugene Elliott said that because no more than two-fifths of church members went to church on any given Sunday, the church had ceased to be the chief forum in American public life.

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Hout, Michael, and Andrew M. Greeley. "The Center Doesn't Hold: Church Attendance in the United States, 1940-1984." American Sociological Review 52, no. 3 (June 1987): 325. http://dx.doi.org/10.2307/2095353.

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Gershon, Sarah Allen, Adrian D. Pantoja, and J. Benjamin Taylor. "God in the Barrio?: The Determinants of Religiosity and Civic Engagement among Latinos in the United States." Politics and Religion 9, no. 1 (February 26, 2016): 84–110. http://dx.doi.org/10.1017/s175504831600002x.

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AbstractIt is often assumed that Latinos in the United States are deeply religious, and that this religious identity plays an important role in shaping their political beliefs and behaviors. A more controversial though unexplored proposition is that Latinos may not be as religious as is commonly believed and that forces beyond their religiosity play more prominent roles in shaping their political engagement. Relying on data from the 2006 Latino National Survey, we examine secularism — measured by church attendance — and civic engagement among Latinos. Our efforts are to analyze the social forces that shape levels of religiosity and find that generational status plays a significant role. Additionally, we further find that while church attendance declines among later generations, second and third generation Latinos have higher levels of civic engagement than their first generation peers, indicating that a decline in church participation does not depress political participation among later generations of Latinos.

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Kirk, KM, HH Maes, AC Heath, NG Martin, and LJ Eaves. "Frequency of church attendance in Australia and the United States: models of family resemblance." Twin Research (1999) 2, no. 2 (June 1, 1999): 99–107. http://dx.doi.org/10.1375/136905299320565960.

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DuRant, Robert H., Robert Pendergrast, and Carolyn Seymore. "Sexual Behavior Among Hispanic Female Adolescents in the United States." Pediatrics 85, no. 6 (June 1, 1990): 1051–58. http://dx.doi.org/10.1542/peds.85.6.1051.

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The purpose of this study was to identify factors associated with sexual activity in a national representative sample of Hispanic female adolescents. The subjects included all (n = 202) 15-to 19-year-old Hispanic female adolescents from the 1982 National Survey of Family Growth subdivided into Mexican-American (n = 119), Puerto Rican (n = 34), Central/South American (n = 23), Cuban (n = 9), and other Hispanic (n = 17) background groups. A total of 42% of the young women were sexually active. More Cubans (69.0%) and Central/South Americans (55.6%) reported sexual activity than the other groups, but the differences were not statistically significant. With multiple regression analysis, a significant amount of variation (total R2 = 0.367, P ≤ .001) in sexual activity was explained by the following variables: not being in school (22.5%), no religious affiliation (4.4%), age (3.3%), less church attendance (3.0%), older age at menarche (1.9%), and not living with both parents at age 14 years (1.9%). These findings suggest that maintaming social continuity in the areas of school, church affiliation and involvement, and family structure, as well as physical maturity are associated with Hispanic adolescent girls not becoming sexually active.

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WIEPKING, PAMALA, and RUSSELL N. JAMES. "Why are the oldest old less generous? Explanations for the unexpected age-related drop in charitable giving." Ageing and Society 33, no. 3 (March 23, 2012): 486–510. http://dx.doi.org/10.1017/s0144686x12000062.

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ABSTRACTPrevious research has demonstrated that the generally positive relationship between age and the presence of charitable giving becomes negative at the oldest ages. We investigate potential causes of this drop in charitable giving among the oldest old including changes in health, cognition, egocentric networks, religious attendance, and substitution of charitable bequest planning. A longitudinal analysis of data from the United States Health and Retirement Survey indicates that the drop in charitable giving is mediated largely by changes in the frequency of church attendance, with only modest influences from changes in health and cognition.

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Kanagy, Conrad L., Glenn Firebaugh, and Hart M. Nelsen. "The Narrowing Regional Gap in Church Attendance in the United States1." Rural Sociology 59, no. 3 (February 3, 2010): 515–24. http://dx.doi.org/10.1111/j.1549-0831.1994.tb00545.x.

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Shapiro, Ephraim. "Places of Habits and Hearts: Church Attendance and Latino Immigrant Health Behaviors in the United States." Journal of Racial and Ethnic Health Disparities 5, no. 6 (March 16, 2018): 1328–36. http://dx.doi.org/10.1007/s40615-018-0481-2.

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Brown, Joseph W., Antonia M. Villarruel, Deborah Oakley, and Carmen Eribes. "Exploring Contraceptive Pill Taking among Hispanic Women in the United States." Health Education & Behavior 30, no. 6 (December 2003): 663–82. http://dx.doi.org/10.1177/1090198103256743.

