Category Archives: Religion

A sociologist assesses the Canadian religious landscape

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A Canadian sociologist discusses whether Canadian religion has gone down the path of European secularization or has charted a different course:

For years, almost everyone has assumed that religion in Canada has been in a participation free fall. In the mid-1940s, our national weekly attendance level of 60 per cent was higher than that of the United States. When it dipped to 25 per cent in the mid-1980s, many felt it was en route to European-like levels of under 10 per cent.

Actually, that active core of 20 per cent to 25 per cent has not changed very much. The participation losses of mainline Protestants and Quebec Catholics have been offset by the gains of Catholics elsewhere, evangelical Protestants, and other groups, led by Muslims…

These mixed findings about the stability and decline of religion are best summed up as polarization rather than relentless secularization. Simultaneously, the percentage of Canadians who value religion remains sizable and stable, while growing numbers are living life without the gods…

Religion is important for many but, as we all know, large numbers of Canadians are spiritual but not religious.

The research does suggest, however, that growing polarization will produce two casualties. First, while people obviously can be “good without God,” belief in God helps. Religion typically tries to instill interpersonal values such as compassion, honesty, civility and forgiveness. In its absence, we will need to find some effective functional options. Second, religion frequently provides people with a unique sense of hope as they confront death. To the extent Canadians say goodbye to the gods, most will say goodbye to such hope – an admirable decision if the gods are an illusion, an unnecessary and costly choice if the reverse is true.

I must admit that I don’t know much about religion north of the US border. But in some sense, these conclusions don’t sound too different from recent thoughts from Mark Chaves about American religion: some religious decline over time but still a sizable amount of people practicing religion or spirituality.

While both of the possible consequences of religious polarization are at the individual level, it would be interesting to hear about the changing role of religion in Canadian public life. It is suggested in the first paragraph that religion is barely playing a role in a national election. If more individual Canadians are not religious or spiritual, what does this mean for public discourse or values? Is there a Canadian civil religion similar to American civil religion?

Islamic groups in Chicago suburbs discuss zoning, the building of mosques

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In the last year or so, several proposals to build mosques in the Chicago region have met with zoning resistance (see this example in unincorporated Lombard). In order to ease some of these issues, several Islamic groups in DuPage County met to discuss how to better present their cases for new religious buildings:

Members of several suburban Islamic organizations heard from experts in land use and zoning law Saturday at a convention designed to help groups work together and understand the process of building new religious institutions…

The event comes as the county board recently reviewed five zoning cases from Muslim communities looking to construct worship spaces in unincorporated areas of DuPage County.

A representative of one such group said fostering relationships with elected officials and keeping the public informed are key to improving a mosque construction plan’s chances of success. Bringing up the possibility of religious prejudice or Isalmophobia, is counterproductive, said Hani Atassi of Muslim Educational and Cultural Center of America, which won approval in March to build a mosque along 91st street near Willowbrook…

Many concerns raised by elected officials and prospective mosque neighbors are legitimate ones about parking, noise, extra light and stormwater management, said Kathleen Foley, a fellow at the Institute for Social Policy and Understanding, who spoke at Saturday’s summit.

“Not all opponents are bigots. Not all of them are driven by fear,” Foley said. “Sometimes parking concerns are just parking concerns.”

The suggestion here is that the zoning resistance is not due to fears of mosques or Muslims but rather is typical suburban NIMBYism. And the answer to dealing with this is to try to improve relations with neighbors so that the new building is not seen as a threat to the neighborhood.

Is there some way to better balance local zoning rules with the interests of religious groups? Mosques are not the only buildings that have had difficulty getting past zoning boards; there was a recent article about churches that have encountered similar difficulties, whether in suburban neighborhoods or downtowns that communities would rather space go to tax-generating commercial space. The larger issue here is suburban NIMBYism that often seems resistant to any changes, let alone the construction of more houses or religious buildings. When we hear that “sometimes parking concerns are just parking concerns,” we should be discussing whether these parking concerns are really justified.

Interpreting data regarding scientists and religion

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In looking at some data regarding what scientists think about religion, a commentator offers this regarding interpreting sociological data:

The point about asking such questions is not because we know the answers but to emphasise that the interpretation of sociological data is a tricky business. From the perspective of science, ants and humans are far more complex than stars and rocks. A discussion of atheism and science in the US context leads us straight to a discussion of the structure of the American educational system, the role of elites, the present polarisation of the political electorate along religious faultlines, and much else besides…

The challenge then is to think hard about the complex data and not be too dogmatic about the interpretations.

