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Religious affiliation is generally associated with better mental health. The nonreligious, however, currently constitute one of the fastest-growing religious categories in the United States. Since most of the nonreligious were raised in religious homes, their growth raises important questions about the mental health of those who consider dropping out of religion. In this article, I use longitudinal data from the Portraits of American Life Study to examine the impact of religious affiliation on mental health. Specifically, I compare individuals who dropped out of religion (leavers) with individuals who considered dropping out (stayers) and individuals who are more consistent in their religious (stable affiliates) and nonreligious (stable Nones) affiliations. I find that stayers experience more depressive symptoms than any other group and that they experience a greater increase in depressive symptoms over time. My findings are consistent with identity theories in sociology, and they provide evidence that a strong religious or secular identity is an important contributor to mental health.

This paper examines the effect of religious majority size on religious minority well-being. Religious minorities face a number of challenges ranging from deliberate discrimination to inadequate worship space and accommodations. Yet for many of the members of religious minority groups, religion remains an important part of community organizing and individual well-being. Given this paradox, it is important to consider the ways that minority status is experienced in different contexts and by different groups. Using data on non-Catholics in majority Catholic nations, this paper demonstrates that the personal benefits of participation in a minority religion are dependent on the size of the Catholic majority. Although religious minorities generally experience health and wellness gains via their engagement with religious communities, the non-Catholic residents of some Catholic nations score higher on self-reports of mental and physical health when they are not actively engaged with their religious tradition. Explanations for this conditional relationship are considered in the discussion of the results.

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Religion is an important part of life for many women and men. Research on religion and work–family issues, however, remains limited. To better understand how religion influences work–family experiences, we use data from the General Social Survey to examine subjective experiences of work–family conflict across three religious groups and the nonreligious. Specifically, we examine how conservative Protestants, Catholics/Orthodox Christians, mainline Protestants, and the nonreligious differ in their perceptions of work-to-family and family-to-work conflict. We find that conservative Protestant women, but not men, report less work-to-family conflict and less family-to-work conflict than their peers in other religious groups even after controlling for religious service attendance, specific job features, and sociodemographic characteristics. Catholic/Orthodox men report less family-to-work conflict than conservative Protestant men. We suggest that researchers examine religion more closely to determine if the experiences of conservative Protestant women and Catholic/Orthodox men hold useful lessons for others.