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Data from the 1995 National Survey of Family Growth have previously shown greater risk of inconsistent contraceptive pill use among Hispanicwomen. We used the same data to test a culturally based model of pill use among the subsample of Hispanicwomen. Hierarchical logit analyses revealed that primary use of Spanish, negative attitudes aboutwomen in theworkplace, two or more recent sex partners, and recent pill adoption were factors that increased the odds of inconsistent use. Living alone or with non-kin was associated with more consistent use, as were showing preference for a stay-at-home model of motherhood, frequent church attendance, and frequent sexual intercourse. Our findings suggest that the strong effects of behavioral variables (e.g., duration of pill use, number of sex partners) are mediated by cultural indicators (e.g., primary use of Spanish, attitudes about sex roles). The extent to which programs address important cultural dimensions of health behaviors could enhance effectiveness.

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Jacobsmeier, Matthew L. "Religion and Perceptions of Candidates' Ideologies in United States House Elections." Politics and Religion 6, no. 2 (February 6, 2013): 342–72. http://dx.doi.org/10.1017/s1755048312000703.

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AbstractUsing data from the American National Election Studies, Poole-Rosenthal DW-Nominate scores, and data on the religious affiliations of members of the United States House of Representatives, I show that religion has important independent effects on the evaluation of candidates' ideologies. The results suggest that candidates affiliated with evangelical Christianity will tend to be seen as more conservative than ideologically similar candidates from mainline Protestant denominations. Jewish candidates, in contrast, will tend to be seen as more liberal than ideologically similar mainline Protestants. Additionally, the use of religion-based stereotypes varies with frequency of church attendance. These findings attest to the external validity of recent experiment-based research on religion-based political stereotypes. The approach employed here also allows for the estimation of the magnitude of the effects of such stereotypes. The results shed light on both the importance of religion in election campaigns and the factors that influence perceptions of candidates' ideologies more generally.

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Holman, Mirya, Erica Podrazik, and Heather Silber Mohamed. "Choosing Choice: How Gender and Religiosity Shape Abortion Attitudes among Latinos." Journal of Race, Ethnicity, and Politics 5, no. 2 (March 20, 2020): 384–411. http://dx.doi.org/10.1017/rep.2019.51.

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AbstractThe relationship between religiosity and political attitudes is well established in the United States, particularly around gendered issues like abortion. However, this relationship can be complicated by the highly gendered and racialized nature of social identities. In this paper, we explore how different forms of religiosity (belonging to a denomination, specific religious beliefs, and religious behavior in church and in private) interact with gender to shape Latino abortion preferences. Using two sets of national survey data, we find that Evangelicalism and church attendance are more strongly associated with anti-abortion attitudes among Latino men, while religious beliefs are gender neutral. Our results illustrate the importance of intersectional approaches to studies of social identities and political preferences, as well as the importance of including gender in research on the role of the Evangelical church on immigrant political behavior.

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Rossi, Maurizio, and Ettore Scappini. "Church Attendance, Problems of Measurement, and Interpreting Indicators: A Study of Religious Practice in the United States, 1975-2010." Journal for the Scientific Study of Religion 53, no. 2 (June 2014): 249–67. http://dx.doi.org/10.1111/jssr.12115.

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Lefevor, G. Tyler, Jacqueline Y. Paiz, William-Michael Stone, Kiet D. Huynh, Hibah E. Virk, Sydney A. Sorrell, and Sierra E. Gage. "Homonegativity and the Black Church: Is Congregational Variation the Missing Link?" Counseling Psychologist 48, no. 6 (May 27, 2020): 826–51. http://dx.doi.org/10.1177/0011000020918558.

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The Black church in the United States has historically functioned as a bastion for civil rights; however, it may also be a source of pain and suffering for sexual minorities. To examine the influence of individual and congregational variables on attitudes toward same-sex sexuality in the Black church, we collected a sample of 219 participants from 15 randomly selected congregations. Results of three hierarchical linear models indicated that congregation- and individual-level variables emerged as equally important predictors of individuals’ attitudes toward same-sex sexuality. Individual-level religiousness and congregation-level education emerged as significant predictors of homonegativity. Our results suggest that congregations may play a role in enacting homonegative attitudes. We encourage counseling psychologists working with religious Black sexual minority clients to help clients consider characteristics of congregations (e.g., education) and individual religious practices (e.g., overzealous service attendance) that may signal homonegativity. We encourage further work examining the influence of congregational factors on congregants’ attitudes.

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Vermeer, Paul. "De moderne kerk." Religie & Samenleving 8, no. 3 (December 1, 2013): 366–88. http://dx.doi.org/10.54195/rs.12693.

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This paper tries to identify the characteristics of viable religious communities in modern, Western society. Developments regarding church membership and church attendance in the Netherlands and the United States show, that especially liberal and mainline communities are affected by religious disaffiliation, while conservative and orthodox communities are far better able to resist the secularizing forces of modernity. This difference is explained in terms of strictness and the adoption of a more absolutist religious stance. Thus it is argued, that viable religious communities in the West will eventually become more sect-like. That is to say, these communities focus on establishing strong social bonds between their members, reject common ‘Western’ values like tolerance and relativism and emphasize the personalistic aspects of faith. These sect-like characteristics result in strong religious communities that consciously exist in a high degree of tension with the wider social environment and that, in this way, are able to recruit and preserve a small but loyal group of followers.