When the phrase “tricky business” is used, it sounds like it is referring to the complex nature of the social world. In order to understand the relationship between science and religion, one must account for a variety of possible factors. It is one thing to say that there are multiple possible interpretations of the same data, another to say that some twist data to support their personal interpretations, and another to suggest that we can get to a correct or right interpretation if we properly account for complexity.

While this commentary is ultimately about using caution when interpreting statistics regarding the religious beliefs of scientists, it also is a little summary of social science research regarding the religious beliefs of scientists. The 2010 study Science vs. Religion is discussed as well as a few other works.

Debating the decline of religion in America

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For several decades now, sociologists have upheld the idea that when compared to other industrialized nations, the United States is uniquely religious. An argument for secularization which gained prominence in the 1960s was eventually refuted as Americans showed a remarkable religious vitality.

But some argue that new data about religion in America suggests that religion may indeed may on the decline. In a new book titled The Decline of American Religion, sociologist Mark Chaves looks at some of the evidence:

His conclusion: “The burden of proof has shifted to those who want to claim that American religiosity is not declining.”…

“…[E]very indicator of traditional religiosity is either stable or declining. This is why I think it is reasonable to conclude that American religion has in fact declined in recent decades — slowly, but unmistakably,” Chaves said.

Those indicators of decline, taken from General Social Survey data, include:

  • From 1990 to 2008, the percent of people who never attend religious services rose from 13 percent to 22 percent.
  • Just 45 percent of adult respondents born after 1970 reported growing up with religiously active fathers.
  • In the 1960s, about 1 percent of college freshmen expected to become clergy. Now, about three-tenths of a percent have the same expectation.
  • The percentage of people saying they have a great deal of confidence in leaders of religious institutions has declined from about 35 percent in the 1970s to about 25 percent today.

This particular data would seem to suggest a very slow decline – though Chaves himself seems careful to say that the data could also be interpreted to say that there is stability.

Sociologist Bradley Wright looks at some similar data in his book Christians Are Hate-Filled Hypocrites (read a description of the argument here) and comes to a slightly different conclusion. Wright suggests some of the people who now identify as non-religious simply don’t like to identify with organized religion and that many of them still say they have religious beliefs and practices. Wright also briefly argues that the number of committed religious people may not have changed; rather, “cultural” Christians may be those who are now identifying as non-religious.

Time will help settle this debate: in the United States, will religion continue to decline in future years and exactly what shape will this decline take? In the meantime, we will have to see how Chaves’ claim that the burden of proof is now on those who show there is not a decline plays out.

Statistic: “More Than 1,000 Mexicans Leave Catholic Church Daily”

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Statistics are often put into terms that the average citizen might understand. Or, more cynically, into terms that grabs attention. Here is an example from a sociologist/historian looking at data about Catholicism in Mexico:

More than 1,000 Mexicans left the Catholic Church every day over the last decade, adding up to some 4 million fallen-away Catholics between 2000 and 2010, sociologist and historian Roberto Blancarte told Efe.

Put this way (and a headline built around this daily figure), this statistic seems noteworthy as it looks like a lot of people are making this decision every day. But later in the article, we get a broader perspective:

In 1950, 98.21 percent of Mexicans said they were Catholic, in 1960 the percentage dropped to 96.47 percent, in 1970 to 96.17 percent, in 1980 to 92.62 percent, in 1990 the percentage dropped to 89.69 percent, in 2000 the country was only 88 percent Catholic, and now that percentage is lower still at 83.9 percent.

This signifies that the last decade has seen a drop of more than 4 percentage points, equivalent to almost 4 million people or an average of 1,300 people a day leaving the Catholic Church.

From this decade-by-decade perspective, there is a clear decline from 98.21 percent to 83.9 percent in 2010, a drop of just over 14 percent over 60 years. But this longer-term perspective also helps show that the daily average isn’t really that helpful: are there really 1,300 people each day that make a conscious decision to leave the church? Is this how it works among individual citizens? In this case, it might be better to look at the percentage change each decade and see that the 4.1 percent drop in the 2000s is the largest since 1950.

