Dissertations / Theses on the topic 'Religious Attendance'
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1
Cyphers, Natalie A., and Andrea D. Clements. "Assessing Religious Commitment: The Religious Surrender and Attendance Satisfaction Scale." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/7200.
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Survey instruments have been developed to measure whether someone claims to be religious but do not address the degree to which someone is satisfied with their religious commitment. The Religious Surrender and Attendance Satisfaction Scale (RSASS) was revised to measure both a person's level of religious commitment and satisfaction with level of religious commitment. This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment, that can be used by nurses in practice and research.
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Clements, Andrea D., and Anna V. Ermakova. "Religious Attendance Versus Religious Surrender as a Measure of Prenatal Stress." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etsu-works/7276.
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Fletcher, Tifani R., Andrea D. Clements, Beth A. Bailey, and Lana McGrady. "Religious Surrender and Attendance Scale Predicts Prenatal Depression." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/7268.
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Prenatal depression is a significant problem because of the myriad psychosocial, somatic and obstetrical complications it poses. Numerous studies have confirmed that religiosity is related to positive health consequences, such as decreased levels of depression, but few have looked at religiosity’s relation to prenatal depression. Evidence is accumulating that Surrender to God, a specific measure of religiosity, is a possible mechanism by which religiosity positively impacts health, and this study is an investigation of Surrender’s relationship to prenatal depression. The 3-item Religious Surrender and Attendance Scale (RSAS-3) is a brief religiosity measurement that incorporates Surrender and church attendance. RSAS-3 was previously found to better predict stress levels during pregnancy than church attendance alone, and it was theorized that it would also be useful in predicting depression levels. Participants in the current study included 330 pregnant women who were enrolled in the state funded project, Tennessee Intervention for Pregnant Smokers, which enrolled smokers and nonsmokers. Participants met with a case manager at their prenatal care provider and completed two packets of questionnaires: one in the first trimester and one in the third trimester. Measures used in this study included the RSAS-3, and the Centers for Epidemiologic Studies Depression Scale (CESD-10). Participants were paid $20 for each research meeting. Zero order correlations revealed that Education level and RSAS-3 were significantly negatively related to depression levels in the first trimester and approaching significance in the third trimester. Education was therefore included in the hierarchical regression model in step 1 and RSAS-3 in step 2. Hierarchical multiple regression revealed that the full model explained 4% of the variance in 1st trimester depression scores (F 2, 325) = 11.5, p <.001., with RSAS-3 explaining an additional 2.6% of the variance in depression after controlling for education, R squared change = .026, F change (1, 325) p = .003 The full model for 3rd trimester depression explained 6.7% of the variance in 1st trimester depression scores (F 2, 197) = 9.00, p <.001. RSAS-3 explained an additional 1.7% of the variance in depression after controlling for education, R squared change = .017, F change (1, 197) p = .058. RSAS-3 was found to predict depression levels throughout pregnancy, with those scoring higher on RSAS-3 having significantly lower depression scores. A noteworthy strength of the current study is the prospective design. While being religious does not guarantee depression will not occur, early treatment of depression symptoms can assuage negative health consequences for the mother and child. If further research verifies a causal mechanism between Surrender and depression, non-pharmacologic treatments utilizing religious coping may be useful for prenatal depression.
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Stanley, Doris Elaine. "Religion and sex a look at sexual frequency as it relates to religious affiliation, religious attendance, and subjective religiosity." Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5046.
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This research addresses the relationship between sexual activity and religion. In particular, the analysis focuses on the impact of religious affiliation, religious public participation and subjective religiosity on the frequency of sexual activity. Religious categories are operationalized as conservative Protestants, moderate Protestants, liberal Protestants, black Protestants, Catholics, Jews, non-affiliates, no religious preference, and other Protestants. The results of the analysis indicate that conservative Protestants and black Protestants are more sexually active than other religious categories. Attendance at religious services has a negative effect on the frequency of sex activity. Subjective religiosity is not related to sexual frequency. Conclusions and directions for future research are discussed.ID: 030423472; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 36-39).
M.A.
Masters
Sociology
Sciences
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Armstrong, John Malcolm, and frjohnarmstrong@ozemail com au. "Religious Attendance and Affiliation Patterns in Australia 1966 to 1996 The Dichotomy of Religious Identity and Practice." The Australian National University. Research School of Social Sciences, 2001. http://thesis.anu.edu.au./public/adt-ANU20020729.140410.
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The period between 1966 and 1996 was a period of great change for society in Australia. Two particular aspects of that change have been highlighted in this study. It will examine the changing patterns of attendance at religious services and religious affiliation over this time period. In particular it examines the connection of attendance and belief patterns, which have changed during this period, with particular reference to Christian religious groups. ¶
By examining data from each of the Censuses in the period between 1966 and 1996 it was possible to note three fundamental changes in the patterns of religious affiliation. The first was the movement away from patterns of Christian affiliation to no religious affiliation. The second was the shift of migration patterns which drew substantially from Europe in the period prior to 1971 to a pattern with higher levels of migration from Asia and Oceania. The third saw a decline in Christian affiliation among the 15-24 age group. ¶
After analysing this affiliation data a weekly average religious attendance measure was composed to compare data from each of the social science surveys. This made it possible to examine generational trends by age and sex which resulted from changing patterns of affiliation, immigration, stability of residence and marital status Also a case study of the Canberra parishes in the Catholic Archdiocese of Canberra and Goulburn was undertaken to examine the particular impact that these changes had on a particular religious grouping. ¶
In studying these indicators it is believed that the change in patterns of Australian religious attendance and affiliation while influenced by life course events has also been substantially affected by issues of generational change. These changes not only produce lower levels of religious attendance but also have significant impact on aspects of society which have sustained communal life.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
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Secor, Andrew Phillip. "Predicting Spiritual and Religious Competence Based on Supervisor Practices and Institutional Attendance." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7744.