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Ellison, Christopher G., Nicholas H. Wolfinger, and Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos." Journal of Family Issues 34, no. 3 (May 2, 2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.

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The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ attitudes regarding marriage, divorce, cohabitation, and casual sex. Compared with Catholics, evangelical Protestants tend to hold more conservative attitudes on family-related issues. Latinos who attend services regularly and pray frequently also report more traditional views. Findings involving literalist views of the Bible are more equivocal. Taken together, religious variables are just as potent as socioeconomic and demographic factors in explaining individual-level variation in Latinos’ attitudes. Study limitations are noted, and several directions for future research are identified.

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Mukerjee, Swati, and Arun Venugopal. "Religiosity and Health Through the Decades: Is There a Gender Difference?" American Journal of Health Promotion 32, no. 4 (March 9, 2017): 1028–41. http://dx.doi.org/10.1177/0890117116687886.

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Purpose: An empirical examination of the long-term association, disaggregated by gender, between religiosity and self-rated health with reference to demographic shifts in labor force participation, education, and income. Design: General Social Survey data. Setting: United States, 1974 to 2012. Participants: A total of 23 353 respondents. Measures: Self-assessed health; 2 key religiosity variables: attendance and intensity of belief; income, labor market variables, education, standard demographic variables, household size, region, and time dummies. Analysis: Probit estimation conducted for the aggregate sample by gender as well as by decades to examine possible gender differential changes over time. Results: Attendance has declined overall with a much greater decline for women. The overall positive association between religiosity and health masks considerable heterogeneity across gender and time; higher and stable for males, there is no longer a significant association for females. Increased education, income, and labor force participation can explain only part of this association. Education is the strongest mediator. Conclusion: The way women and men benefit from religious attendance has changed, suggesting that some pathways may be working differently for women now, especially those with less education. Moving away from church networks could be due to a perceived lack of support or substitution by other social networks. Ceteris paribus, since religious participation has been shown to weaken preference for risky consumption, declining participation, especially for women, may show up as an increase in risky behavior.

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Bock, Sean. "Conflicted Religionists: Measuring Political Backlash on Salient Issues." Socius: Sociological Research for a Dynamic World 7 (January 2021): 237802312110180. http://dx.doi.org/10.1177/23780231211018005.

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Scholars have pointed to “political backlash” as a key reason for why people leave religion in the United States. This study adds to the growing body of work that emphasizes backlash to localized conditions, rather than national-level phenomena, by demonstrating the importance of conflict on salient issues within churches. Using data from the Baylor Religion Survey, the author exploits a unique set of items to analyze what he calls “conflicted religionists”—those who experience attitudinal conflict with their churches—and measures conflict on two salient issues: same-sex marriage and abortion. The author finds that there is a considerable proportion of conflicted religionists and that the probability of experiencing conflict varies drastically across different groups in the sample. In line with past work, he demonstrates that experiencing conflict is significantly associated with lower church attendance. He concludes with a discussion of the possible pathways available to conflicted religionists.

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Bishop, Alex J., and James W. Ellor. "INTEREST GROUP SESSION—RELIGION, SPIRITUALITY AND AGING: KEEPING FAITH ALIVE: ADVANCING THE NEXT GENERATION OF RELIGIOUS AND SPIRITUAL INQUIRY IN GERONTOLOGY." Innovation in Aging 3, Supplement_1 (November 2019): S358. http://dx.doi.org/10.1093/geroni/igz038.1302.

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Abstract A compelling body of evidence suggests that church attendance and spiritual practices increase as persons approach the end life. In fact, a growing number of baby boomers in the United States are returning to church and reconnecting with their faith communities. A primary reason for this surge in religious engagement involves a personal desire to turn away from the material pursuits of life and achieve a sense of meaning and fulfillment amid increasing frailty and vulnerability. However, most religious institutions do not have the necessary resources to support an ever increasing older membership. The graying of religion will require gerontologists to develop innovative approaches to advance theoretical thinking, measurement and assessment practices, and program evaluation. Therefore, the purpose of this symposium is to advocate and synergize a new generation of religious and spiritual inquiry in gerontology. Of particular interest is exposing theoretical models, measurement strategies, mixed-methodologies, and evidence-based findings to promote and sustain positive faith connections as persons grow old. Empirical advancements surrounding commitment and practice of one’s religious faith in old age, evolving feelings of religious belief versus doubt, disposition to seek and engage in acts of forgiveness, and faith-community responses to dementia care will be shared. Implications relevant for building interdisciplinary and transdisciplinary connections across behavioral and social science research, social work, clinical counseling, and pastoral ministry will be highlighted.

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Serudu, Maje S. "Conference attendance in the United States of America." South African Journal of African Languages 14, sup1 (January 1994): 12–13. http://dx.doi.org/10.1080/02572117.1994.10587050.

