Denominational Comparison of Rural Youth Ministry Programs

Goreham, Gary A.

doi:10.2307/3511990

Cited by 15 publications

(11 citation statements)

References 8 publications

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“…One important area of study is the impact of youth ministry on the development of adolescent religious outcomes in Christian traditions in North America. Nearly 90% of Christian congregations in the United States provide church-sponsored youth activities (Dudley and Roozen 2001) and roughly one-third of all American youth participate in such activities (Gallup 1999;Goreham 2004). Canadian data likewise suggest that a third of Canadian youth participate in some kind of religious group at least once a month (Bibby and Penner 2010, 48).…”

Section: Introductionmentioning

confidence: 94%

Participant Experiences at a Charismatic Catholic Youth Rally: What Happens When Participant Socialization and Organizer Intentions Do Not Match?

Flatt

2016

Religious Education

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Adolescent religion is increasingly well researched but the youth rallies staged by many Christian groups remain understudied. This article adds to our understanding of these rallies through a case study of a large Catholic youth rally in Toronto. We identify the reported religious experiences of rally participants and compare them with the goals of the rally's organizers. We find a partial mismatch between the organizers' intentions and the participants' reported experiences, which we attribute to a mismatch between the borrowed evangelical approaches used by the rally organizers and the participants' Catholic religious socialization. We conclude with possible implications for practitioners.

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Section: Introductionmentioning

confidence: 94%

Participant Experiences at a Charismatic Catholic Youth Rally: What Happens When Participant Socialization and Organizer Intentions Do Not Match?

Flatt

2016

Religious Education

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“…For example, over two-thirds believe in life after death, about 90 percent claim to believe in God, approximately 70 percent claim that they retain membership in a church, and about one-third claim to go to church at least once a week (see Greeley and Hout 1999;Hout and Greeley 1987). Unlike most other noneconomic institutions, churches of most denominations have both a significant set of ritualized practices that occur frequently, and a parallel set of nonritualized social events that elevate personal and group integration (e.g., youth ministry programs, see Goreham 2004). Churches are also found in literally every community in the United States, large and small, unlike other noneconomic institutions.…”

Section: The Religious Institutional Base and Crimementioning

confidence: 99%

The Religious Institutional Base and Violent Crime in Rural Areas

Lee¹

2006

Scientific Study of Religion

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Research on the relationship between religion and crime has typically focused on individual religiosity and delinquency, or moral communities and crime at the macro level. This study extends prior research by delineating the sociological implications of a strong religious institutional base, and investigating the ties between the religious institutional base and violent crime across rural communities. Multivariate regression analysis of Uniform Crime Report data on violent crime, Census of Churches and Church membership data, and U.S. Census data circa 2000 reveal that rural violent crime rates on average are consistently lower where there are more churches per capita. This relationship holds net of the overall adherence rates, the presence of civically engaged religious adherents, and the presence of conservative Protestant adherents. Moreover, regional variations are evident, with the South and the Midwest-two highly religious regions of the country-sustaining most of the observed institutional effects.

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“…However, even these studies do not directly address potential cultural differences in religious youth socialization driven by inequality. Instead, most of the literature focuses only on denominational affiliation as the key variable (e.g., Dean & Yost, 1991;Goreham, 2004;Hoge et al, 1982).…”

Section: Socioeconomic Reproduction Of Religious Settings?mentioning

confidence: 99%

“Just Reproduce After What I Taught You”

Snell

2010

Youth & Society

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Researchers consistently find that educational and familial settings unintentionally reproduce socioeconomic status (SES) via distinct socialization patterns in their community contexts. Yet there are surprisingly few studies examining this pattern as related to religious settings. This study extends the social reproduction literature by examining intended socialization of religiousbased youth programs across SES of the areas in which religious congregations are located. Data analyzed are from the Northern Indiana Congregation Study, a high-response-rate phone survey with all religious congregations located within three contiguous cities, combined with U.S. Census data for the postal code of the congregation location, and in-person interviews with stratifiedquota-sampled religious youth leaders. This analysis provides evidence for a spatially stratified pattern to religious youth socialization. Findings reveal how deeply socioeconomic reproduction permeates social life, including even the youth socialization practices of religious congregations, and indicates that low-income youth may be particularly disadvantaged in their available religious socialization.

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Denominational Comparison of Rural Youth Ministry Programs

Cited by 15 publications

References 8 publications

Participant Experiences at a Charismatic Catholic Youth Rally: What Happens When Participant Socialization and Organizer Intentions Do Not Match?

Participant Experiences at a Charismatic Catholic Youth Rally: What Happens When Participant Socialization and Organizer Intentions Do Not Match?

The Religious Institutional Base and Violent Crime in Rural Areas

“Just Reproduce After What I Taught You”

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