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Counseling students report a lack of competence in spiritual and religious integration (SRI). As such, counselor educators and supervisors (CES) and students want to understand how to develop SRI competence. Although past research highlighted SRI dialogue in training, the problem is that no clear understanding exists about the role of faculty supervisor SRI on perceived student competence. The supervision models used to inform the study included the integrated developmental model, discrimination model, and spirituality in supervision model (SACRED). The purpose of this study was to determine if master’s-level graduate counseling students’ perception of their faculty supervisors’ SRI practices predicted students perceived spiritual competence when considering attendance in faith-based and non-faith-based institutions accredited by the Council for Accreditation of Counseling and Related Education Programs (CACREP). A review of existing literature supported the use of a quantitative, cross-sectional design. An online survey was distributed to students (n=59) in master’s level CACREP counseling programs currently in field experience to measure perceived SRI in supervision and perceived SRI competence. A multiple linear regression revealed there was a statistically significant predictive relationship between supervisor SRI and perceived student competence as measured by the Spiritual and Religious Competence Assessment and the Spiritual Issues in Supervision Scale. These results inform CES about the importance of SRI and students’ ability to work with clients’ spiritual and religious beliefs. On this basis, it is recommended that supervisors focus on SRI in supervision. Future research should focus on additional factors related to SRI competence during counselor training.
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Phillips, James William. "The Influence of Religious Attendance and Gender in Accessing High-Status Social Ties." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3045.
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Religious participation often influences the composition of one's social network, but less is known about the degree to which religious attendance increases access to highly-influential individuals who can offer potential advantages in terms of resource distribution. Using data from the Panel Study of American Religion and Ethnicity (PS-ARE) I examine the influence of religious attendance and gender on accessing high-status social ties, which are defined as having conversations with the highly educated, elected public officials, and congregation leaders. I estimate ordered logistic regression models and find that increased religious attendance is associated with greater odds of accessing high-status social ties. Additionally, I test for any moderating influence of gender and find that similarly attending women and men largely access such social ties equally, with a few exceptions. This study identifies religion as an organization that offers similar social networking opportunities for women and men alike. Since women attend religious services more frequently than men, this study draws conclusions that the relationship between religious participation and access to high-status social ties may be particularly meaningful for women on the aggregate, who often experience social networking disadvantages within other organizations.
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Briggs, Chad S. "The Prevalence of Religious Service Attendance in America: A Review and Meta-Analysis." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1453.
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The Gallup Poll and General Social Survey have asked Americans about their religious service attendance since 1939 and 1972, respectively. With remarkable consistency, these two surveys have estimated that just over 40% of the American population regularly attends religious services. Yet, recent research has called this “gold standard” into question, citing three sources of bias in these estimates: (a) ambiguous item wording, (b) an ambiguously specified time frame; and (c) data collection methods that lend themselves to socially desirable responding. Several lines of research have developed to eliminate or minimize these sources of bias, but these efforts have yielded a wide variety of results, with some estimates being half as much as the gold standard! Methodological and psychometric differences are not the only source of variation, however. The characteristics of those sampled into studies also introduces variability. Given that attendance estimates are likely influenced by variations in both methodology and sampling, this study uses meta-analytic techniques to estimate the extent of their influence and to estimate the attendance rate after controlling for their influence. The findings indicate that efforts to reduce socially desirable responding have had the greatest impact on the attendance rate, followed by efforts to overcome the ambiguously specified time-frame. In addition, attendance rates are positively related to the proportion of African Americans, Whites and married respondents sampled, as well as mean years of education. Attendance rates are also negatively related to the proportion of 18 to 30 year-old respondents sampled. After controlling for these methodological and socio-demographic study characteristics, the prevalence of weekly attendance in America was variously estimated as 41.4% for the gold standard items, 43.1% for items measuring attendance in the past week, 27.8% when asking respondents what they did yesterday (i.e., on Sunday via the time-use methodology) and 22.7% when attendance was counted manually.
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Jackson, Mark A. "Ego-Identity and Long-Term Moratoria: Associations with College Attendance and Religious Volunteerism." DigitalCommons@USU, 2015. https://digitalcommons.usu.edu/etd/4615.
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Ego-identity development has long been regarded as an important developmental process for late adolescents. According to existing literature, ego-identity achievement or committing oneself to a set of identity components after having explored viable identity alternatives (e.g., in matters of relationships, political philosophy, etc.), is conducive to a wide array of positive outcomes for individuals, families, and entire communities. The objective of this study was to examine the extent that college experiences and participation in LDS missionary service (i.e., moratorium experiences) were associated with ego-identity development, specifically in terms of identity exploration and commitment. A sample of late adolescents (N=425), all of whom had participated in at least some college and of whom 122 had volunteered as LDS missionaries, provided information about their moratorium experiences that could be related to identity development and reported their levels of identity exploration and commitment according to the Extended Objective Measure of Ego-Identity Status (EOMEIS-2).
Independent-samples t tests and chi-square tests were used to examine demographic and identity differences between LDS postmissionaries and LDS non-postmissionaries. LDS postmissionaries and LDS non-postmissionaries differed significantly only in the variables of sex and age.
Univariate ANOVA and regression were used to examine the extent to which college and missionary service were associated with overall identity scores. Bothe college studies and LDS missionary service were significantly associated with the four EOMEIS-2 subscale scores of diffusion, foreclosure, moratorium experiences differed significantly in the magnitude and/or direction of their prediction of identity outcomes only in moratorium and foreclosure scores. Both experiences were similarly positively associated with achievement scores and negatively associated with diffusion scores.
Stepwise linear regression was used to examine the extent to which certain features of college studies and missionary service were associated with identity scores. After controlling for age, sex, income, and years of education, numerous features of the two experiences, such as motives for participation, funding, frequency of weekly experiences, and learning a foreign language were significantly associated with identity scores. College features shared the greatest amount of variability with diffusion scores, and mission features shared the greatest amount of variability with foreclosure scores.
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King-Hele, Sarah. "The dynamics of religious change : a comparative study of five western countries." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/the-dynamics-of-religious-change-a-comparative-study-of-five-western-countries(5322cbc7-b74f-48af-bb12-1b367da23add).html.