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Declercq, Eugene. "CNM BIRTH ATTENDANCE IN THE UNITED STATES, 1999." Journal of Midwifery & Women's Health 47, no. 1 (January 2, 2002): 44–45. http://dx.doi.org/10.1016/s1526-9523(01)00224-0.

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Wood, Michael Lee. "Visualizing Change in Ordinal Measures: Religious Attendance in the United States (1972–2018)." Socius: Sociological Research for a Dynamic World 6 (January 2020): 237802311990006. http://dx.doi.org/10.1177/2378023119900064.

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The figure plots self-reports of religious attendance using data from the General Social Survey (1972–2018), contributing to current debates about how religiosity is changing in the United States by clearly showing the relative increase or decrease of each level of religious attendance over time. The main new insight is that the observed decline in religious attendance in the United States has been driven primarily by a large increase in people reporting never attending religious services and a corresponding decrease in people reporting weekly attendance, rather than uniform changes across different levels. Some categories, such as attendance once a month, have seen virtually no change. More generally, the figure may be used as a template for plotting other ordinal measures over time, such as political attitudes or ideology.

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Westfall, Aubrey. "Mosque Involvement and Political Engagement in the United States." Politics and Religion 12, no. 4 (May 6, 2018): 678–709. http://dx.doi.org/10.1017/s1755048318000275.

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AbstractConfronted by a number of home-grown Islamic terrorist attacks, many Americans incorrectly assume that Muslim religiosity correlates with anti-American values and that the American mosque is the center of radical socialization efforts. This paper examines the nature of the relationship between mosque involvement and political engagement. It finds that mosque attendance is positively associated with political engagement only when the attendance engages congregants in ways beyond religious ritual. Attending mosque to pray does not significantly impact political identities or engagement like following politics, registering to vote, voting, or party membership, while participation in other social or religious activities at a mosque is associated with an increased probability of engagement. These results suggest that not all mosque involvement is equally beneficial for promoting political engagement and that religious participation must proactively engage with the social lives of the congregants to have a substantive political effect.

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O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (January 2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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Rausch, Thomas P. "The Papacy and the Church in the United States." Thought 66, no. 4 (1991): 417–19. http://dx.doi.org/10.5840/thought199166412.

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Labaki, Georges T. "The Maronite Church in the United States, 1854–2010." U.S. Catholic Historian 32, no. 1 (2014): 71–85. http://dx.doi.org/10.1353/cht.2014.0001.

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Soule, Sarah A., and Nella Van Dyke. "Black church arson in the United States, 1989-1996." Ethnic and Racial Studies 22, no. 4 (January 1999): 724–42. http://dx.doi.org/10.1080/014198799329369.

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Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.

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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.

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Bruce, Marino A., Roland J. Thorpe, Dulcie Kermah, Jenny Shen, Susanne B. Nicholas, Bettina M. Beech, Delphine S. Tuot, et al. "Religious Service Attendance and Mortality among Adults in the United States with Chronic Kidney Disease." International Journal of Environmental Research and Public Health 18, no. 24 (December 14, 2021): 13179. http://dx.doi.org/10.3390/ijerph182413179.

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Religion and related institutions have resources to help individuals cope with chronic conditions, such as chronic kidney disease (CKD). The purpose of this investigation is to examine the association between religious service attendance and mortality for adults with CKD. Data were drawn from NHANES III linked to the 2015 public use Mortality File to analyze a sample of adults (n = 3558) who had CKD as defined by a single value of estimated glomerular filtration rate (eGFR) < 60 mL/min/1.73 m2 using the Chronic Kidney Disease Epidemiology Collaboration (CKD-EPI) equation and/or albumin-to-creatinine ratio ≥17 mg/g for males or ≥25 for females. All-cause mortality was the primary outcome and religious service attendance was the primary independent variable. Cox proportional hazards models were estimated to determine the association between religious service attendance and mortality. The mortality risks for participants who attended a service at least once per week were 21% lower than their peers with CKD who did not attend a religious service at all (HR 0.79; CI 0.64–0.98). The association between religious service attendance and mortality in adults with CKD suggest that prospective studies are needed to examine the influence of faith-related behaviors on clinical outcomes in patients with CKD.

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Provasnik, Stephen. "Judicial Activism and the Origins of Parental Choice: The Court's Role in the Institutionalization of Compulsory Education in the United States, 1891–1925." History of Education Quarterly 46, no. 3 (2006): 311–47. http://dx.doi.org/10.1111/j.1748-5959.2006.00001.x.

