Tag Archives: religion

Painting the church of Walmart

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Lots of “normal” activities take place at Walmart so why not spiritual matters as well? Artist Brenden O’Connell has taken up the subject:

For the past decade, O’Connell has been snapping photographs inside dozens of Wal-Marts. The images have served as inspiration for an ongoing series of paintings of everyday life — much of which involves shopping, which O’Connell calls “that great contemporary pastime.”

“Wal-Mart was an obvious place” to look for inspiration, he tells The Salt. “It’s sort of the house that holds all American brands.”…

Wal-Mart stores, he notes, are “probably one of the most trafficked interior spaces in the world.” In the tall, open, cathedral-like ceilings of Wal-Mart’s big-box stores, he sees parallels to church interiors of old.

“There is something in us that aspires to some kind of transcendence,” he told me back in February. “And as we’ve culturally turned from religious things, we’ve turned our transcendence to acquisition and satisfying desires.”

In conversation, O’Connell comes across as thoughtful and urbane. He’s well aware that, as a company, Wal-Mart can be polarizing. But “regardless of your feelings about it,” he told me back then, “it just is. It’s like an irrevocable reality that’s part of our experience.”

On the occasions that we go to church and then Walmart afterward, I have joked that we are visiting America’s two kinds of churches. This may not be too far from reality considering the number of shoppers at Walmart, its yearly sales, and the power of its brand. But, it is really that surprising that a retail store could be the contemporary version of a spiritual space when our country is so devoted to consumption and shopping?

Cardinal George on secularization: it is harder for people to have faith today

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Chicago Cardinal Francis George makes a secularization argument by suggesting it is more difficult for people today to have faith:

Cardinal George acknowledged the pope is concerned about faith, and added that all the cardinals are concerned as well. This will be utmost in their minds when they deliberate in Rome…

“The larger question: Is there now such a sea change in Western culture that people can’t believe; that they aren’t open to belief?” he asked. “That therefore you have to be your own god in a way. ‘You have to do just what you want to do in the way that you want to do it. You have to follow your own dream.’

“Well, it’s important to follow God’s dream.

“So we could say maybe (some) people have lost the gift of faith because we’ve created a society where people can’t believe. It’s impossible — well, not impossible, never impossible, but very difficult — to believe because it goes against the grain to say, ‘I surrender my life.’ Maybe it’s why marriage is in such difficulty because when you’re married that’s what you do. You surrender your life to a woman or a man, a husband, a wife. Well, faith means you surrender your life to God.”

George is suggesting social conditions, “we’ve created a society,” make it more difficult to have faith. He doesn’t suggest exactly why this is. Sociologists and others have made arguments over the years for why this has happened: new technologies, demonstrable progress as well as believing in its capabilities, new ways of thinking (from the Enlightenment on) that favor reason and science, the development of the welfare state that takes care of basic human needs, two world wars, and more.

It would be interesting to hear how the Catholic cardinals discuss this topic as they pick a new pope. On one hand, there are over 1 billion Catholics in the world. On the other hand, Catholics and other Christians have been challenged for decades on the relevance of faith and what position it should play in civil society.

“Faith in the Age of Facebook” published online by Sociology of Religion

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Along with my co-authors Peter Mundey and Jon Hill, a new article I co-wrote was published online a few days ago by Sociology of Religion. The paper is titled “Faith in the Age of Facebook: Exploring the Links Between Religion and Social Network Site Membership and Use” and here is the abstract:

This study examines how religiousness influences social network site (SNS) membership and frequency of use for emerging adults between 18 and 23 years old utilizing Wave 3 survey data from the National Study of Youth and Religion (NSYR). Independent of religion promoting a prosocial orientation, organizational involvement, and civic engagement, Catholics and Evangelical Protestants are more likely than the “not religious” to be SNS members, and more Bible reading is associated with lower levels of SNS membership and use. We argue there are both sacred and secular influences on SNS involvement, and social behaviors, such as being in school and participating in more non-religious organizations, generally positively influence becoming a SNS member, yet certain more private behaviors, such as Bible reading, donating money, and helping the needy, lessen SNS participation. We also suggest four areas for future research to help untangle the influence of religiousness on SNS use and vice versa.