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The two main theories of religious change are the secularization paradigm and the economic model of religion. The secularization paradigm’s main premise is that modernization weakens the power and authority of the church as an institution and reduces the importance of religion in the daily lives of the population. This paradigm applies well to Europe, but the United States acts as a powerful counter-example. Since the 1940s, religious attendance in the United States has remained generally stable, with approximately 40% of the population claiming to attend religious services, mostly in Christian churches, at least once a week. American sociologists explain this relative vitality with reference to an open and competitive religious marketplace, claiming that the innate desire for spirituality is met by the sheer diversity of religious groups in the United States. This economic model of religion applies poorly to the European situation. This thesis examines these apparent contradictions by considering the similarities and differences between the dynamics of religious change in five western countries since the 1970s or 1980s; the countries are Britain, Australia, New Zealand, Canada and the United States. The key question is which combination of dynamics is responsible for religious change in western countries. The effects of migration and fertility aside, all population change must be related to some combination of age, period or cohort effects; age effects are those that occur as people age, period effects are those that affect the whole population regardless of age, and cohort effects are often attributed to circumstances or events during youth. These different dynamics of religious change would each indicate different sources of religious change at the individual level, which may lend support to one theory of religious change over another. I show that there is overwhelming evidence that most religious change in Britain, Australia, New Zealand and Canada is due to differences between generations in the time periods observed with some slight downward period effects. The main drivers of change in the United States are either downward cohort with upward period effects, upward age effects, or a combination of these three effects. I conclude that the changing conditions of socialization in youth, both formal and informal, related to modernization and cultural shifts can explain the dynamics in Britain, Canada, Australia and New Zealand. Similar effects in the United States may be counteracted by the high social desirability of religion in that country by contrast with the other countries and the ability of particularly conservative Protestants in the United States to isolate themselves from views that conflict with their own; these groups are aided in this by numerical strength and by the ability to socialize, work and view media all of which enhance their religious worldview.
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Zane, Thomas W. "The Effects of Religious Affiliation and Attendance on Illicit Sexual Behavior and Substance Abuse." BYU ScholarsArchive, 1985. https://scholarsarchive.byu.edu/etd/5235.
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A sample of 7724 college students in Washington and Utah was selected to study the relationships of religious activity and religious affiliation to illicit sexual behaviors, use of marijuana, and getting drunk. For all religious affiliations (except for the Jews), there were significant correlations between church activity and the measured illicit behaviors. LDS rates of behavior were significantly lower at <.001 for the five illicit behaviors. Two factor analyses were calculated to determine which sexual behaviors would load on a single factor and which substances would load on another factor. Extramarital coitus, heavy petting, and passionate kissing formed the first "sexual" factor. The use of beer, liquor, and marijuana combined with the behavior getting drunk to form the "substance-abuse" factor. A canonical analysis reported a moderate relationship with a canonical coefficient of .534 between the two factors. A discriminant analysis based on each subjects' religious affiliation and activity level yielded a 70-80 percent correct classification percentage.
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Cyphers, Natalie, and Andrea D. Clements. "Religious Surrender and Attendance Satisfaction Scale: Validation of an Instrument for Healthcare Practice and Research." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/7251.
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Many instruments have been developed to determine whether someone claims to be religious, but they do not address the degree to which someone is satisfied with their religious commitment. Therefore, an instrument was revised to measure both a person’s level of religious commitment and satisfaction with that level of religious commitment. The instrument was named the Religious Surrender and Attendance Satisfaction Scale (RSASS). This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment that can be used by nurses in practice and research.
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Pugh, Kelley C., Loren Toussaint, Jon R. Webb, Andrea D. Clements, and Jameson K. Hirsch. "Religious Attendance, Surrender to God, and Suicide Risk: Mediating Pathways of Feeling Forgiven by God and Psychopathology." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/asrf/2019/schedule/151.
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Suicide is a significant public health concern and the second leading cause of death for college-age students in the United States. Although psychopathology (e.g., stress, anxiety, and depression) contributes to suicide risk, individual-level protective characteristics may be preventative. For instance, involvement in religious communities is inversely associated with suicide risk. Other factors, like surrendering to God or a deity (i.e., relinquishing control to God, entrusting one’s life to God’s purposes), are not well understood, but may also be beneficial. Further, psycho-spiritual processes, such as forgiveness, may help to explain the linkage between religious attendance/surrender and suicide.
At the bivariate level, we hypothesized that religious attendance (RA), surrender to God (STG), and feeling forgiven by God (FFG) would be positively related; that depression, anxiety, stress, and suicide risk (SR) would be positively related; and that religious and psychopathological variables would be inversely related. In multivariate analyses, we hypothesized RA and STG would be negatively associated with suicide risk, and that FFG (1storder mediator) and psychopathology (i.e., stress, depression, and anxiety; 2ndorder mediators) would mediate this linkage, such that greater religious attendance/surrender would be related to increased FFG and, in turn, to less psychopathology and suicidality.
Students from a rural southeastern university (N=249) completed self-report measures, including: a single-item measure of RA; the Surrender to God Scale; Brief Multidimensional Measure of Religiousness/Spirituality – forgiveness items; Depression, Anxiety, and Stress Scales; and, Suicide Behaviors Questionnaire – Revised. Pearson-product moment bivariate correlations were utilized to assess for associations between, and independence of, study variables. Multivariate mediation analyses were conducted using Hayes’ PROCESS macro in SPSS, utilizing a 10,000 bootstrapping sample and covarying age, race, and sex.
All bivariate hypotheses were supported, in expected directions (p<.001). All multivariate hypotheses in the RA models were supported, such that a total effect, but not an indirect effect was observed for depression (β=-.036, SE=.009,t=-4.104, p<.001), anxiety (β=-.036, SE=.009,t=-4.104, p<.001), and stress (β=-.036, SE=.009,t=-4.104, p<.001), indicating mediation. All hypotheses in STG models were supported, such that a total effect, but not an indirect effect was observed for depression (β=-.092, SE=.016,t=-5.700, p<.001), anxiety (β=-.092, SE=.016,t=-5.700, p<.001), and stress (β=-.092, SE=.016,t=-5.700, p<.001), indicating mediation. In all models, specific indirect effects occurred through the FFG pathway, suggesting the importance of intrinsic, relational aspects of religiosity for the reduction of suicide risk. A specific indirect effect between STG and SR through stress was observed, suggesting that relinquishing control to a “higher power” may be beneficial for stress reduction. Our novel findings highlight several potential mechanisms of action linking religious factors and SR, and may have clinical implications. Therapeutic promotion of religious involvement, when appropriate, and fostering a sense of forgiveness (e.g., via cognitive behavioral therapy, REACH model of forgiveness) may aid in the reduction of psychopathology and suicide risk in the collegiate population.
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Price, Samantha Danielle. "Effects of Religious Attendance on Suicidal Ideation: Examining Potential Mediators of Social Support, Locus of Control, and Substance Abuse." Thesis, University of North Texas, 2014. https://digital.library.unt.edu/ark:/67531/metadc699865/.