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A considerable body of scholarship has examined the history of compulsory attendance in the United States in an effort to explain why compulsory attendance laws were enacted, what effects they had on school attendance rates, and what made enforcement of these laws effective eventually. Recent research has revealed that some long-standing assumptions and conclusions about compulsory attendance warrant reconsideration. For example, the assumptions that educators promoted compulsory attendance and that compulsory attendance laws were enacted when state legislators responded to educators' demands disregard the historical reality that educators and state teachers' associations generally did not support compulsory attendance and that the biggest proponent of compulsory attendance legislation was a faction of the Republican Party. Similarly, the conventional periodization of compulsory attendance laws into two phases—“symbolic” and “bureaucratic”—obscures several facts. The conventional periodization holds that before the 1890s compulsory attendance laws were merely symbolic because the laws enacted were “unenforced and probably unenforceable.” During the bureaucratic phase, between the 1890s and 1920s, new compulsory attendance laws —“strong laws” with teeth—were passed, which finally made compulsory attendance effective. This periodization obscures the facts that (1) compulsory attendance did not develop in any linear or progressive fashion as much as in a “two steps forward, one step back” manner; (2) the state had limited power to enforce even “enforceable” compulsory attendance laws in the early twentieth century when most funding was local not state funding; and (3) compulsory attendance laws were not tremendously effective, accounting for no more than 5 percent of the increase in school attendance in the first half of the twentieth century.

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Trinkaus, John. "Drop-in Chapel Attendance: An Informal Look." Psychological Reports 75, no. 3 (December 1994): 1193–94. http://dx.doi.org/10.2466/pr0.1994.75.3.1193.

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It is reported that about 40% of the people in the United States attend scheduled weekly religious services. An informal inquiry of attendance at other than scheduled services implies that religious devotion may well be lower than that percentage suggests.

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.

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Andrews, S. "3 Commando Brigade - United States Marine Corps medical interoperability." Journal of The Royal Naval Medical Service 105, no. 2 (2019): 89–94. http://dx.doi.org/10.1136/jrnms-105-89.

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AbstractThis article describes a study investigating the medical interoperability of 3 Commando Brigade (3 Cdo Bde) with the US Marine Corps (USMC), predominately in the Role 2 and overarching Command and Control domain. This was conducted over two main exercise periods in 2017. The information was gathered through coalition casualty serials, face to face interviews, attendance at US training courses and visits to US facilities.The operational patient care pathways are broadly interoperable. There is no critical factor that would prevent medical interoperability between 3 Cdo Bde and the USMC if medical treatment facilities were required to deploy on imminent operations.

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Wiggins, Jonathon L., Mary L. Gautier, and Thomas P. Gaunt. "A Realignment of the Catholic Church in the United States." Theology Today 78, no. 3 (October 2021): 267–75. http://dx.doi.org/10.1177/00405736211030236.

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The official, parish-identified, Catholic population in the United States over the past forty years (1980 to 2019) has grown 40 percent, from about 48 million to over 67 million. Such a hearty rate of growth might lead one to assume that the Catholic population is increasing across all parts of the country. This growth, however, has been anything but uniform. From 1980 to the present, the Catholic population in some US Census regions—mostly in the South and in the West of the country—has experienced a boom, while in others—mostly in the Northeast and Midwest—it has experienced a bust. In this article, the growth or decline in the number of Catholics in each of the four US Census regions is explored, using data from the 2020 Faith Communities Today survey as well as data submitted by Catholic dioceses. These analyses give a more nuanced portrait of the Catholic Church in the United States, shedding light on both the challenges and opportunities the US Catholic Church is experiencing in 2021.

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ROBBINS, Thomas. "The Intensification of Church-State Conflict in the United States." Social Compass 40, no. 4 (December 1993): 505–27. http://dx.doi.org/10.1177/003776893040004002.

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Jelen, Ted G. "The future of church–state relations in the United States." Futures 36, no. 9 (November 2004): 1030–33. http://dx.doi.org/10.1016/j.futures.2004.02.008.

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Stern, Marc D. "United States: Supreme Court's surprise decision on church‐state issue." Patterns of Prejudice 21, no. 2 (June 1987): 44–46. http://dx.doi.org/10.1080/0031322x.1987.9969906.

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Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.

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The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the right of the individual to interpret for himself the Sacred Scriptures.

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Strate, John, Timothy Kiska, and Marvin Zalman. "Who Favors Legalizing Physician-Assisted Suicide? The Vote on Michigan's Proposal B." Politics and the Life Sciences 20, no. 2 (September 2001): 155–63. http://dx.doi.org/10.1017/s073093840000544x.

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At the November 1998 general election, Michigan citizens were given the opportunity to vote on Proposal B, an initiative that would have legalized physician-assisted suicide (PAS). PAS initiatives also have been held in Washington State, California, Oregon, and Maine, with only Oregon's passing. We use exit poll data to analyze the vote on Proposal B. Attributes associated with social liberalism—Democratic Party identification, less frequent church attendance, more education, and greater household income—led to increased odds of a “yes” vote. Attributes associated with social conservatism—Republican Party identification and frequent church attendance—led to decreased odds of a “yes” vote. Similar to the abortion issue, PAS's supporters strongly value personal autonomy, whereas its opponents strongly value the sanctity of life. Voter alignments like those in Michigan will likely appear in other states with the initiative process if PAS reaches their ballots.