Religious nones vote overwhelmingly for Obama in 2012 presidential election

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A number of commentators have pointed out the advantage for President Obama among the religious “nones,” people who have no religious affiliation who now make up almost 20% of the US population, in the 2012 election. Here is another look at the voting gap:

— In Ohio, Obama lost the Protestant vote by 3 points and the Catholic vote by 11, but he won the “nones” — 12 percent of the state’s electorate — by 47 points.— In Virginia, Obama lost Protestants by 9 points and Catholics by 10 points, but won 76 percent of the “nones,” who were 10 percent of the electorate.

— In Florida, Obama lost Protestants by 16 points and Catholics by 5 points, but captured 72 percent of the “nones.” They were 15 percent of the electorate.

Similar results were seen in states including Michigan, New Hampshire and Pennsylvania…

Nationally, Obama lost the Protestant vote by 15 points, won the Catholic vote by 2 points, and captured 70 percent of the “nones.”

If the late 1970s and 1980s were about the rise of conservative religious voters, the Moral Majority and all that, are the 2010s going to be about the rise of the “nones”? While the article cautions at the end that religious switching is common in the United States, I haven’t seen commentators or political types address this question: how could Republicans change their pitch to attract more of the “nones”?

Latinos and the “religion” of the American Dream

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A new poll suggests Latinos are optimistic about the American Dream:

The poll, which surveyed 887 likely Latino voters, found that 73 percent believe that their families will achieve the American Dream, compared to only 7 percent who don’t think they’ll attain the American Dream.

“When they come to this country, they are like someone who has converted to another religion,” said Vincent Parrillo, a professor of sociology at William Paterson University, about the immigrant experience in the U.S. “They are a little more devout than those who are born here.”…

The Fox News Latino poll also found that Latinos believe the next generation of Latinos in the United States will be better off than they are today.

About 74 percent of those surveyed said that life will be better than today, while only 13 percent believe it will be worse and 3 percent said it will be the same, the poll states.

I’m intrigued by the link between the American Dream and religion. Does the American Dream really function like a religion in Durkheimian terms, as an ideology about ourselves that helps bring us together and helps provide social cohesion? There may even be rituals associated with it such as buying a home, going to college, and seeing your children get ahead. If we look at the words used at the recent Republican and Democratic National Conventions, both invoked the phrase “American Dream” with Republicans doing so at a slightly higher rate. Since we have freedom of religion and thus a variety of different beliefs and unbeliefs plus a fairly multicultural society with many subcultures and backgrounds, is the American Dream what truly unites Americans?

Is an emotional experience in church really like a drug?

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Several sociologists of religion make an interesting claim about worship experiences: they are like drugs.

Wellman and co-authors Katie E. Corcoran and Kate Stockly-Meyerdirk analyzed 470 interviews and about 16,000 surveys on megachurch members’ emotional experiences with their churches. Four themes emerged: salvation/spirituality, acceptance/belonging, admiration for and guidance from the leader, and morality and purpose through service.

Many participants used the word “contagious” to describe the feeling of a megachurch service where members arrive hungry for emotional experiences and leave energized, the study says.

One church member said, “(T)he Holy Spirit goes through the crowd like a football team doing the wave. …Never seen it in any other church.”

Wellman said, “That’s what you see when you go into megachurches — you see smiling people; people who are dancing in the aisles, and, in one San Diego megachurch, an interracial mix I’ve never seen anywhere in my time doing research on American churches. “We see this experience of unalloyed joy over and over again in megachurches. That’s why we say it’s like a drug.”

I haven’t seen this full study but I wonder about this comparison. here is what it could mean:

1. It is just a metaphor. Drugs can give people euphoric experiences and religious experiences can also generate euphoria.

1a. Some sociologists might argue that this kind of euphoria is generated more by a collective effervescence (Durkheim) or collective emotional energy (Collins) than religion itself. Put enough people together, give them a common focus, and you might be able to generate similar feelings in a sports stadium, at a rock concert, in a mob, etc.

Indeed, the researchers seem to be building on this. From another report on this study:

Megachurch services feature a come-as-you-are atmosphere, rock music, and what Wellman calls a “multisensory mélange” of visuals and other elements to stimulate the senses, as well as small-group participation and a shared focus on the message from a charismatic pastor.
The researchers hypothesized that such rituals are successful in imparting emotional energy in the megachurch setting — “creating membership feelings and symbols charged with emotional significance, and a heightened sense of spirituality,” they wrote.