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Religion has a well-documented relationship with mental health benefits and has consistently demonstrated an impact on several specific mental health concerns, including suicide, generally finding various religious facets to be inversely associated with suicidal thoughts and behaviors. More specifically, religion has been found to be associated with suicide in a number of ways, including decreased acceptance of suicide, decreased likelihood of suicidal thoughts, decreased likelihood of suicidal attempts, fewer suicide attempts, lower relative risk of suicide, lower suicide rate, and increased reasons for living. Several studies have proposed potential mediators (e.g., social support, locus of control, and substance abuse) of the relationship between religion and mental health, usually in non-clinical samples. The current study sought to examine the association between religious attendance and suicidal ideation using archival data of a clinical sample collected from the University of North Texas Psychology Clinic. Results from this sample revealed no evidence of mediation, instead suggesting a direct effect of religious attendance on suicidal ideation. Two mediation models demonstrated the effects of external locus of control and social support on suicidal ideation. These models are discussed in terms of their directionality, considering the extant research on these associations. Findings of the current study have implications for welcoming the incorporation of salient religious topics throughout treatment in mental health settings, including discussion of religious attendance among those clients who have identified religion as a personal value.
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Pugh, Kelley. "Religious Attendance, Surrender to God, and Suicide Risk: Mediating Pathways of Feeling Forgiven by God and Psychopathology." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etd/3535.
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Suicide is a national public health concern, and college students may be at increased risk. Symptoms of psychopathology (i.e., stress, anxiety, and depression) may contribute to risk, whereas religiosity (i.e., religious attendance, surrendering to God, and feeling forgiven by God) may reduce risk. Students from a rural southeastern university (N=249) completed self-report measures. Serial mediation analyses indicate that attendance and surrender to God are inversely- predictive of suicide risk, both directly and through the indirect pathways of feeling forgiven by God (1st order mediator) and psychopathology (2nd order mediators). In all models, specific indirect effects occurred through feeling forgiven by God, suggesting the importance of relational aspects of religiosity. Our novel findings highlight mechanisms of action linking religiosity to suicide risk, and may provide direction for therapeutic intervention (e.g., psycho- education regarding religious involvement, fostering feelings of forgiveness) to reduce psychopathology and suicidality in the collegiate population.
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Dhar, Sohini. "Religiosity, Spirituality and Attendance at Religious Services among Recreational Drug Users: A Sub-Analysis of the Drugnet Survey." TopSCHOLAR®, 2010. http://digitalcommons.wku.edu/theses/181.
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This study is a sub-analysis ofthe previously collected cross-sectional DRUGNET survey data. The sample included 1,178 current users of illicit drugs and 389 former users. This study was delimited to U.S. citizens, aged 18 years and older, who completed the DRUGNET survey (n =1,567). DRUGNET was a descriptive online survey of self - reported attitudes and behaviors among a group of adult, self - identified drug users (i.e., not drug abusers). The purpose of the sub-analysis was to explore the importance of religion, spirituality, and religious service attendance in the context of an otherwise normal healthy adult life. Moreover, it also looked into potential patterns of association between aspects of religiosity/spirituality and illicit drug use. The study explored if there was a relationship between the strength of a respondent's spiritual or religious beliefs and the patterns of their recreational drug use. A canonical correlation analysis was conducted using self-rated spirituality, self-rated religiosity, and attendance at services as variables on the left (entered in MANOVA as dependent variables) and self-reported use of six groups of drugs as variables on the right (entered in MANOV A as covariates). One significant function was found, which showed that attending religious services and importance of religion were negatively associated with the use of alcohol, marijuana, cocaine, and hallucinogens. That is, people who reported a higher level of religiosity and who attended religious services were less likely to use these psychoactive drugs.
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Dutke, Linda Jean Yancey George A. "Television viewing habits of Christians." [Denton, Tex.] : University of North Texas, 2008. http://digital.library.unt.edu/permalink/meta-dc-9784.
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Bryant, Deborah C. "The relationship between religiosity and psychological well-being." Thesis, Virginia Tech, 1986. http://hdl.handle.net/10919/41544.
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Religion has traditionally provided the individual with a sense of meaning, belonging and comfort, and is commonly assumed to provide a basis for sound mental health and general well-being. Empirical research supporting this notion has, however, been less than convincing.
Master of Science
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McPhail, John Alexander. "Religious attendance and provision in Birmingham and the Black Country and the surrounding rural areas during the mid-nineteenth century." Thesis, University of Wolverhampton, 1995. http://hdl.handle.net/2436/108001.
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Henicheck, Jacob Thomas. "The Effects of Mating Strategy on Religiosity: Church Attendance as a Mating Strategy Component and the Role of Religious Belief." W&M ScholarWorks, 2018. https://scholarworks.wm.edu/etd/1550153983.
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Contrary to traditional theories that religious morals influence sexual attitudes, recent research has found that controlling for sexual attitudes largely reduces associations between various moral views and religiosity. Based on these findings, the reproductive religiosity model was proposed in which being sexually restricted leads individuals to increase their religious involvement. However, the model a) does not account for religious belief and b) claims that sexual behavior mediates the effect of various variables on church attendance without employing a mediation model. to address these points, this study tests reproductive variables in a multiple regression to examine their ability to independently predict church attendance and belief in God. Further, this study tests a unique hypothesis that sexual behavior mediates the relationship between belief and attendance in both men and women. Among a sample obtained from the National Opinion Research Center (NORC) database (N=13636), sexual variables predicted church attendance and religious belief after controlling for other known predictors. Further, sexual behavior fully mediated the relationship between sex and church attendance but attendance did not mediate the relationship between sex and sexual behavior. This study illustrates the unique role of sexual behavior in mediating religiosity and how reproductive variables are independently related to church attendance.
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Schmiedel, Ulrich. "Elasticised ecclesiology : the concept of community after Ernst Troeltsch." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:2807032a-10f2-47c3-8699-9406d8f2170a.
