In light of increased scholarly and public discussion about the proper position of religion in higher education, we take stock of existing social scientific studies to illuminate what we know-and what we don't know-about religion and higher education. We argue that research shows that college students are more religiously engaged than has traditionally been thought, but that this interest appears to be more broad than deep; that the college experience does not lead to apostasy in most students, though its effect on students' religious engagements is still unclear; and that religion has a beneficial effect on some student outcomes, but not on others. We conclude by proposing three new directions for research that offer the potential to expand our understanding of the interaction of religion and higher education.

Going to college has long been assumed to liberalize students’ religious beliefs. Using longitudinal data from the National Survey of Youth and Religion, we compare change in the content of religious beliefs of those who do and do not attend college. We find that, in general, college students are no more likely to develop liberal religious beliefs than nonstudents. In some cases, collegians actually appear more likely to retain their initial beliefs. Change in religious beliefs appears instead to be more strongly associated with network effects. These findings indicate that college’s effect on students’ religious beliefs is both weak and fragmented, and suggest that the multiplicity of social worlds on college campuses may help to sustain religious beliefs as well as religious practice and commitment.

The authors studied 175 mentally ill, substance-using adult jail detainees assessed at baseline, 3, and 12 months through a quasi-experimental comparison design. The study examines the effect of diversion, treatment, and individual characteristics on criminal justice, mental health, substance use, and life satisfaction outcomes. The intervention group included nonmandated and mandated diversion tracks. The comparison participants met diversion acceptance criteria but underwent standard criminal justice processes. Main findings included that mandated diversion clients were less likely to spend as much time in prison and more likely to spend time in the community, have been linked to residential and outpatient treatment, have received more treatment, and decrease drug use. However, those who did not perceive themselves coerced and had insight into their mental illness received more treatment regardless of diversion condition. Although mandated diversion was found effective for some outcomes, individual characteristics, treatment, and diversion in general significantly contributed.

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Scholars have taken a growing interest in what we call "culturalized religion"-that is, forms of religious identification, discourse, and expression that are primarily cultural in character, insofar as they are divorced from belief in religious dogma or participation in religious ritual. This article aims to clarify our current thinking about these phenomena so as to facilitate future theoretical and empirical work. Drawing on recent work in the sociology of culture, we distinguish between culturalized religion as a form of constituted culture, a form of pragmatic culture, and a form of identity; and theorize three principal types of relations connecting each of these modalities: reinforcing relationships, resource relationships, and destabilizing relationships. In so doing, we develop an inclusive and dynamic approach to studying culturalized religion that clears the ground for further research into its diverse modalities and manifestations, as well as their points of intersection and interaction.