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In this editorial the author comments on factors that disqualify papers from publication in the journal. The author offers ten points, both qualitative and quantitative, that contribute to the rejection of manuscripts submitted for publication. A number of elements are addressed including the importance of the title of the article and the concision of the accompanying abstract, the theory, framework and perspectives contained in an article, and the importance of drawing conclusions only suggested by the data in an article.

The field of religious sociolinguistics would be ideally characterized in a description of speech without semantic content. Such talk would be beyond the reach of the ordinary philosopher, philologian, psychologist and sociologist. These are interested in belief, and they can get at it only when people make sense-grammatical sense, that is. But glossolalia by definition makes no such sense, because it consists of strings of syllables, made up of sounds taken from all those that the speaker knows, put together more or less haphazardly but emerging nevertheless as word-like and sentence-like units because of realistic, language-like rhythm and melody. The sociolinguistic meaning of glossolalia is located in its apposition with normal language. Once the charismatic has developed the facility of producing glossolalic discourse, one has the choice of using either human language or the heavenly language in the exercise of one's religion. He can give a prophetic pronouncement, pray, or praise God in either glossolalia or whatever his usual language may be.

The article presents an announcement of the annual meeting of Association for the Sociology of Religion, to be held from August 15-17, 1996 in New York. The theme for the meeting, that is understanding religion and society, invites the public to take stock of the connections between religion and other social institutions--the economy, medicine, education, the family, politics and the state, among others--in the U.S. and around the globe. This program welcomes papers on any topic or issue in sociology of religion including religious values, career choices and economic behavior, economic theories of religious behavior, cultural production and religious change within the world system, postmodernism, deconstuctionism and the sociology of religion and other related topics. The chairperson for the program would be Christopher G. Ellison, sociologist, Department of Sociology, University of Texas, Austin. Deadlines for submission of session proposals, abstract, papers due for McNamara student paper award and papers to conveners and discussants are given.

In this article, the author attempts to pull together information and opinion relevant to an assessment of the religious significance of psychedelic drugs. The author states that the evidence indicates that these substances are not dangerous if responsibly used, and that they are non-habit-forming. Most researchers agree that a physiological tolerance is built up with regular use. The author discusses some of the results of his brief study on sixteen students who had taken LSD in their college campus. There were a number references to self-objectification, and to gains in insight about oneself. There was great variation in the degree of love experienced; some felt closer to other persons, others felt more separated and isolated. Certain types of inner events are experienced as fearful and hallucinatory by some subjects, and ecstatic, religious and highly beneficial by others. The relation between preparation for the drug session and the nature of the experience is problematical. One clear result of research so far is that set and setting are of considerable importance in determining what happens.

This article report on an attempt to investigate, by questionnaires given to college and high-school students, the hypothesis that the emergence of a "post-modern mind," is being witnessed characterized by world-outlook, different from those held in previous stages of Western society and more particularly. The article intends to investigate whether the religious attitudes suggested as characteristic of the "post-modern mind" do in fact exist. According to a hypothesis, the development of Western society has gone through various stages and that these are associated with distinctive "minds". These "minds" depend, basically, on differing ways of approaching or defining reality. They then pattern the institutional and cultural forms of a given stage of development. The hypothesis also holds, that people in mid-twentieth century are witnessing a change similar in import to the change around 1650, namely, the emergence of a new "mind", radically different in approach from the "modern mind" and already viewing the "obvious" notion of reality previously held as something antiquated and alien.

The article presents information on the annual meeting of the society of scientific study of religion at Vista International Hotel Pittsburgh, Pennsylvania. This year's theme of religious marginality encourages participants to go beyond core beliefs and practices of members of mainline churches to the expressions of interest or disinterest in religion that are less common religious experience, mixed intermarriage, unclear interpreting "don't know" responses to questions on belief, nonestablishment (religion among street people), or rejections of religion atheism and apostasy. List of topics related to this year's theme would include, denominational switching and conversion, sources of membership change in the mainline churches, apostates and returnees, new nones (apostates) vs. stable nones with no prior ties, inter-religious marriage and religion of children, divorce, religious socialization of children, religiosity and the life cycle, Inter-racial marriage and religion and the Black Church.