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Churches are always already in crisis. In this study, I take the current crisis of churches as a point of departure in order to offer a critical and constructive account of church as open(ed) community. In conversation with Ernst Troeltsch (1865-1923) - a conversation which concentrates on a hermeneutical-constructive rather than a historical-critical retrieval of his interdisciplinary thinking - I argue that the communities which constitute church need to be elasticised in order to engage the 'finite other' (the creature) and the 'infinite other' (the creator). My study counters common characterisations of the current crisis of churches in which diversification is interpreted as the reason and de-diversification is interpreted as the response to crisis. In these characterisations, churches are closed off against the 'other'. In three parts which examine the controversial but connected concepts of 'religiosity', 'community', and 'identity', I suggest that the sociological closure against the finite other and the theological closure against the infinite other are connected. Taking trust as a central category, I argue that both the finite other and the infinite other are constitutive of church. Trust opens identity to alterity. Thus, I advocate a turn in the interpretation of the identity of Christianity - from identity as a 'propositional possession' to identity as a 'performative project'. The identity of Christianity is 'done' rather than 'described' in the practices of church. Church, then, is a 'work in movement', continually constituted through the encounter with the finite and the infinite other in Jesus Christ. My study contributes to ecclesial practices and to reflections on ecclesial practices in the current crisis of churches through the elasticisation of ecclesiology. It retrieves Troeltsch's interdisciplinary thinking for the controversies which revolve around the construction of community today, opening up innovative and instructive approaches to the investigation of the practices of Christianity past and present.
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Dutke, Linda Jean. "Television viewing habits of Christians." Thesis, University of North Texas, 2008. https://digital.library.unt.edu/ark:/67531/metadc9784/.
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This dissertation examines possible differences in media habits and tastes between Christians and non-Christians. The study utilizes data from singles Internet personal advertisements to determine whether or not Christians, especially those with high levels of religiosity or who may be part of the Christian Right, have different television viewing patterns. Three models were developed using multivariate data analysis and logistic regression to examine Christians' television viewing habits regarding reality shows, soap operas, and news. The first model looks at the viewing habits of Christians, the second model examines the viewing habits of Christians attending religious services at least monthly, and the third model analyzes the viewing habits of Christians attending religious services at least monthly and having conservative political views. No significant differences were found in viewing habits between Christians and non-Christians for any of the three models. Although the results of this study cannot be generalized to Christians as a whole, they suggest that Christians in this sample might have adopted secular practices with regard to their television viewing habits.
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Chase, Jessica. "Why They Stop Attending Church: An Exploratory Study of Religious Participation Decline Among Millennials from Conservative Christian Backgrounds." Master's thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5781.
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Using a grounded theory approach, this study examines the reasons why Millennials from conservative Christian backgrounds stop attending church. The purpose is to understand why attendance attrition is at an all time high for those in the Millennial generation, ages 18 to 29. Data from 18 semi-structured interviews with former attendees demonstrate that this phenomenon is not due to a simplistic list of reasons but is actually a result of a complex development involving varying interrelated processes. The primary processes at work are cognitive and spiritual disconnection and disengagement for personal wellbeing.M.A.
Masters
Sociology
Sciences
Applied Sociology
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Henegar, Abbie Gayle. "Relationships Between Adolescent Premarital Sexual Activity and Involvement in the Home, School and Church." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500636/.
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The purpose of the study was to find the relationship between adolescent premarital sexual activity and involvement in the family, school, and church. The sample was composed of 192 adolescents. The data were analyzed for significant relationships by using chi square test of independence. The study found that there were significant relationships between adolescent premarital sexual activity and family structure, family mobility, parental employment, grade level achievement, and parental attendance at school functions. Since the findings of a study of this nature are pertinent to society, further research needs to be done using a more heterogeneous sample and a more refined, limited instrument. The instrument should be further tested for reliability and validity.
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Dupont, Pascale. "Conformité et déviance : la pratique religieuse au Saguenay : 1886-1951 /." Thèse, Chicoutimi : Université du Québec à Chicoutimi, Groupe de recherche et d'intervention régionales, 1995. http://theses.uqac.ca.
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Siqueira, Mirella Loterio. "Filantropia ou cidadania: um estudo da participação de entidades religiosas de atendimento na política para a infância e a adolescência em Juiz de Fora pós anos 90." Universidade Federal de Juiz de Fora (UFJF), 2007. https://repositorio.ufjf.br/jspui/handle/ufjf/2875.
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A presente dissertação aborda a participação das entidades religiosas na política pública destinada a infância e adolescência em Juiz de Fora no período posterior ao Estatuto da Criança e do Adolescente. Trata-se de compreender os desafios que se colocam na atualidade em relação à implementação do Estatuto num cenário em que muita experiência com a tradição conservadora do assistencialismo, do paternalismo e do clientelismo ainda permanece como mecanismo para o enfrentamento da questão social. Além disso, as mudanças do Estado na condução das políticas sociais têm recolocado na agenda a relevância das ações filantrópicas e revalorizado a atuação religiosa neste campo. A intervenção deste tipo de instituição na área social em nosso país não é recente, pelo contrário, marcou a origem do atendimento neste campo atuando pelo viés da caridade, da benemerência, do “amor ao próximo”. No entanto, a existência de experiências locais de inserção de grupos religiosos nas ações sociais de enfrentamento a pobreza contrasta com o que efetivamente sabemos sobre eles, suas práticas e contribuição efetiva. Este trabalho buscou analisar a relação das entidades religiosas com a política de atendimento destinada a crianças e adolescentes no município através da adequação das mesmas aos princípios e diretrizes desta política, em consonância ao Estatuto da Criança e do Adolescente, e também da relação estabelecida com o Conselho Municipal dos Direitos da Criança e do Adolescente – CMDCA/JF, com o Poder Público Municipal no seu órgão gestor e “executor”, e com o próprio Estatuto. Para tanto, realizamos dezesseis entrevistas com dirigentes das entidades de atendimento e três entrevistas com conselheiros de direito. Entrevistamos também a coordenadora da Equipe de Monitoramento e Avaliação da Secretaria de Política Social, órgão responsável pelo monitoramento das entidades registradas no CMDCA. Optamos ainda pela observação participante no Conselho num período de quatro meses, buscando apreender a dinâmica de funcionamento do mesmo e o jogo de correlação de forças nesse espaço, que supúnhamos ter um peso significativo nas discussões e encaminhamentos à política. Além da participação nas reuniões plenárias quinzenais, participamos também de dois eventos promovidos pelo Conselho. O procedimento metodológico foi complementado com o levantamento e análise documental referente à política municipal de atendimento a infância e adolescência em Juiz de Fora, às entidades de atendimento e ao Conselho Municipal dos Direitos da Criança e do Adolescente. Pretendeu-se contribuir com o debate dos direitos de cidadania e da democracia e com a apreensão dos desafios da Política para a infância e adolescência na escala municipal, arena onde o embate entre filantropia e cidadania acontece.
