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The expression “spiritual, but not religious” (SBNR) has gained considerable traction among sociologists of religion and culture, media outlets, and the broader public in recent years. Though the expression itself has achieved wide appeal, few studies have explored what SBNRs believe about God, religion, or spirituality. This paper uses survey data from Wave IV of the Baylor Religion Survey (2014) and draws from the theory of “cultural omnivorousness” to show that SBNRs have significant sociotheological differences when compared to those who are both religious and spiritual (RAS). The expression “spiritual, but not religious” is more than a manifestation of religious deinstitutionalization or “believing without belonging.” Rather, being “spiritual, but not religious” involves sociotheological boundary work that distinguishes SBNRs from traditional monotheists. When compared to RAS respondents, SBNRs are more likely to view God as a higher power or cosmic force instead of a personal being and are more likely to adopt an individualistic ethic as opposed to finding moral authority in God or Scripture. By examining the historical context and sociotheological characteristics of SBNRs, this paper locates a boundary between SBNRs and RAS monotheists and offers theoretical reasons why SBNRs engage in sociotheological boundary work. [ABSTRACT FROM AUTHOR]

• A theological notion of affect operates as a cultural boundary tool. • Pastoral authority is rooted in the pastors' capabilities as aesthetic workers. • The atmosphere in the Night Church is designed as a boundary quasi-object. This paper examines how a Copenhagen Night Church worked to affirm and bridge cultural boundaries by relating worship services to an incomprehensible corpo-affective experience and construing the atmosphere as a type of boundary object; an object that provides an interpretational flexibility while conserving an underlying common identity. It starts by exploring a public trial concerning the use of music in the Night Church. The trial forced the clergy to engage in boundary work in order to establish the Night Church events as worship services and not concerts. Most importantly, this included relating worship services and religion to an incomprehensible corpo-affective experience unmediated by meaning-making. This helped protect and transform pastoral authority as pastors emerged as theologically minded aesthetic workers just as it created a sense of coherence with an imagined religious past. However, if it helped establish a cultural border, it also afforded a crossing of cultural boundaries outside the context of the trial. Drawing on data generated from fieldwork in the Night Church, we explore how it helped position the Night Church atmosphere as a boundary quasi-object intended to connect a younger, more secular generation to religion. [ABSTRACT FROM AUTHOR]