The concept of agency is useful for feminist research on women in gender‐traditional religions. By focusing on religious women’s agency, scholars understand these women as actors, rather than simply acted upon by male‐dominated social institutions. This article reviews the advantages and limitations of feminist scholarship on the agency of women who participate in gender‐traditional religions by bringing into dialog four approaches to understanding agency. The resistance agency approach focuses on women who attempt to challenge or change some aspect of their religion. The empowerment agency approach focuses on how women reinterpret religious doctrine or practices in ways that make them feel empowered in their everyday life. The instrumental approach focuses on the non‐religious positive outcomes of religious practice, and a compliant approach focuses on the multiple and diverse ways in which women conform to gender‐traditional religious teaching. This article concludes by discussing the future direction of scholarship.

In the wake of marriage equality for same-sex couples, many states have introduced and passed laws that provide religious exemptions for certain services and benefits for LGBTQ (lesbian, gay, bisexual, transgender, and queer) persons. The authors use data from a general population survey of Nebraskans as a mixed-methods case study to examine public opinion of religious freedom laws. Drawing on data from both closed-ended ( n = 1,117) and open-ended ( n = 838) questions, the authors show that opposition to religious freedom laws is quite high, as 64 percent of respondents report that they oppose laws that would allow business owners to deny services to gay men and lesbians. The authors outline how both sides rely on frameworks that are foundational to the American experience: the protection of rights and the capitalist economy. The authors argue that these appeals to broad American values underscore why these bills will continue to be introduced and seen as controversial despite low levels of support.

The literature on hybrid masculinity suggests that some men manage subordinate or contradictory forms of masculinity while still maintaining and benefiting from gender inequality. Drawing from 35 in-depth qualitative interviews with religious participants in pornography addiction recovery programs, we expand this literature by illustrating how hybrid masculinity operates through shared cultural knowledge about sex, gender, and sexuality. We find that participants use distinct cultural schemas related to religion and science to explain how men are created by God to be biologically “hard-wired” for pornography addiction. We use the phrase redemptive masculinity to describe a type of hybrid masculinity that upholds the cultural association between hegemonic masculinity and pornography consumption, but allows religious men to describe their avoidance of pornography as a masculine feat. Redemptive masculinity depends upon particular beliefs about gender that give advantage to the religious men who work to overcome pornography addiction. We show how their stories reinforce essentialist differences between male and female bodies that protect the interests and sexual expressions of religious men. In turn, we show how hybrid masculinities may involve gender-flexible practices for men but also how these may ultimately reinforce strict and inflexible beliefs about so-called “opposite” sexes.

This article examines how some evangelical Christian men create alternative meanings associated with gender-deviant sex in order to justify it within an evangelical framework. The author shows how Christian sexuality website users construct gender omniscience-a spouse and God's all-knowing certainty about one's ''true'' gender identity-to reconcile men's interests in non-normative sex with their status as Christian patriarchs. By constructing gender as relational and spiritual, they simultaneously normalize their behaviors while condemning others who participate in similar acts but fail to meet the requirements of gender omniscience. Challenging common assumptions about evangelical sexuality, this article offers insights into the intersection of heterosexuality, masculinities, and religion.

A robust body of literature has used feminist analysis to study white evangelical women in the United States, but few of these studies have addressed the reproduction of racial inequality. Beginning with the assumption that women-led evangelical ministries are racialized organizations, the authors examine the relationship between racial and gender ideologies and the messages of white evangelical women leaders at the IF:Gathering, a popular annual Christian women’s conference in the United States. On the surface, the women who lead IF embody a contradiction: they support the conservative gender ideology of evangelicalism while challenging this religious tradition by encouraging all Christian women, regardless of race, to act as leaders within their communities. However, the authors’ in-depth content analysis of live-streamed and video-recorded conference sessions reveals that the mostly white speakers at IF use race to credential their leadership. Speakers draw from a mixture of racial and gender ideologies to stress the importance of telling diverse “girlfriends” about Jesus and rescuing women of color “in the trenches” (those who are from the global South or living in U.S. cities) from poverty or sexual exploitation. The findings reveal how potentially progressive and empowering messages at a women-led evangelical organization limit the definition and scope of women’s leadership and reinforce the white patriarchal status quo.

This paper examines gender in two forms of mediated contemporary Protestant evangelicalism in the United States: a male-dominated punk network, called Misfits United, and a women's group studying Beth Moore's Bible study, It's Tough Being a Woman (ITBAW). While the appearance and performance styles of these two groups are drastically different, both support gender hierarchies in similar ways. Misfits United and Moore's ITBAW present the gender of their Christian God as flexible, even transformative, and in effect open up discursive space to conceptualize gender on non-traditional grounds. Paradoxically, however, both reinforce traditional gender roles by emphasizing what distinguishes God from His creation: the gendered constraints of human biology.

The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter-Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices-acceptance of sexual rejection and sexual indifference-that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion.

This article complicates a popular notion that conservative religions are incompatible with sexual expression and pleasure. Case studies from Orthodox Judaism and evangelical Protestant Christianity demonstrate a breadth of sexual expressions and negotiations of desire and sin that defy the association of conservative religions with sexual repression.