No abstract

Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional "paranormal" supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are "small steps" toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear.

In the ritual theories of Durkheim and Collins, collective effervescence is the engine that drives social solidarity. I use data from religious organizations to perform a rare test of this hypothesis. In addition, four other hypotheses from Collins's interaction ritual theory are tested regarding ritual dynamics that are expected to promote effervescence and solidarity. Congregational data from the 2001 United States Congregational Life Survey reveal the following: (1) organizational attendance rates strongly correlate with the dependent variables; (2) longer rituals tend to be more emotionally rewarding, although there appear to be diminishing returns for symbolic solidarity; (3) crowded rituals are more rewarding, although socioeconomic status is a crucial intervening variable; (4) barriers to outsiders in the form of behavioral proscriptions correlate with symbolic solidarity; and (5) most important, there is a consistent and robust relationship between effervescence and solidarity. Interaction ritual theory provides a valuable framework for understanding how some religious organizations become more effective than others at providing emotional and symbolic rewards for their members.

Belief in angels and their intervention in the material world is prevalent in the United States. Theoretically, the concept of folk religion offers an instructive lens into the popularity of these beliefs, which exist inside, outside, and across official religious doctrines, and are therefore able to transcend the boundaries of specific religious traditions by appealing to a diverse array of believers. Empirical analyses from a recent national survey support the application of the concept of folk religion, demonstrating that these beliefs are present in substantial proportions across disparate subgroups. Belief in angelic intervention is prevalent among conservative and “mainline” Protestants, Catholics, those with high levels of conventional religious practice, biblical literalists, and even those who strongly believe in “paranormal” phenomena such as Bigfoot and ESP. Belief in angels and claims of angelic protection provide compelling and flexible narratives, ready cognitive attributions, and emotional comfort. Consequently, these views have strong memetic appeal and are transposable into multifarious subcultures.

In this study, we analyze the relationship between county-level religious adherence rates and county-level cohabitation rates in the year 2000. Based on the concept of moral communities, we test hypotheses that higher rates of affiliation with certain religious traditions and lower levels of religious heterogeneity will correlate with lower rates of cohabitation. The analysis consists of data from two sources: the 2000 U.S. Census and the 2000 Religious Congregations and Membership Study. In well-controlled models, spatial regression analysis indicates significant negative relationships between evangelical adherence rates and percent cohabiting. Our results also show that, although rates of adherence and heterogeneity also matter outside the South, the effects are consistently stronger in the South and among Christian denominations. This study advances research on cohabitation by conducting a county-level examination of the impact of religion and moral communities on the increasingly high levels of cohabitation that we are seeing in the United States.