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Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.

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Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute the jurisdictional affiliation of the United States by issuing the corresponding tomos. This article is dedicated to interaction between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the territory of the United States during the 1908 – 1924. The author explores the influence of Greece upon the relationship between the two Orthodox jurisdictions in North America. The activity of the Patriarchate of Constantinople in the United States is compared to political events of Greece. The history of Orthodoxy in the United States in the first quarter of the XX century is highly researched however, the actions of church organizations are not always viewed from the perspective of the foreign policy of the countries involved. The conclusion is made on the possible influence of the Greek governmental forces on the Patriarchate of Constantinople, which in turn, stepped into the jurisdictional conflict with the Russian Orthodox Church.

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Clayton, Obie, Rodney Coates, Paula Dressel, Claudette Bennett, and Karen Chandler. "Race Differences in College Attendance in the United States: Two Competing Theories." Canadian Journal of Education / Revue canadienne de l'éducation 15, no. 3 (1990): 245. http://dx.doi.org/10.2307/1495145.

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Besera, Ghenet, Susan Moskosky, Karen Pazol, Christina Fowler, Lee Warner, David M. Johnson, and Wanda D. Barfield. "Male Attendance at Title X Family Planning Clinics — United States, 2003–2014." MMWR. Morbidity and Mortality Weekly Report 65, no. 23 (June 17, 2016): 602–5. http://dx.doi.org/10.15585/mmwr.mm6523a3.

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Sullivan, Allison R. "Mortality Differentials and Religion in the United States: Religious Affiliation and Attendance." Journal for the Scientific Study of Religion 49, no. 4 (December 2010): 740–53. http://dx.doi.org/10.1111/j.1468-5906.2010.01543.x.

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Siderelis, Christos, Roger L. Moore, Yu-Fai Leung, and Jordan W. Smith. "A nationwide production analysis of state park attendance in the United States." Journal of Environmental Management 99 (May 2012): 18–26. http://dx.doi.org/10.1016/j.jenvman.2012.01.005.

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Shammas, Carole. "Did Democracy Give the United States an Edge in Primary Schooling?" Social Science History 39, no. 3 (2015): 315–38. http://dx.doi.org/10.1017/ssh.2015.58.

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Did the United States circa 1850 provide more primary education to its youth than other European countries, especially Britain? And was its more decentralized and democratic polity an important reason why? Analyzing census data, parliamentary reports, and election results, I find the perceived American advantage in regard to enrollments is due to an underestimation of the population at risk, a confusion of enrollments with attendance, and a lack of attention to differences in the length of school terms. In neither northern or southern counties in the United States did the extension of the franchise correlate with more tax dollars for elementary schools; rather it materialized in counties with more Whig and moral reform partisans whom institutional and social historians have identified as being motivated by external benefits/ social control objectives. More similarities in educational status may exist between the two nations than is often acknowledged and a North Atlantic perspective might be fruitful. Agricultural employments and racial/ ethnic differences surfaced as deterrents to 3R competency in both places, though the spread of a high-fertility population into low-density areas presented the United States with a special challenge. These results suggest that the effects of late-nineteenth-century compulsory attendance and other education legislation merit a reevaluation.

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Kramarenko, Grigoriy. "Development of the UAOC (Sobornopravna) flows in the free world and their destiny." Ukrainian Religious Studies, no. 6 (December 5, 1997): 16–19. http://dx.doi.org/10.32420/1997.6.111.

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In Ukraine, in October 1921, Metropolitan Vasyl Lipkivsky was quipped by the UAOC, which in the 1930s was completely liquidated in Ukraine. In 1924, Metropolitan Vasyl Lipkovsky sent to the United States Archbishop I. Theodorovich, who organized the UPA of the parish in the USA and Canada, and thus created the UAOC on the American continent. In his letter to Archbishop Ioan Teodorovich on March 27, 1946, Bishop Mstislav wrote: "... solemnly declare that I recognize the grace of the hierarchy of the Ukrainian Autocephalous Orthodox Church in the United States of America and in Canada, the hierarchy that has renewed the function of the episcopal serving as the act of the First All-Ukrainian Orthodox Church Council in Kyiv, in the month of October 1921, as well as the sanctity of all the mysteries of the Church by that hierarchy of completed and completed in the past Church. "Unfortunately, it must be said that Archbishop Mstislav very much Ro broke his solemn affirmation of "the observance of the Autocephaly of the Ukrainian Orthodox Church in the United States of America and in Canada, and the church and people's sovereignty of its system."

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Omondi-Ochieng, Peter. "Profit or loss? On the determinants of net income of United States college football programs." Journal of Financial Reporting and Accounting 17, no. 3 (September 2, 2019): 411–31. http://dx.doi.org/10.1108/jfra-04-2018-0028.