The article focuses on the increasing attention paid to marginal religions by associations dealing with the sociology of religion. The organizations, which promote sociology of religion, include the Society for the Scientific Study of Religion and the Religious Research Association. A factor that becomes very noticeable as one examines programs from the 1950s through the 1960s and then over the last thirty years is that they become longer and more complex, as the societies grew, so did their meetings. One effect of this growth was that program themes, while still important, began to determine the character of the individual meetings less and less. One cannot all change our research agendas from one year to the next to suit these themes. Accordingly, as the meetings grew, program themes began to be complemented by the regular appearance of papers and above all sessions on specific recurring subjects. Among these were changing sets of themes that touch on "other" religions. Tracing the appearance, growth, and persistence of these themes showed that, not only is the idea of "otherness" difficult to pin down objectively, it also shifts with time.

When U.S. respondents to soda surveys are asked to report their attendance at religious services, approximately 40% of Protestants and 50% of Catholics claim to attend church in any given week. These survey findings have been widely disseminated. They are prominently and broadly cited though out scholarly, popular and textbook writing on American religion. Such extensive interest makes it all the more important to investigate whether these rates give a true or a distorted picture of religious practice in the United States. A recent paper has shaken confidence in the self-reported church attendance rates. Using counts of actual attendees at religious services rather than self-reports, the study has argued that the true weekly U.S. church attendance rate is approximately half the rate implied by the self-reports. The line of investigation is continued by collecting count-based church attendance data from an additional 31 Catholic dioceses. Including 17 dioceses reported on in the original paper, one is able to calculate count-based church attendance rates in 48 U.S. Catholic dioceses.

The article discusses various reports published within the issue, including one by Conrad Hackett and Michael Lindsay on Evangelicalism and another by James Alan Neff examining spirituality and the treatment of substance abuse among African Americans.

The article presents the 2005 Society for the Scientific Study of Religion (SSSR) Presidential Address, which focuses on how social scientists should practice the study of religion as a community of scholars. The SSSR was founded to promote the study of religions while maintaining high academic, professional, and ethical standards and ensure members employ the scientific method during the investigation. The group employs research strategies that include surveys and observation of religious practices.

This paper examines Reformed clergy across two different settings - the United States and Scotland in an effort to determine how theological orthodoxy is related to political participation. The paper demonstrates that (1) clergy in both settings tend to be politically active (2) the level of clergy political activity tends to be greater in the United States than in Scotland (3) the relationship between orthodoxy and political activity is complex, varying by the specific type of activity examined and (4) while theological orthodoxy and modernist clergy tend to differ in the nature of their political activities, there is no longer a major "gap" in level of political activity between the two groups of ministers. [ABSTRACT FROM AUTHOR]

This paper examines the supply of clergy relative to members and churches in fourteen denominations from 1950-1993. It finds that while in general, membership is declining and the number of churches is remaining relatively stable, the number of clergy continues to increase producing a situation of labor over supply. The paper considers explanations that locate the cause of declining occupational prestige and over supply on the entry of women into the clergy profession. However, it shows that the oversupply problem pre- dated the entry of women into ordained occupations. This pattern supports labor queuing explanations based on the work of Reskin and Roos. Looking at a subset of these denominations in 1983 and 1993, the study also seeks to uncover the consequences of the labor surplus and finds that one result of this over supply has been a dramatic increase in the percentage of clergy working in non-parish ministries. Various explanations of this shift are briefly examined. [ABSTRACT FROM AUTHOR]

A "supply-side" theory of religion claims that ties between church and state inhibit religious mobilization. The theory also asserts that the weakening of church-state ties is the inevitable harbinger of broad religious pluralism. This paper investigates these claims using the relationship between the state of Utah and the Church of Jesus Christ of Latter-day Saints (the "LDS" or Mormon church) as a case study. Data demonstrate that the loosening of church-state ties in early Utah coincides with rising rates of religious activity and the emergence of religious pluralism, as supply-side theory predicts. However, these incipient trends were swiftly curtailed by renewed growth within Mormonism, which rebuts the theory's claims. The paper presents several reasons why Mormonism was able to circumvent the predicted effects of religious competition in Utah, and offers these as caveats for supply-side theory. [ABSTRACT FROM AUTHOR]

The decline of liberal Protestantism offers an important canvas upon which to portray a myriad of cultural and structural factors at work within religion, on the one hand, and organizations, on the other. Specifically, this paper argues that the decline represents the structural consequence of Protestantism's liberal cultural triumph on behalf of such values as individualism, freedom, pluralism, tolerance, democracy, and intellectual inquiry. As laudable as these values may be from other perspectives, they can be anathema to mobilizing and sustaining any organization that requires a loyal and disciplined membership. The paper puts religious "strictness" in a broader perspective and reviews several temporal models that specify the effects more closely. These are all at work within the most recent cycle of liberal cultural assertion followed by membership decline in the 1960s. The paper concludes with some strategic implications for the future as various "remnants' seek to stem the tide. [ABSTRACT FROM AUTHOR]