This dissertation deals with the participation of religious organizations in public policy for the children and adolescents in Juiz de Fora, in the period after the Statute for Children and Adolescents. It is about understanding the challenges faced at the present time in relation to the implementation of the Statute, in a scene of great experience with the conservative tradition of welfarism, paternalism and patronage still remains as a mechanism for the confrontation of the social issue. Moreover, changes of State in the conduct of social policies are back on the agenda the relevance of the shares philanthropic and revalued the religious activity in this field. The intervention of this kind of institution in the social area in our country is not recent, however, marked the origin of the attendance in this area acting by the charity, the benevolent act, the love of each other. However, the existence of local experiments of insertion of religious groups in social actions to confront poverty contrasts with that, actually, we know about them, their practices and effective contribution. This work searched for analyze the relationship of religious organizations with the policy of attendance for children and adolescents in the town, through the adequacy of them to the principles and guidelines of this policy, according to the Statute of the Child and Adolescent, and also the relationship established with the City Council on the Rights of the Child and Adolescent - CMDCA/JF, with the Municipal Public Power in its manager and “executor” institution, and with its own Statute. Then we performed sixteen interviews with the leaders of the organizations of attendance and three interviews with advisors of law. We also interviewed the coordinator of the Monitoring and Evaluation Team of the Department of Social Policy, the institution responsible for monitoring the organizations registered in the CMDCA. We still decided for the participated observation in the Council, in a period of four months, seeking to apprehend the dynamics of its operation and the game of correlation of forces in this area, that we supposed to have a significant weight in the discussions and referrals to the policy. In addition to the participation in the plenary sessions fortnightly, we also participated in two events promoted by the Council. The methodological procedure was complemented with the survey and the documentary analysis with reference to the municipal policy of attendance for children and adolescents in Juiz de Fora, to the organizations of attendance and to the City Council on the Rights of Children and Adolescents. The intention of this work is to contribute with the discussion of the rights of citizenship and democracy and the apprehension of the challenges of policy for children and adolescents in the municipal scale, arena where the collision between philanthropy and citizenship happen.
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Mafico, Roslyn. "The journey of a CME minister into the perspectives of millennials on church attendance and church involvement." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2016. http://digitalcommons.auctr.edu/dissertations/3342.
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Across the Christian Methodist Episcopal (CME) connectional church, there appears to be a widening gap between an ageing population of members and the youth and young adult population. This widening gap manifests itself in millennials insignificant participation in church worship and church activities. As this gap continues to grow, the denomination does not appear to have significant strategies to address it. At the inception of this study, the millennial attendance at Sunday morning worship services and at other church related activities at Linden-Shorts CME church, in Atlanta, Georgia, was very inconsistent and at times almost non-existent.
This study is important in that it adds to the body of research which addresses attendance patterns of millennials in mainline denominations, with an emphasis on African American church attendance and participation in church related activities. This task was accomplished by using the ethnography research method. During the course of this study I met with millennials and participated in open discussions with them to gather data about which offers their perception of church (worship, involvement etc.); and other pertinent data that is relevant to this study. In addition to the documenting information related to the group conversations with the CME millennials, a summary of the findings from thirty interview questionnaires that millennials completed is a part of the research findings. Additionally, I reviewed some of the most recent scholarly research which addressed religious attendance patterns of the millennial generation. This information was very important because it explained the impact of culture, Society and competing Worldviews which also influence how millennials perceive religious institutions.
The findings for this study were based on the ethnography research method. Interview questionnaires were completed by thirty millennials. Out of the thirty millennials, nineteen of the millennials belonged to the Christian Methodist Episcopal denomination, nine of the millennials belonged to other denominations and two did not specify a denomination.
Based on the results of the interview questionnaires, the millennials attend Worship services and other church related activities. However, they do not attend every Sunday. Various reasons were given for the inconsistent attendance such as, resting, spending time with friends and family, and preparing for the work week ahead. Millennials are serious about spirituality, but church is not necessary for them to honor traditional practices. Millennials are seeking meaningful worship with relevant sermons and contemporary aspects of worship. The review of literature also points to intergenerational Worship and congregational life as a way to re-engage the millennial generation to the church.
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Clements, Andrea D., Karen Schetzina, S. Rhodes, M. Dunn, and G. Cohen. "Church Attendance and Importance of Religion Predict Parental Awareness of Rural Appalachian Adolescent Activities and Friendships." Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etsu-works/7284.
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Carman, Stephen B. "Leadership style and church attendance| An ex post facto study of Churches of Christ in Texas." Thesis, Capella University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3600756.
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Church leaders have historically used attendance and membership as indicators of church health and leader effectiveness, yet church attendance in America is declining. 131 senior ministers in mainline Churches of Christ in the state of Texas participated in an ex post facto study to explore the relationship between the leadership styles of senior ministers (IV) including, transformational, transactional, and passive avoidant leader styles, measured by Multifactor Leadership Questionnaire (MLQ) and church attendance (DV) patterns, including declining, static, or growing congregations between 2009 and 2012. The findings show that all three MLQ leader styles are present in declining, static, and growing churches. The data suggests there is no relationship between leader style and church growth trends. Churches declined, remained static, or grew with each leader style. The study indicates that senior ministers in Churches of Christ in the state of Texas demonstrate transformational leader behaviors. However, transformational leader styles may not be influencing church growth as measured by attendance more significantly than transactional or passive avoidant leader styles. Because the study did not find a statistically significant difference in church growth patterns for the three leadership styles, this suggests there may be other factors at work that are influencing church growth in Churches of Christ.
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Schwanz, Judith Ann. "Women Who Worship Alone: The Relationship Between Marital Status and Loneliness in the Church." PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/4788.
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This study investigated the relationship between marital status, network density, and loneliness for women in the church. Participants were 144 women from several churches of the same Protestant denomination. They responded to a questionnaire which included the Revised UCLA Loneliness Scale and measures of the importance of the church as a social support to the individual. A one-way analysis of variance revealed that the married women who worship alone reported significantly higher levels of loneliness than did single women (R
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Burns, Patrick Lee. "Religion and Party Realignment: Are Catholics Realigning into the Republican Party?" unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11292006-225050/.
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Thesis (M.A.)--Georgia State University, 2006.Allison Calhoun-Brown, committee chair; Michael Binford, Richard Engstrom, committee members. Electronic text (83 p.) : digital, PDF file. Description based on contents viewed May 10, 2207; title from title screen. Includes bibliographical references (p. 75-81).