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Purpose This study aims to predict the determinants of net income of 101 US university football programs. Design/methodology/approach Guided by stakeholder theory, financial capacity model and resource dependency theory, the dependent variable was net income (indicated as profit or loss) and independent variables were measured as the number of women and men’s team sports, average home attendances, win–loss records, conference ranking, endowment funds and age of football programs. Statistical analysis was performed using Kendell tau and binary logistic regression (BLR). Findings Net income was positively and statistically associated with home attendance, win–loss record, conference rankings and endowment funds, but not number of women’s sports, age of football program and number of men’s sports teams. The BLR indicated that home attendance was the best predictor of net income. Research limitations/implications The research was delimited to 101 Football Bowl Subdivision football programs from public universities. Practical implications The findings indicate that home attendance and conference rankings had the highest association with net income, but the former was the best predictor of net income and not football tradition nor number of sports teams. Originality/value The study was pioneering in the predictive evaluation of the possible determinants of loss or profitability in college football programs.

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Paul, Rodney, Andrew Weinbach, and Nick Riccardi. "Attendance in the Canadian Hockey League: The Impact of Winning, Fighting, Uncertainty of Outcome, and Weather on Junior Hockey Attendance." International Journal of Financial Studies 7, no. 1 (February 19, 2019): 12. http://dx.doi.org/10.3390/ijfs7010012.

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An attendance model is specified for the Canadian Hockey League (CHL), the top level of junior hockey in Canada with some teams located in the United States. The natural log of attendance is used as the dependent variable, with explanatory variables consisting of the timing of the game, team performance characteristics, uncertainty of outcome measures, and weather-related variables. Weekends and Mondays were the most popular days for games. Winning and fighting were shown to be popular team characteristics that drive attendance. Uncertainty of outcome plays little role, if any, in fan interest at this level, while precipitation significantly reduces attendance.

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Mahoney, Annette. "The Science of Children’s Religious and Spiritual Development." Perspectives on Science and Christian Faith 74, no. 3 (September 2022): 187–88. http://dx.doi.org/10.56315/pscf9-22mahoney.