The Branch Davidians were linked to the Seventh-day Adventist Church by their historical roots, the source of their members, their name (officially the Branch Davidian Seventh-day Adventists), their identity, and their apocalyptic preoccupations, idiom, and paranoias. This paper examines the responses within Seventh-day Adventism to the sudden notoriety of the Branch Davidians. In so doing, it sheds new light on the Branch Davidian tragedy: Because Adventist leaders focused on distancing their church from the stigmatized Davidians, the confusion and misconceptions surrounding the latter's practices and apocalyptic theology were not clarified, and information and resources that might have helped government officials play a more constructive role during the siege were withheld. However, the official response was only one of several within Adventism to the Branch Davidian saga. The paper isolates three divergent responses, which are used as a vehicle for exploring long-term trends within Adventism - its increasing diversity and the strains flowing there from. The uncovering of these differing responses opens the way for an investigation of the pattern of diversity that emerges in a sect that is, in the terms of Stark and Bainbridge, reducing its tension with society and moving toward denominational status. [ABSTRACT FROM AUTHOR]

This paper reports the findings of an exploratory study on astrology and its constituency. To date, there have been few sociological studies of astrology, and little is known about what types of people are interested in the practice. This study's focus was on adherents of astrology who attended an astrology conference. Unlike previous research, the findings of this study show that the characteristics of these astrologers reflect those of the general population, providing a new understanding of a segment of astrology's constituency. [ABSTRACT FROM AUTHOR]

In this paper, concerns are addressed regarding the validity of the Quest scale introduced by Batson (1976) and Batson and Ventis (1982). Some have wondered whether this scale might be more a measure of agnosticism, of anti-orthodoxy, of sophomoric religious doubt, or of religious conflict, if indeed, it is a measure of anything religious at all. We have reviewed the available evidence regarding validity, much of which has appeared in unpublished research reports, theses, dissertations, or convention papers, and thus has not been widely available. Based on the evidence, we have concluded that the Quest scale does indeed measure a dimension of personal religion very much like the one it was designed to measure: an open-ended, active approach to existential questions that resists clear-cut, pat answers, Concerns regarding the reliability of the Quest scale, which have proved more persistent, are addressed in a companion paper. [ABSTRACT FROM AUTHOR]

The article is a reply from the author to sociologists Michael Hout and Andrew M. Greeley for their comment on his analysis of the General Social Survey data on church attendence. Hout's and Greeley's point that a long time series is more persuasive than a short time series is one with which all can agree. As the author has argued here, there is evidence for secularization even in the longer view. At the same time, a major point in the author's original paper bears repeating, These results do not support the idea that organized religion in the United States will eventually disappear. They do suggest however, that there are social forces at work pushing people away from religious involvement. These forces, be they a crisis in religious authority among Catholics or changes in family structure that show up as cohort effects among Protestants, are appropriately referred to as "secularizing." There is evidence of secularization not in the sense of religious extinction but in the sense of social forces pushing in a secularizing direction in the data on attendance at religious services.

This paper addresses the issue of whether religiosity is really multidimensional as suggested by Glock and Stark and numerous other researchers. The "religiosity in 5-D" scales devised by Faulkner and DeJong (1966) to operationalize the Glock-Stark typology were completed by 873 students in 1967 and 656 students in 1970 at a small, private liberal-arts university in Florida. Each of the 5-D scales more than adequately met the minimum criteria of Guttman scaling in both data sets. The results of a factor analysis (varimax and oblique rotation) of the 23 items in both data sets indicated the predominance of the Ideological commitment factor which accounted for 78 and 83 percent of the common variance respectively. A second-order factor analysis confirmed the existence of one general factor. Our conclusion is that religiosity is not multidimensional. [ABSTRACT FROM AUTHOR]

The article presents a comment on a previous article Prefatory Findings in the Sociology of Missions, by David R. Heise, that appeared in the April 1967 issue of the Journal for the Scientific Study of Religion. Long-neglected theories of social change have undergone an extensive revival in recent years as part of the effort to explain the revolutionary transformations, which are sweeping through the traditional societies of the world. The emphasis was placed at first on "the social consequences of technical change," but more recently it has shifted to a concern for the dynamics of the change process itself. This newer emphasis has served to refocus attention on the agents of communication and persuasion which transmit change both within and between groups, and, more generally, on problems of the diffusion of innovation. The most interesting part of Heise's paper, from the vantage point of theory building in diffusion research, is his emphasis on the target unit at which change-attempts are directed. One hopes that Heise's paper will lead not only to further work along the lines but also to renewed interest, at a more macroscopic level, in the diffusion of Christianity, Islam, and other religious movements in other times and places.