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Elliott, Charles Alexander. "Push to Pray: A Conceptual Framework for Significant Change in Prayer Frequency in One Church." TopSCHOLAR®, 2017. http://digitalcommons.wku.edu/theses/2016.
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In recent years, an increasing amount of research has been conducted on the topic of personal spiritual practices, such as prayer. Fewer studies have been conducted on reasons for changes in the frequency of such practices within the church. Those that have addressed church behavior have most often measured attendance and membership. It is the goal of this study to conceptualize potential causes for changes in personal prayer practice at one church. A yearlong marketing campaign was used to help increase church attenders’ frequency of the personal spiritual practice of prayer. Two cross-sectional studies were conducted one-year apart and revealed a significant increase in prayer. Possible reasons for this change, limitations and suggestions for further research will be discussed.
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Diarra, Yacouba. "La dimension pamphlétaire dans le roman francophone subsaharien postcolonial : Mongo Béti, Perpétue et l’habitude du malheur, Fatoumata Kéita, Sous fer, Ahmadou Kourouma, En attendant le vote des bêtes sauvages." Thesis, Avignon, 2021. http://www.theses.fr/2021AVIG1207.
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Des indépendances à aujourd’hui, l’Afrique, majoritairement, peine à surmonter les difficultésauxquelles elle se trouve confrontée. Auparavant, la lutte pour la liberté était parallèlementmenée à plusieurs niveaux. L’un des plus importants fut sans doute le combat intellectuelengagé par les écrivains fondateurs de la négritude. Cependant, depuis le départ des colons, leconstat est désastreux. Alors même que des Africains président enfin à la destinée del’Afrique, la situation sociopolitique du continent se dégrade considérablement à cause de lamauvaise gouvernance. C’est ainsi que des œuvres romanesques développant des stratégiespolémiques et pamphlétaires firent leur apparition. Tout en critiquant les autorités politiqueset coutumières, ces récits cherchent à déjouer la censure. L’objectif de ce travail serad’analyser l’aspect polémique et pamphlétaire de certains de ces textes, écrits non pas pourglorifier le continent et la femme noire comme le font les auteurs de la négritude, mais surtoutpour dénoncer les tares de l’Afrique et éveiller les consciences (Mongo Béti, Perpétue etl’habitude du malheur ; Fatoumata Kéita, Sous fer ; Ahmadou Kourouma, En attendant levote des bêtes sauvages). Ils invitent à l’introspection et au changement dans une Afriquedésormais désillusionnée. Il s’agit donc d’exposer aussi le rôle de construction de la société,de l’homme et de l’humanité que s’assigne la littératureFrom independence to today, Africa, for the most part, is struggling to overcome thedifficulties it faces. Previously, the struggle for freedom was waged at the same time onseveral levels. One of the most important was undoubtedly the intellectual struggle waged bythe founding writers of negritude. However, since the departure of the settlers, the situationhas been disastrous. Even as Africans finally rule Africa’s destiny, the continent’s sociopolitical situation is dramatically deteriorating due to poor governance. This is how fictionalworks developing polemical and pamphleteer strategies appeared. While criticizing politicaland customary authorities, these accounts seek to thwart censorship. The objective of thiswork will be to analyze the polemic and pamphleteer aspect of some of these texts producednot to glorify the continent and the black woman as do the authors of negritude, but above allto denounce the defects of Africa and raise awareness. (Mongo Béti, Perpétue et l’habitudedu malheur ; Fatoumata Kéita, Sous fer ; Ahmadou Kourouma, En attendant le vote des bêtessauvages). They invite introspection and change in an henceforth disillusioned Africa. It istherefore also a question of exposing the role of construction of society, of man and ofhumanity that literature assigns itself
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Cooney, Lucretia. "BULLYING: OUT OF THE SCHOOL HALLS AND INTO THE WORKPLACE." Master's thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2676.
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The primary purpose of this study is to identify those people at most risk of being bullied at work. While much research is being conducted on school bullying, little has been conducted on workplace bullying. Using data gathered from a 2004 study conducted by the National Opinion Research Center for the General Social Survey, which included a Quality of Work Life (QWL) module for the National Institute for Occupational Safety and Health (NIOSH), linear regressions indicated significant findings. As predicted, workers in lower level occupations, as ranked by prestige scoring developed at National Opinion Research, are more likely to be victimized. Data also suggest that being young, Black, and relatively uneducated may contribute to being bullied in certain situations. Future research is needed to examine influences of socio-economic, legal, and other demographic factors that may predict the chance of being bullied.M.A.
Department of Sociology
Sciences
Applied Sociology MA
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Childs, Ellen Susanna. "Happiness and religious attendance." 2009. http://etd.nd.edu/ETD-db/theses/available/etd-04172009-085150/.
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Li, Hsin-Hung, and 李信宏. "Is Burning Incense Sticks Good for You? The Impacts of Religious Attendance on Subjective Well-Being and Unhealthy Consumption." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/28926840303142086645.
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碩士國立臺北大學
財政學系
94
Using data from the Taiwan Social Change Survey (TSCS), this study examines the effects of religious attendance on subjective well-being and unhealthy consumption. After estimating a probit model, the findings of this study indicate that religiosity, as those found in the Western countries, generates positive effects on subjective wellbeing in a non-linear form. As the frequency of attendance increases to more than once a week, the benefit of religious attendance reaches its maximum, but it decreases afterward. Further, the findings also show that there is a U-shaped relationship between subjective wellbeing and age. The second part of the results from this study indicates that religiosity does lower the amount of smoking and alcohol consumption but does not reduce the consumption of betel nut. Some possible reasons can help to explain these outcomes. First, unlike criminal behavior, unhealthy consumption does not generate a substantial social cost, thus the impacts of religiosity become less obvious. Second, compared with smoking and drinking, the externality cost cause by the consumption of betel nut is relatively lower. On the other hand, the consumption of betel nut is a local culture in Taiwan, and when it is accepted as a social custom, the influence of religiosity becomes insignificant. Third, the differences between Eastern and Western religion may lead to the differences in the effects of religious attendance on unhealthy consumption for the cases of Taiwan and Western countries. Other findings from this study also suggest that men involve in more unhealthy consumption than women, and there is a U-shaped relationship between unhealthy consumption and age. Finally, employed individuals have more unhealthy consumption than unemployed and it is possibly related to working pressure.
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Sirles, Wesley Allen. "The accuracy of youth ministers' conception of the lasting faith tendency of youth." Diss., 2009. http://hdl.handle.net/10392/2933.