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THE SCIENCE OF CHILDREN'S RELIGIOUS AND SPIRITUAL DEVELOPMENT by Annette Mahoney. Cambridge, UK: Cambridge University Press, 2021. 86 pages. Paperback; $20.00. ISBN: 9781108812771. *The Science of Children's Religious and Spiritual Development by Annette Mahoney is a recent addition to the Cambridge Elements Child Development series. Between an introduction and conclusion, Mahoney has five sections to guide her summary. Overall, her approach is well conceived, approachable, and highly informative. Having taught undergraduate courses on child development for fifteen years at Christian liberal arts institutions, I found Mahoney's volume to be a thorough yet concise resource on religious and spiritual development from which I can draw resources as well as enrich discourse with engaged students. *In her introduction, Mahoney quickly sets the stage for the importance of religious and spiritual development in children. She notes how parents around the world desire to raise "good" (prosocial) children. Religion is frequently cited as influencing their parenting practices. The emphasis in research is on adolescence and adulthood for the specific study of religious and spiritual development, leaving a large gap when it comes to how these issues pertain to children's development. *Mahoney draws from Harold Koenig, Michael McCullough, and David Larson to define Religious/Religion (R) and Spiritual/Spirituality (S).1 She acknowledges that this is not an agreed upon straightforward process, and that often R and S are not substantively different in the social science literature. With children, perceptions of God are commonly examined, though this only begins to scratch the surface of what's beneath their RS development. *After a quick historical look at RS, Mahoney offers a brief overview of Fowler's faith development theory, citing his 1981 book, Stages of Faith: The Psychology of Human Development and the Quest for Meaning.2 She concludes that his "assumptions perhaps helped to dampen interest by mainstream developmental scientists in investigating children's RS" (p. 6). Here I wanted to better understand her conclusion and felt that more explanation would be beneficial for her argument. *Mahoney frequently reminds the reader that most of the research, both historically and currently, occurs in Western societies. There have been a handful of measures developed, which she presents in a table with the name, authors, definitions of R and S, subscales, and example items (pp. 11-19). This is followed by a helpful narrative of each measure and a comparison of four models that emerge. The reader quickly observes the murky state of measuring RS. Prosocial behaviors and positive psychology concepts are intertwined with RS, and Mahoney calls for clearer communication and increased transparency. *Due to the lack of studies with children, Mahoney reviews adolescents' RS and related psychosocial adjustment. RS appears to influence the views and choices of adolescents in areas such as risk taking, self-esteem, and depression. Mahoney presents a well-articulated description of the "muddled middle" (p. 28). Adolescents with either a high or a low state of RS are best adjusted. It appears that RS ambivalence places adolescents at greatest risk. Factors such as cognitive dissonance and moral inconsistencies appear to be at play. *The few studies on children's psychosocial adjustment and RS seem to suggest that children with significant life stressors (e.g., family conflict) may benefit from RS. The reciprocal nature of the parent-child relationship has relevance, as greater parental RS shows both positive and negative outcomes. On the upside, parents with higher levels of RS are more efficacious and warm, which in turn increases children's social and academic functioning. On the downside, greater parental RS predicts greater parental behavioral control and less autonomy in children. This in turn can be linked to more emotional problems in children, both internalizing (e.g., depression, anxiety) and externalizing (e.g., acting out, delinquency). It is important to note that these levels of problems are typically subclinical. *Mahoney also reviews the relationship between corporal punishment and parental RS. The research is clear on physical punishment (e.g., spanking) being ineffective, resulting in greater negative outcomes. The findings are mixed with regard to RS. Parents with higher RS, particularly those with lower education, implement harsher parenting strategies; however, greater attendance of religious services has been linked to less use of such strategies. Furthermore, higher religious attendance has been found to be a protective factor when it comes to child maltreatment (i.e., abuse and neglect). *When parents are asked specifically about their parenting goals, it becomes evident that not many place fostering a high level of RS to their children at the top of the list. Goals that surpass it include nurturing high self-esteem and interpersonal skills, contributing to the larger society, carrying on family and cultural traditions, and providing the necessary education for a good future. Again, these are primarily Western reports and Mahoney reminds the reader that other countries' perspectives are needed. Like non-Western studies, studies of nontraditional parenting units, such as single parents, same-sex parents, and economically disadvantaged parents, are underrepresented. Furthermore, the type of theistic schema provides another area of diversity that is lacking, as children can be reared in polytheistic, nontheistic, atheist, or agnostic environments. *Mahoney's final section looks at social and cognitive-developmental research. Concepts such as theory of mind and attachment enter the scene. The primary area that has been studied in children's RS development is their concept of God. Preliminary findings suggest that children's perceptions of God mirror how they are being parented (e.g., punishing parents → punishing God, nurturing parents → nurturing God, powerful parents → powerful God, etc.). Examining children's prayers also sheds some light on RS development, though again findings are mixed and limited. There is more work to be done. *Mahoney calls on social scientists to take the lead in providing guidance to parents to uphold the United Nations' 1989 Convention on the Rights of the Child Article 14, 1-2 that states: "States Parties shall respect the right of the child to freedom of thought, conscience and religion; States Parties shall respect the rights and duties of the parents and, when applicable, legal guardians, to provide direction to the child in the exercise of his or her right in a manner consistent with the evolving capacities of the child."3 More intentional investigation of children around the globe can help parents directly but also inform policy makers. Mahoney states that "one central observation is that this literature is in its infancy stage" (p. 62). *Overall, Mahoney's review of children's RS development in this volume is thorough yet concise, troubling yet hopeful, vague yet nuanced. She concludes with six key areas and related findings to recap how the scientific study of children's RS development can be improved in the years to come. Thankfully, RS has begun to attract significant attention in the field, including from the Templeton Foundation's attempt to build a more global community of social scientists.4 After reading this book, I feel much better equipped to elucidate what is known and what is yet to be discovered. This is important, not only in academic communities of colleagues and students, but also in the broader communities of church and society and in our personal communities. *Notes *1Harold G. Koenig, Michael E. McCullough, and David B. Larson, Handbook of Religion and Health (New York: Oxford University Press, 2001). *2James W. Fowler, Stages of Faith: The Psychology of Human Development and the Quest for Meaning (New York: HarperSanFrancisco, 1981). *3United Nations Human Rights, "Convention on the Rights of the Child," Treaty Series 1577, no. 3 (1989): 1-23, https://www.ohchr.org/en/professionalinterest/pages/crc.aspx. *4J. D. Warren, "$10 Million Grant Will Study Children's Religious Views," University of California, Riverside, February 19, 2020, https://news.ucr.edu/articles/2020/02/19/10-million-grant-will-study-childrens-religious-views. *Reviewed by Erin Mueller, Professor of Psychology, Northwestern College, Orange City, IA 51041.

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Dollhopf, Erica J. "Overall Congregational Vitality in the United Church of Christ: Predictors and Implications." Theology Today 78, no. 3 (October 2021): 225–35. http://dx.doi.org/10.1177/00405736211030249.

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This article examines the predictors of overall congregational vitality in the United Church of Christ (UCC), a US mainline Protestant denomination of approximately 5,000 churches and 800,000 members. This analysis is based on data from the UCC version of the Faith Communities Today survey, which surveyed all UCC congregations in early 2020. An overall congregational vitality scale was created from survey questions; factors associated with congregational vitality were tested to see which ones had a statistically significant relationship with a congregation's level of overall vitality. Aspects of congregations that were significantly associated with overall congregational vitality included the fit between the pastor and congregation, innovative worship, racial diversity, and total number of participants, while the percentage of young adults, contemporary worship, founding year of congregation, percentage change in worship attendance over the past five years, current financial health of congregation, and percentage of female participants did not influence overall congregational vitality. This research may be useful for congregations seeking to maintain or increase their vitality and for researchers interested in identifying the components and predictors of congregational vitality.

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Journal articles on the topic 'Church attendance – United States'

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