If religion is faith concerning man's fate, how can this faith find expression today? This is a historical question: for all that will follow about shedding received notions and holding tradition in abeyance, this tradition, this received notion of the relevance of history, of man's historicity, cannot be done without in assessing surrender and hence its relevance for religion. There are some expectations, in particular two, that the title of this paper may raise but that are false; they should be dissipated at once. One, there will be no discussion of the social aspects of religion. Nor will there be any comparison between the analysis of surrender and innumerable extant comments on related phenomena, such as religious or mystical experiences. In this late historical phase, when there even is a sense in which we might be past history, or might soon be past history, religion may well appear as the mood embraced in an effort to come to terms with two unanswerable questions-it is the phase in our history in which one knows that these questions are unanswerable.

The article highlights that the Scientific Study of Religion has opened up to new areas of research, to new groups of researchers and new frames. The articles published in the society's journal, "Journal for the Scientific Study of Religion" have moved away from papers on the Protestant Mainline. Looking at twenty-eight issues, beginning with volume 5 and ending with volume 35, the journal published ninety-six articles that could be categorized as focusing on a particular religious group. Of those, sixteen articles were about the Mainline Protestant denominations in the United States. Only one of those was published after 1981. The study of religion was somewhat ghettoized in the discipline. A renewed interest in religion among sociologists was facilitated by the advent of new cultural approaches in sociology. Sociologist Clifford Geertz's work, for example, not only proposed a frame for seeing religion as a cultural system, but perhaps more importantly, Geertz revealed how the analysis of popular expressive forms could be as significant and revealing as the study of high culture or official dogmas. New studies appeared examining faith healing and devotional practices, conversion and individual's search for meaning in a changing society.

The article focuses on the leadership roles filled by women in the academic field of the sociology of religion. It also discusses women's involvement in organizations including the Society for the Scientific Study of Religion (SSSR), the Association for the Sociology of Religion (ASR), the Religious Research Association (RRA) and the American Sociological Association (ASA). By contrast to ASA, the male dominance of ASR was tempered by the election of at least one or two women presidents in each decade of its existence. Of the four professional organizations included in this analysis, ASR was the first to elect a woman. In fact, it was only five years after its founding in 1938 that the members of ASR elected Eva J. Ross as president. Since then, nine additional women have served as president. Over the entire fifty years of SSSR, there have been twenty-six leaders, each of whom served two-year terms. It was after three decades of male leadership that SSSR members in 1982 elected as their first woman president the theorist whose work informs this paper, Marie Augusta Neal. Since then, four more women have been elected as presidents of SSSR. Over the past forty-one years since its foundation in 1959, the RRA membership has elected twenty-one presidents, of whom only two were women and both served as president in the post-1970 period.

This paper contends that the social scientific study of religion him long labored under a chafing constraint and a misleading premise. It suggests that our primary focus should he on the sacred, and that religion is just one among many possible sources of the sacred .Defining religion "substantively" but the sacred functionally helps to revolve a long-standing tension in the field Broadened conceptions of the sacred and of "sacralization" help to defuse the conflict among the two very different versions of secularization theory the "all-or-nothing" versus the "middle range "Meanwhile, a conceptual typo logy of the sacred pivots around tile intersections of two distinctions (compensatory vs confirmatory and marginal vs institutional,) Tins generates four distinct scenarios the sacred as integrative, the sacred as quest, the sacred as collectivity and the sacred as counter-culture The paper concludes wit/i three admonitions for research in the area [ABSTRACT FROM AUTHOR]

The Seventh-day Adventist Church in the United States has been following a well-defined trajectory from sect toward denomination for the past century: it has reduced tensions with its surrounding environment by removing antagonisms between itself and the state and other religious organizations and as its members have become less peculiar in their lifestyles and beliefs and more integrated into society. However, over the past 30 years it has received an influx of immigrants from counties of the developing world who, generally, are more sectarian in their beliefs and behavior and more confrontative of other religious groups than is the typical American Adventist today. This process is especially advanced in some metropolitan areas such as New York, where Adventism has been transformed from a church of Caucasians and African Americans to a body where nine out of 10 members are now "new immigrants? This paper poses the question of whether the influx of immigrants will reverse the trajectory of Adventism in North America, making it generally more sectarian. After considering data gathered primarily in metropolitan New York, it concludes that the flow of immigrants has resulted in a temporary slowing of the movement from sect toward denomination at the local level where the immigrants are concentrated, but that the process of immigrant assimilation ensures that the dominant trajectory will continue. [ABSTRACT FROM AUTHOR]