Additionally, can the average person easily envision what exactly 1,300 people means? This is a large room of people, bigger than even a decent size college classroom but not quite enough to fill a decent sized theater. The Metro in Chicago holds about 1,150 so this is a close approximation.

At least we didn’t get down to another type of common statistic: this data from Mexico breaks down to about 1 Catholic leaving the church every 1.11 minutes.

Sociologist D. Michael Lindsay named new President of Gordon College

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Read an interview with D. Michael Lindsay, a sociologist formerly at Rice University, who was just named the new President of Gordon College. The interview questions note that Lindsay is “unusually young for a college president” (39 years old), well-regarded by Mark Noll (who calls him “the right choice for the right college at the right time”), and has “long been touted as a star in the making.”

Sorting out the statistics about Christians and divorce

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BeliefNet.com has a useful summary of a recent discussion that includes sociologists: do Christians divorce as frequently as other Americans?

1. Data from The Barna Group suggests that born-again Christians divorce at a similar rate as the general population. This seems to be tied to Barna’s particular definitions:

Barna’s statistics are tied to its highly specific — and controversial — definitions of born-again Christians and evangelicals.

For instance, Barna labels Christians “born-again” if they have made a personal commitment to Jesus and believe they will go to heaven because they have accepted him as their savior.

Evangelicals, on the other hand, are those who fit the born-again definition but also meet seven other conditions, including sharing their beliefs with non-Christians and agreeing that the Bible is completely accurate.

With these stricter definitions, Barna can claim that Christians and other divorce at similar rates.

2. Several sociologists, including Bradley Wright and Brad Wilcox, suggest there is a different story regarding Christians and divorce. Wright, for example, looked at General Social Survey data and found that higher rates of church attendance were related to lower rates of divorce:

Wright combed through the General Social Survey, a vast demographic study conducted by the National Opinion Research Center at the University of Chicago, and found that Christians, like adherents of other religions, have a divorce rate of about 42 percent. The rate among religiously unaffiliated Americans is 50 percent.

When Wright examined the statistics on evangelicals, he found worship attendance has a big influence on the numbers. Six in 10 evangelicals who never attend had been divorced or separated, compared to just 38 percent of weekly attendees.

Wilcox came to some similar conclusions based on another data source:

“You do hear, both in Christian and non-Christian circles, that Christians are no different from anyone else when it comes to divorce and that is not true if you are focusing on Christians who are regular church attendees,” he said.

Wilcox’s analysis of the National Survey of Families and Households has found that Americans who attend religious services several times a month were about 35 percent less likely to divorce than those with no religious affiliation.

Nominal conservative Protestants, on the other hand, were 20 percent more likely to divorce than the religiously unaffiliated.

If Wright and Wilcox are correct, it is less about whether one calls themselves a Christian or meets a theological definition of being a Christian and more about the Christian actions that they undertake. If we take church attendance as some measure of spiritual commitment or beliefs, then it appears that going to church more is tied to getting divorced less.

Another part of this debate seems to be about how to define people as Evangelicals. Barna has a particular method as do others. One standard in the field of sociology of religion is to use RELTRAD, which accounts for both “doctrine and historical changes in religious groups.”

(I explained Wright’s argument in class recently and was asked if we could take Wright’s claims about church attendance as a causal argument: does going to church lead to less divorce? Or is it that people who divorce less feel more comfortable about going to church while those who are already divorced feel less comfortable in church and therefore go less? I’m guessing someone has answered this question.)

Zoning, churches, and tax bases

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Zoning of land can become a contentious issue, particularly when a community sets limits that some community members find restrictive. An article quickly mentions one of these points of contention: when communities make it difficult for churches to be built.

“Churches do not realize the fight they’re in,” Baker said. “If you go into a commercial district, they say you’re wrecking their tax base. If you go into residential, they say you’re disturbing their peace.”

While the issue is not new, Baker said, “The objections to churches obtaining zoning do seem to be heating up under the [economy].”…

In Houston, churches recently raised objections over a proposed drainage fee by city officials. In Mission, Kansas, churches filed a lawsuit after being charged a “transportation utility fee” to help fix roads.

In the case of Burbank, Mayor Harry Klein told the Chicago Tribune, “It’s obvious—every city likes to see their tax base grow, that’s a given.”