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The assumption of the current study is that ongoing church attendance is a foundational component of the quest for genuine discipleship in young people. Chapter 1 examines the problem of the exodus of youth from the church and defines the critical terms for this study. The research questions used to guide the study are introduced.
The purpose of this study was to use Wesley Black's Lasting Faith Scale (LFS) to compare the lasting faith tendency of youth (reflected by their LFS scores) with what their youth ministers believed would be their groups' LFS scores. LFS responses were also evaluated for the effects on scores of the four domains of influence.
Chapter 2 reviews existing literature pertinent to this study. The issues that have been explored are the biblical basis for church attendance, the period of adolescence, spiritual influences of adolescents and young adults, and youth ministry models proposed to better address the issue of genuine discipleship.
Chapter 3 describes the process by which data for this study was gathered. All full-time youth ministers in Southern Baptist Convention churches in Kentucky and South Carolina were invited to participate in the LFS survey and to elicit the involvement of their students.
Chapter 4 reports on the analysis of the data from the completed surveys. Results were analyzed concerning the significance on scores of the four domains of influence (discipleship and spiritual depth; family influence; mentoring and intergenerational influences; and peer influences). Youth ministers' scores (predictive of their students' scores) and student scores were compared. Finally, the effects of significant demographic items relating to students' family life and their identification with Jesus Christ were examined.
The final chapter presents the researcher's conclusions based on the findings of this study. All four of the domains of influence had a strongly significant relationship with students' lasting faith tendency. Youth ministers scored significantly lower on the LFS than the students. The possible reasons for this variance are explored. The strong variance shown in student responses according to the significant demographic groupings are also examined. Based on the results of this research, applications are made for the practice of youth ministry in local churches. Suggestions for further research are offered.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Eagle, David Edwin. "Supersized Christianity: The Origins and Consequences of Protestant Megachurches in America." Diss., 2015. http://hdl.handle.net/10161/9858.
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In three distinct but related chapters, this dissertation explores the causes and consequences of an important trend in American religion -- the concentration of people into very large churches. I undertake a systematic examination of historical materials to excavate the origins of the modern Protestant megachurch and find its genesis lies in the beginnings of the Reformation, not in the late twentieth century as commonly argued. I then turn to study the consequences of this shift, using data from the combined National Congregations Study and U.S. General Social Survey. I uncover a significant negative relationship between congregation size and the probability of attendance. These results provide convincing evidence in support of the theory that social interaction and group cohesion lies at the heart of the size-participation relationship. Finally, I use zero-inflated regression models to examine the relationship between size and the socio-economic status composition of the church. My analyses reveal a negative relationship between size and low household income. 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 socio-economic status (SES) and congregation size remains significant. This research offers important correctives that help situate megachurches in the United States in their proper context. It provides important insights into how the shift of churchgoers into large congregations may concentrate power in these organizations and reduce overall rates of attendance.
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Wen, Fan Chiung, and 范瓊文. "Household Allocation of Time and Religion Attendance in Taiwan." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/41632891983488452950.
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碩士中國文化大學
勞工研究所
87
Household Allocation of Time and Religion Attendance in Taiwan The purpose of this study is to understand the time allocation for household religious activity, considering time-utilization factor in economics. This research discusses how individual backgrounds, economic factors and personal characteristics optimize time allocation for religious activities in nonmarket time. Statistic regression analyses are adopted to study each primary factor affecting the time allocation for household religious activity. Results are as follows, 1. After considering economic factors, the empirical results indicate that wage level and residential area, related to supply and demand in labor market, have significant influence on the time allocation for religious activity. 2. Essentially, the time input for household religious activity could be regarded as the input of "Leisure Time." In addition to economic utility, interpersonal and psychological utility obtained from religious activity could also be further understood from economic time analyses. There is more time input for household religious activity in non-metropolitan or rural districts, such as the village community in central and southern Taiwan. The religious activity not only forms unique local culture but also reflects a different societal development from the one of metropolitan area. 3. Since the time input of religious activity is influenced by the interaction among family members, nonmarket time arrangement for family members is confined to each other. However, the time utilization of different family members has various opportunity cost from the perspectives of economic and consumptive utility. This study shows that, in general, married women are responsible for the time arrangement of family issues. If the participation of religious activity produces stable interpersonal and psychological utility, this family activity is mostly directed by women. Therefore, women rather than men input more time into religious activity. Considering the reward of labor for both genders, there exists higher opportunity cost for male labor than for female labor. Thus, women relatively gain better consumptive utility even though they participate nonmarket religious activity in time-intensive way.
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Sesay, Vamuyan A. "The Influence of Religion on Economic Attitudes Over Time." Thesis, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-62835.
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This study examines the influence of religion on economic attitudes over time. To do this, it focuses on how the impact changes without camouflaging the effect of religious beliefs and practices. It partially adopts the approach by Guiso et al. (2003) to test the enduring importance of religion and then extended to capture its influence over time–using OLS and Panel regression models. An “Integrated Values Surveys 1981-2014” data set from both the World Values Survey (WVS) and the European Values Survey (EVS) is employed in the study, using the latest available waves. Over time, I find that religion remains significant and statistically correlated to the development of institutions favorable for economic growth. Although these effects vary across different religious denominations, however, none of them seems to be an impediment to the development of government institutions, and for the most part a free market economy. Further analysis reveals that religious belief, irrespective of service attendance, appears to be an important measure of religiosity, and excluding its effect from the study of religion seems to conceal much of its influence on people’s attitudes. Religious people tend to exhibit more positive economic attitudes than atheists, and these effects are virtually significant across categories, even if we focus on how they differ over time. However, religious people seem to be less concern about market competition but are more likely to support its fairness. For some religions, these effects tend to remain constant over time, while for others, there are significant changes across denominations. Another key observation is that conservative attitudes toward women for almost all religions tend to be weakening, moving one year in time, compared to the result reported by Guiso et al. (2003). But this effect is however opposite regarding women’s right to education and roles as housewives, where nearly all religions are becoming far more conservative over time. Perhaps not surprising also, all religions are becoming far more trustful of the government, the police, the army and the justice systems, although their attitudes toward strangers and people of other races seem to be moving in opposite direction. Therefore, contrary to conventional wisdom on the persistence of cultural traits on economic outcomes, this study provides one of the newest evidence that religious values and preferences are susceptible to changes over time, and that these effects are observable between generations, moving 33 years up, from 1981 to 2014.Master's Thesis