This article extends the theory of sect development by showing, through comparative analysis, that the development trajectories of foreign mission churches controlled from a national home base are influenced by the trajectories followed by their home religious bodies. It also suggests that the trajectories of mission churches not controlled by home religious bodies are far more responsive to differing local circumstances. In applying church-sect theory, which has typically focused on schismatic groups within a single society, to national branches of international religious bodies imported as a result of missionary activity or migration, the paper demonstrates that the dynamics can be similar in key ways. In doing this, it builds on Bryan Wilson's employment of church-sect theory in his study of nonschismatic new religious movements in developing countries. The data show that the dynamics in the 204 countries where Seventh-day Adventism has been imported are akin to those in the United States, where its origin was schismatic. That is, even though we would expect that Adventism in most of these countries would he highly sectarian since the members there are mostly first-generation converts, this is not so: the churches there, like the American church, are moving from sect toward denomination. However, when Adventists are compared with Jehovah's Winesses and Pentocostals, both of which are also expanding rapidly in developing countries, it is found that the trejectories taken by all three differ considerably. The strength of ties to a global organization proves to be highly significant in accounting for the directions taken. Since the patterns that emerge in the mission churches of hierarchical, centralized groups tend to parallel those set originally in their home bases, the analysis allows the prediction of the global profiles which such groups will develop. [ABSTRACT FROM AUTHOR]

The article reports on news related to the field of sociology. Dean Hoge has accepted an appointment as Associate Professor in the Sociology Department of Catholic University. Information on recent publications in this field have been presented. Theology and Depth-Theology: a Heschel Distinction by S. Daniel Breslauer, An Interview With Karl Menninger: Pastoral Psychiatrist by David M. Moss. The annual meeting International Society for the Comparative Study of Civilizations to be held at the Center for International Studies, University of Pittsburgh. The topics of sessions planned include analytical problems in the study of civilizations, Islam in civilizational perspective and others. Interested scholars have been invited to submit papers on these and allied topics for presentation at sessions reserved for such contributions. There will be a special session on history and sociology of religion at the Society for the Scientific Study of Religion meetings in Milwaukee, Wiconsin.

According to its critics, the "old" secularization paradigm has been tried, convicted, and executed by recent scholarship in the social sciences of religion, and is being replaced by a "new" (postsecularization) paradigm which highlights the continued vitality of religion in modern societies. This paper argues that claims to have definitively refuted secularization theory are exaggerated. It mounts a defense of a neosecularization paradigm which retains the core insights of the old paradigm while incorporating criticisms leveled against the hubris and laziness of some deployments of the concept of "secularization." Following Chaves (1994), this paper argues that the core of neosecularization theory is the proposition that secularization means not the decline of religion but the declining scope of religious authority at the individual, organizational, and societal levels of analysis. Three exemplars of this perspective in the area of religion and politics are highlighted: the work of Hertzke (1988), Demerath and Williams (1992), and Casanova (1994). [ABSTRACT FROM AUTHOR]

For over two decades the growth of the so-called conservative churches has been a popular and hotly debated topic among social scientists studying religion. Despite the considerable attention, however, there is little agreement on the numerical significance of the growth, the sources of the growth , or the reasons for the growth. Throughout the debate, however, one general pattern has remained largely unabated. Most recently, North America has witnessed the rapid growth of a new set of thriving sects and independent churches. Researchers estimate the membership of larger metropolitan independent churches to be over 2 million in the United States. Many new evangelical movements have also arisen. This paper focuses on the sources of growth of three of these movements, the Vineyard Christian Fellowship, Calvary Chapel, and Hope Chapel. Although the relative size of these movements remains somewhat small, it is difficult to dispute the fact that they have had a significant impact on the religious landscape. In southern California, where each of these movements originated, it is not the least bit difficult to find an evangelical Christian who is attending a Vineyard or Calvary or Hope.