2. There could be a suggestion that churches have a sort of power over people. In other words, the conditions are set up so that people are pushed into these upbeat experiences. Outside of this megachurch setting where people’s senses are bombarded, people may not have such experiences.

3. This seems like a great time to include neuroimaging in a sociology study. One could compare the physical response in the brain to drugs versus the physical response to certain worship settings. Do they both engage the same areas of the brain and to the same level? If they do, it doesn’t mean there still isn’t a sociological phenomenon to study but it does link physiological responses with social interactions and outcomes. I suspect we’ll see more and more of this sort of matching of social and physical data in the coming years.

Sociological study: NYT obituaries have more celebrity deaths over the decades

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Here is a unique place to look for American’s obsession with celebrities: examine the “Notable Deaths” section of the New York Times since 1900.

Sociology researchers at the University of South Carolina analyzed obituaries in the New York Times from the same 20 randomly selected days in 1900, 1925, 1950, 1975 and 2000. From this sample, they ranked how much attention was given to the deaths of people in certain occupations in each year. They found that obituaries of entertainers and athletes marched steadily to the top in rank — from seventh in 1900, to fifth in 1925, to third in 1950 and first in 1975 and 2000; in 2000, celeb athletes and entertainers accounted for 28 percent of obituaries in the newspaper, the researchers said.

Meanwhile, the researchers said the number of obituaries for public figures in manufacturing and business halved over the century. Similarly, religious obituaries fell from fourth place in mid-century to last in rank, and the researchers said they did not find a single notable death article for a religious figure in their sample for the year 2000.

“Most striking are the simultaneous increases in celebrity obituaries and declines in religious obituaries,” lead researcher Patrick Nolan said in a statement from the University of South Carolina. “They document the increasing secularization and hedonism of American culture at a time when personal income was rising and public concern was shifting away from the basic issues of survival,” added Nolan, who details the research in the journal Sociation Today.

So have celebrities replaced some of religion?

It would also be interesting to see whether the New York Times did this consciously and if so, how exactly this conversation went. Did readers actually suggest they wanted to see more celebrity news in the deaths section?

Church changes from Sunday morning services to Wednesday night in summer to respond to “changing sociology”

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One New York church has responded to the “changing sociology” by switching from worshiping on Sunday mornings during the summer to worshiping on Wednesday nights:

“Over the last summers, we’ve seen fewer and fewer members coming in on Sunday morning,” Movsovich said. “This is an attempt to try and stay together. To me, it was more important to maintain community than to maintain the tradition of Sunday.”

Movsovich, who has been with the congregation for 25 years, noticed an attendance decline of about 60 percent at various times in past summers. Some church members take two weeks off, others two months…

The trend of nontraditional services is gaining nationwide popularity, said Bill Leonard, professor of church history and religion at Wake Forest University. More churches are open to adapting to members’ changing schedules and priorities.

“People have so many other personal and familial responsibilities that appear now on Sundays in a way that has just mushroomed — families with aging parents, employment and travel issues or children in college,” Leonard said. “Traditional services were built around the sociology of another era. We’re simply responding to changing sociology.”

Let the theological debates begin! Seriously, I’m intrigued by this sociology explanation. The suggestion is this: we are in a different era of church going where Sunday morning is no longer “sacred” in the same way it may have been in the past (though this sort of “golden era” thinking always has issues). A few questions:

1. Is Sunday morning on the way out with younger generations?

2. How many churches have changed to other days and times for regular worship?

3. How many churches would talk about a “changing sociology”?

Quick Review: When God Talks Back

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Anthropologist T.M. Luhrmann examines how evangelicals relate to God in this new book titled When God Talks Back: Understanding the American Evangelical Relationship With God. Here are a few thoughts about this fascinating read:

1. Luhrmann’s main argument is that evangelicals are trained to perceive the world in particular ways and this reinforces and upholds their belief in a personal God who cares about them. For example: evangelicals learn to pray in such a way that they believe they are interacting with God and can “hear” God. Another example is that evangelicals tend to read the Bible in such a way that every passage has an immediate application or relevance for their current circumstances. This kind of prayer and Bible reading does not necessarily come naturally: people have to be trained and it can take years to learn the process. Luhrmann spent more than four years in Vineyard churches listening to sermons, participating in small groups, and talking with and interviewing evangelicals.