An alderman in Evanston, Indiana, raised concerns last year about the impact of “storefront churches” on the tax base and proposed an ordinance requiring special-use permits for houses of worship to operate in all business or commercial districts.

While this article doesn’t give any insights into how common this is, it does suggest that these cases might be more common now in a time of economic crisis. This may be the case as many communities look to close budget shortfalls and churches also have some more purchasing power with reduced real estate prices. Is there any data to suggest these sorts of incidents are now more common?

This article does highlight the goals of local municipalities: generating tax revenue and expanding the tax base. To require fees to pay for roads or sewers are not unusual when commercial or residential property is involved as these fees help offset the infrastructure costs for local communities. Churches do not generate property or sales taxes for a community so they might be considered dead weight. And if a church wants a potentially lucrative property, then the aims of the church and the community are at odds. Zoning is a means by which local communities have some control over land use and therefore can attempt to use zoning rules to regulate everything from the placement of banks to churches to tattoo parlors.

It would also be interesting to compare these sorts of cases with churches to those of mosques (one example here).

PC games

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Michael Arrington over at TechCrunch is reporting that Zynga recently removed “Wedding Chapels” from its CityVille game:

Players could previously buy “Wedding Chapels,” which looked like small country churches but without a cross or other religious symbols, to add to their city. But the virtual item has been removed and replaced with the more secular and nondescript “Wedding Hall.” With two gold ring things that somehow makes me think only of McDonalds.

No word yet from Zynga concerning their reasons for the change.  Arrington, however, thinks the company was just taking the easy way out:

I don’t know why this bothers me so much, since I’m not very religious myself. But it just seems so artificially politically correct.

As a leader in social network games, Zynga (Wikipedia backgrounder) certainly has a lot of constituents to keep happy.  But I have to agree with Arrington that this seems unnecessarily petty.

The Turing Test and what makes us human

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Each year, the Loebner Prize competition takes place where judges are asked to interact through computer terminals with humans and computer programs. The judges then vote on whether they were talking with a human or a computer in this version of the Turing Test.

Two things struck me in this article:

1. The writer frames this issue of “mind vs. machine” as a more fundamental question about what separates humans from other animals:

Philosophers, psychologists, and scientists have been puzzling over the essential definition of human uniqueness since the beginning of recorded history. The Harvard psychologist Daniel Gilbert says that every psychologist must, at some point in his or her career, write a version of what he calls “The Sentence.” Specifically, The Sentence reads like this:

The human being is the only animal that ______.The story of humans’ sense of self is, you might say, the story of failed, debunked versions of The Sentence. Except now it’s not just the animals that we’re worried about.

We once thought humans were unique for using language, but this seems less certain each year; we once thought humans were unique for using tools, but this claim also erodes with ongoing animal-behavior research; we once thought humans were unique for being able to do mathematics, and now we can barely imagine being able to do what our calculators can.

If this is the case, then the Turing Test, or Ken Jenning’s battle with a computer on Jeopardy!, become the final battleground as humans lose what we thought made us distinct: thinking or reasoning. But this quick definition of human selfhood seems to leave out a very important component: the human search for meaning. Sociologists, like Peter Berger, have talked about this for decades in order to help explain the prevalence of religion. Berger argued that religions arise because people have enduring questions about why the world is the way it is and what their place is in it. Do other animals pose such existential questions? Is spirituality or religiosity what might really separate humans from other animals?

2. As the writer explains his strategy for showing the judges that he is human, he recounts past conversations computer programs have had with humans. Several of these were quite interesting. One program from the 1960s, Eliza, took a more therapeutic approach to dealing with humans:

User: Men are all alike.

Eliza: In what way?

User: They’re always bugging us about something or other.

Eliza: Can you think of a specific example?

User: Well, my boyfriend made me come here.

Eliza: Your boyfriend made you come here.

User: He says I’m depressed much of the time.

Eliza: I am sorry to hear you are depressed.

User: It’s true. I am unhappy.

Eliza: Do you think coming here will help you not to be unhappy?

User: I need some help, that much seems certain.

Eliza: What would it mean to you if you got some help?

User: Perhaps I could learn to get along with my mother.

Eliza: Tell me more about your family.

This program was apparently quite effective in fooling people and some even went off to have therapeutic conversations with this program. Another program acted belligerent at random points and threw some people off.

It sounds like these computer programs will continue to get more sophisticated.