Scholars broadly agree that no persuasive general theory of religion exists. Recently, however, new efforts at producing one have appeared. These range from wishful-thinking theories to rationalist and linguistic ones, but they increasingly emphasize cognition. This paper reviews several current approaches and summarizes my own cognitive theory: that religion is a form of anthropomorphism. Earlier writers who have seen anthropomorphism as basic to religion have disagreed about its nature and causes. Most explain it as comforting or as extending what we know to what we do not. Neither explanation is sound. Instead, anthropomorphism stems from a necessary perceptual strategy: facing an uncertain world, we interpret ambiguous phenomena as what concerns us most. That usually is living things, especially humans. Thus we see the world as more humanlike than it is. Religions, this paper holds, are systems of thought and action building in large measure upon this powerful, pervasive, and involuntary tendency. [ABSTRACT FROM AUTHOR]

This paper is a study of Santeria, a religion that developed in Cuba from the sixteenth to the nineteenth centuries as a syncretism of African religions, Roman Catholicism, and French spiritism. Still an important religious influence in Cuba today, its beliefs and practices have diffused to many other countries including the United States. The argument presented in the paper is that Santeria can be understood as a "textual" rewriting and rereading of the biographies, the histories, and the social contexts of its adherents. Using the oppositional, revisionary, and subversive hermeneutical principles inherited as part of their West African cultural heritage, the creators and followers of Santeria developed their religion as a counterhegemonic challenge to the social, economic, and political order that controlled their lives. [ABSTRACT FROM AUTHOR]

Several recent studies suggest that in analyzing the effects of religion on the economic and demographic behavior of families, attention should be paid not only to the wife's affiliation but also to the husband's. The present paper synthesizes this research: it reviews the mechanisms through which differences between the spouses' affiliations influence marital stability, female employment, and fertility, as well as the empirical findings on these relationships. It also provides additional evidence on the linkage between the religious composition of unions and fertility behavior, based on data from the 1987-88 National Survey of Families and Households. [ABSTRACT FROM AUTHOR]

The Glock and Stark theoretical framework on Christian beliefs and anti-Semitism implies that orthodox religious beliefs perpetuate secular anti-Semitism via particularism and religious anti-Semitism. Several critics have argued that the major weakness of this study is its failure to examine explanatory variables other than religious beliefs. This paper addresses these issues using data from a 1990-91 national Dutch survey. Although the results tend to support the assumption that nonreligious variables are far more important to the explanation of anti-Semitism and, too, that they attenuate the impact of Christian orthodoxy, the effects of the latter are by no means spurious. The most important conclusion of this paper is therefore that there still is, in Holland at least, a religious factor at work, albeit a modest one, generating anti-Semitic beliefs. [ABSTRACT FROM AUTHOR]

Transformations within religious institutions and traditions often occur via conflict and internal social movements. Yet previous research on such phenomena has missed some important sociological insights because it has not incorporated methodological and theoretical resources from other sociological literatures dealing with social movements and organizational change and conflict. This paper presents a comprehensive critical review of extant research on intradenominational conflict and identifies and describes five shortcomings in this literature. As a corrective, we suggest that analysts focus on organizations and conflict events as units of analysis, pay more attention to ideal factors in conflict, examine relationships between internal and external variables, and compare conflicts across organizations and across time. These alternative methodological recommendations are related to three new theoretical directions in other sociological subfields: resource mobilization theory's focus on intermediate levels of social life, the "new institutionalist" emphasis on how organizational actors respond to their environments, and the recent work on the interplay of "schema? and "resources" in social structure. Such new directions address questions that were not accessible via earlier approaches. They also begin to build important bridges between the sociology of religion and other sociological subfields. [ABSTRACT FROM AUTHOR]

The article suggests that the Shakers attracted ever less well prepared entrants, and were unable to solve the second generation problem of convincing young members to persist in the sect. The life cycle of a religious movement is driven by both an internal dynamic and external factors. The experience of the United Society of Believers in Christ's Second Appearing (Shakers) presents an opportunity to apply some of the perspectives of the "new religious paradigm to the growth and decline of this indigenous American sect. The study of the Shakers is also undergoing a paradigm shift, from descriptive work emphasizing their material culture to revisionist studies based on manuscripts that often use quantitative methods. This paper uses detailed population records of one Shaker community to examine the characteristics of members, both those who were "Believers" for life, and the rarely studied apostates, and how these changed over time. A community with equal distribution of reasonably plentiful resources and a vibrant communal spiritual life might be expected to attract free riders. This paper finds three sources of problems among converts to the New Lebanon Church Family. First, over time the community drew a greater proportion of its entrants from the largest urban areas of the United States and Britain.