2. The historical argument is interesting but underdeveloped. Luhrmann argues that the more individualized approach to Christian faith common in evangelicalism developed in Vineyard type (more charismatic) churches in the late 1960s and 1970s and then trickled down to all of evangelicalism. I have little doubt that most of this is true; I recently heard a sermon in an Episcopal church that shared many of the same themes of God’s immediacy and power. At the same time, the main mechanism by which Luhrmann suggests this approach spread is Fuller Seminary. While Fuller has had an impact, I wondered about several things: how did all evangelicals respond to this? Was/is there a backlash against this approach? What about evangelicals who wouldn’t claim this Vineyard/Jesus People background?

3. Luhrmann is an anthropologist but intriguingly is a psychological anthropologist. This means that there is a lot in this book about perceptions, thoughts, and how the brain adjusts to different ways of seeing the world. There even is a chapter that involves an experiment Luhrmann conducted on prayer to see if people can be trained to perceive God more vividly (and they could). Throughout the book there is a mix of anthropological observations, psychological experiments and explanations, and historical context.

4. The book is pretty evenhanded about the question of whether evangelicals believe in something real. There is a chapter that suggests that evangelicals (and other religious people) are not crazy for perceiving supernatural forces. I suspect this will help the book gain some traction in the religious world though it will be interesting to see the reactions. At the same time, I wonder if some will see this book as an attempt to explain away religious belief as a psychological trick that people can learn. Additionally, wow would theologians respond?

5. I suspect this book could be one that helps evangelicals understand themselves better.

6. This was not mentioned much in the book: how are children trained in this approach? The book contains a number of stories of teenager or young adult converts to faith who then have to learn this particular approach to God. However, it has little to say about people who grow up with this approach to God and how this affects adult spirituality.

Overall, this book discusses how evangelicals come to see the world in a certain way as they learn to talk to and hear from God and how to interpret events as God’s intervention. This is the value of this text: it goes beyond describing the evangelical viewpoint and argues for how this viewpoint is developed and maintained. This is an example of what good social science can do: explain why things are the way they are.

 

Study suggests US gov’t loses $71 billion a year because of tax exempt religious institutions

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A new study suggests tax exemptions for religious institutions cost governments $71 billion a year:

How much money does the U.S. government forgo by not taxing religious institutions? According to a University of Tampa professor, perhaps as much as $71 billion a year.

Ryan Cragun, an assistant professor of sociology, and two students examined U.S. tax laws to estimate the total cost of tax exemptions for religious institutions — on property, donations, business enterprises, capital gains and “parsonage allowances,” which permit clergy to deduct housing costs…

If history is a guide, the Free Inquiry article and any call for tax reform it may engender are not likely to have much effect. Since the 1950s, there have been several attempts to quantify religious tax exemptions — all of them wildly varied in their conclusions — and only a handful of legal challenges to those exemptions. Most were unsuccessful…

States bypass an estimated $26.2 billion per year by not requiring religious institutions to pay property taxes.

This seems like a lot of money but here are a few thoughts about this:

1. You would need to put the cost of these exemptions versus other areas of the tax code in order to know how this compares. For example, would repealing the mortgage interest deduction bring in more money? The study itself makes some of these comparisons:

To put this into perspective, the combined total of government subsidies to agriculture in the United States in 2009 was estimated to be $180.8 billion.38 Religions receive at least 40 percent of the subsidy that agriculture does in the United States. Another way to illustrate the size of the subsidy may be to illustrate how much tax revenue would increase at the state level if religious institutions had to pay property taxes. In Florida, where the state government’s budget was $69.1 billion in 2011, the amount of tax revenue lost from subsidizing religious property was $2.2 billion or 3 percent of the state budget. The additional revenue would have mostly prevented the $1.1 billion cut to firefighter and police retirement plans and the $1.3 billion cut to public schools.39

So is this a battle worth fighting instead of fighting agriculture subsidies?

2. I think we may see more calls for things like this during this period of economic troubles. The federal government as well as state and local governments need money so they are looking for ways to find “easy” money.

3. It could be interesting to look at how this affects local municipalities, particularly ones with more religious congregations that consequently don’t get the tax dollars they might if that land was occupied by homeowners or businesses. For example, a community like Wheaton, Illinois has a large number of churches (including a claim that the suburb has “more churches per capita than any other town in America”) and could have more tax revenue if that land was put to other uses.