While membership in Catholic religious orders of women in the United States is declining, demographic data on religious orders worldwide show that growth and decline patterns vary significantly by continent. The data presented in this research note demonstrate a positive relationship between female opportunity in society and the decline of female religious orders, thereby supporting the argument that religious orders serve as avenues of social mobility for women. Since orders are growing in those nations with the smallest percentage of Catholics in the population, as well as with the smallest proportion of religious women, this paper concludes that the prognosis for the future of religious orders is not optimistic. [ABSTRACT FROM AUTHOR]

This paper argues that the belief in and reverence for superhuman beings cannot be understood as the chief distinguishing characteristic of religious phenomena. The consideration of Buddhism has always been central to the discussion of what religion is, and this paper focuses on the limitations of the human-superhuman dichotomy as it might be used to apply to Buddhist traditions. The argument makes three points: a) There are important sects of Buddhism that do not rely on reverence for superhuman beings, and the concept "superhuman" is difficult (if not impossible) to use in cross-cultural studies because of cultural variations in what it means to be human; b) the insistence that "philosophies" should be systematically distinguished from "religions" is arbitrary and culturally biased; and c) Buddhist doctrines that assert that reality is ultimately "nondual" provide the conceptual context for understanding superhuman beings in Mahayana, and this conceptuality is not consonant with superhuman definitions of religion. [ABSTRACT FROM AUTHOR]

In an earlier paper published in this journal, Chaves (1989) found that the relative stability in Protestant church attendance in the United States results from the offsetting effects of secularization and revival. The secularization occurs across birth-cohorts, as successive cohorts are less inclined to attend church than were their forebears. The revival is a within-cohort phenomenon: Within birth-cohorts, attendance has increased over time. However, Chaves did not estimate the magnitude of the offsetting effects. For 1972-1989, cohort and period variation accounts for less than 1% of the variation in Protestant church attendance. Apparently cohort membership, has little effect on church attendance, recent popular and scholarly accounts notwithstanding. Moreover, offsetting within- and across-cohort trends could reflect life cycle effects rather than counteracting period "revival" and cohort "secularization" effects. We suggest - consistent with Hout and Greeley (1987) and Greeley (1989) - that the life cycle interpretation is more plausible. [ABSTRACT FROM AUTHOR]

This paper is a response to Firebaugh and Harley (1991), as well as an attempt to enhance our understanding of age-related patterns in Protestant church attendance. Firebaugh's and Harley's arguments in favor of an "age effects only" model of Protestant church attendance are not compelling. Most importantly, age effects that are attributable to family formation sociologically imply cohort effects since there are substantial differences among cohorts in their propensity to form "traditional" nuclear families. In a new data analysis, I have empirically grounded age and cohort effects in the process of family formation. This analysis of 19 72-90 General Social Survey data establishes that family structure variation partially explains both cohort effects and age effects on Protestant church attendance. These results, in addition to their intrinsic interest, considerably increase the plausibility of the age, period, and cohort interpretation versus the "age effects only" interpretation of Protestant church attendance. [ABSTRACT FROM AUTHOR]

In this paper, concerns are addressed regarding the reliability of the Quest scale introduced by Batson (1976) and Batson and Ventis (1982). After briefly reviewing the evidence, we have concluded that, although the Batson and Ventis (1982) six-item Quest scale seems to have acceptable test-retest reliability, it has poor internal consistency. To remedy this problem, a new 12-item version of the Quest scale is herein proposed. This 12-item version has satisfactory internal consistency (Cronbach's alphas in the .75 to .82 range) and, equally important, is highly correlated with the original six-item Quest scale (correlations in the .85 to .90 range). We recommend that both the new 12-item scale and the six-item version be used in future substantive research that seeks to assess the way in which a quest dimension of religion facilitates or inhibits personal adjustment and positive social behavior. [ABSTRACT FROM AUTHOR]

In this paper, I question Stark's and Bainbridge's (1985) characterization of the Bible Belt view of southern religion as a myth. The origins of the Bible Belt are examined in this paper. Using a conceptualization of the Bible Belt thesis based on a "captive region" view of religion, I expected clergy to be over represented in the South. Data on full-time clergy were analyzed by region during the 1890-1930 period. When urban/rural background was controlled, consistent evidence in support of the Bible Belt thesis appeared. The lack of clergy over representation in the rural South may be explained by the importance of part-time clergy, which were not counted. In addition, the data offered no support for the application of the captive region view of religion to the black experience. [ABSTRACT FROM AUTHOR]

This paper reexamines a great deal of research that has dealt with psychological maladjustment and glossolalia, including more recent studies of tongue-speaking in middle- and upper-class groups. Issue is taken with the conclusion of some recent research that there is no relationship between psychological or personality factors and glossolalia. Some data commonly used to substantiate this conclusion is reexamined and found to support rather different conclusions, though many of the studies looked at art faulted on methodological pounds. Special attention is given to the much-cited but unpublished work of Lincoln Vivier. It is argued that misleading conclusions may have been drawn from this important study. Suggestions are made for further research on glossolalia that would allow more definitive conclusions to be reached. [ABSTRACT FROM AUTHOR]

Research on intrinsic and extrinsic religion has been troubled by conceptual diffuseness and questionable scale validity. Hunt and King have proposed greater specificity in conceptualization and measurement in future work. This paper attempts to specify and measure a single crucial dimension identified by Hunt and King, namely ultimate versus instrumental religious motivation. Two validation studies were done utilizing persons nominated by ministers as having either ultimate (extrinsic) or instrumental (extrinsic) religious motivation. A new 10-item intrinsic Religious Motivation Scale is proposed, and measurement problems are discussed. [ABSTRACT FROM AUTHOR]

The article presents comments on social thinker, Vatro Murvar's paper "Messianism in Russia: Religious and Revolutionary." Murvar does nor give us a formal definition of messianism, but in the course of his analysis he nonetheless provides a clear delimitation of the term. Briefly, what he means by messianism is a social movement which exhibits certain doctrinal traits namely (a) millennialism, (b) twain cosmogony with a corresponding division of humanity into the children of light and darkness, and (c) collectivism and/or monism. Murvar proposes, and proceeds to demonstrate that the two sets of Russian messianism-religious and revolutionary-have many similar, if not identical, characteristics. The religious-revolutionary dichotomy should therefore be replaced by the old religious-secular one and revolutionism or politics should be recognized as a separate dimension. A division of millenarian movements into religious and revolutionary (political) categories generates an analysis which obfuscates on the conceptual level the potential presence of political elements in religious movements. Conversely, the distinction also obfuscates the presence of religious elements in revolutionary messianisms.

This paper outlines the transition in thought from what has been called the "monastic ideal" to the current stages of "rational capitalism". It treats the way in which the transition from sacred to secular thought systems (especially since the Protestant Reformation) has led to the establishment of an unforeseen dilemma, i.e., a trend toward a moral society of amoral members. This condition has been brought about in some ways intentionally and in other ways inadvertently, by eliminating magic from the world in the form of the societal members' acceptance of and preoccupation with papal infallibility, religious ritual, sin, and salvation. The above had the consequence of rationalizing society and allowing for greater predictability and economic gain. Many of the stages in this transition, the sum total of which now constitutes the social and theological dilemma noted above, often resulted in spite of and contrary to the avowed intentions of their unwitting creators. The paper treats the question of how these "latent" functions managed to "manifest" themselves. [ABSTRACT FROM AUTHOR]

Individuals affected by a rapidly changing or disorganized society are constrained to adapt in some manner. Two modes of adaptation are indicated by tendencies toward joining authoritarian organizations and sectarian churches. The first is an attempt to regain and preserve an interaction pattern perceived as threatened; the second represents retreat from a society which is perceived to be disorderly and threatening. If alienation is on the rise, the importance of such groups in complex societies may increase. Data presented in this paper indicate that powerlessness and authoritarianism are related to tendencies toward joining both authoritarian organizations and sectarian churches. Anomia is positively related with attitude toward sectarian churches, but negatively related with attitude toward authoritarian organizations. The findings contribute to knowledge of the motivation toward joining these kinds of organizations and also support the notion that alienation is a multidimensional phenomenon. [ABSTRACT FROM AUTHOR]

Glossolalia tape-recorded from four groups - English- and Spanish-speaking showed characteristics common to all groups. It is a noncommunicative behavior of vocalization. Although the phonetic inventory and the grouping of sounds vary somewhat from group to group, these are stereotyped within the group and rigidly adhered to. An analysis of the phonology, accent pattern, and intonation shows the individual utterance to have a threshold of onset, a brief rising gradient of intensity, a peak, and a final, often precipitous decay. This paper proposes that this agreement, despite cultural diversity and difference in language, exists because glossolalia is an artifact of a dissociative state termed trance. A brief characterization of the role of thug little researched state is attempted on the basis of field experiences, and a comparison with similar manifestations in other areas. [ABSTRACT FROM AUTHOR]

This paper attempts to develop a testable theory of secularization. The first requirement of this theory is to specify the limitations of structural-functional analysis. One of these limitations is its adherence to questionable norms for the measurement of religion. In moving beyond structural-functional analysis of secularization as a process, the choice is made to define the secular in terms of Parsons's theory of action. This theory suggests the possibility of a secular, as well as a religious normative orientation. These two normative orientations contain such dimensions as scope, intensity, and a posture toward social change. The theoretical development of this paper is related to major analyses of American society and calls into question some of the assumptions underling the theory of action. [ABSTRACT FROM AUTHOR]