Individual differences in childhood religious experiences with peers

Tratner, Adam E.; Sela, Yael; Lopes, Guilherme S.; Ehrke, Alyse D.; Weekes–Shackelford, Viviana A.; Shackelford, Todd K.

doi:10.1016/j.paid.2017.06.045

Cited by 9 publications

(7 citation statements)

References 28 publications

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“…We employed eight questions from a recently developed measure of peer religiosity (cf. Tratner et al, 2017). For these items, we asked respondents to think of the one person who they would have considered to be their best friend for most of their adolescent years (ages 13 to 18).…”

Section: Methodsmentioning

confidence: 99%

Predicting age of atheism: credibility enhancing displays and religious importance, choice, and conflict in family of upbringing

Langston

Speed

Coleman

2018

Religion, Brain & Behavior

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The cultural learning concept of Credibility Enhancing Displays (CREDs) concerns the extent to which behavioral models consistently live out their professed ideals. While researchers have suggested that past CRED exposure is an important variable for predicting who does and does not become a religious believer, it is unclear how CREDs relate to when a person rejects the religious beliefs modelled to them during their upbringing. Using a large sample of formerly believing atheists, two analyses assessed the ability of CREDs to predict the age at which an individual became an atheist. In the first analysis (n = 5,153), CREDs were positively associated with a delay in Age of Atheism, with family-level religious variables (Religious Importance, Religious Choice, and Religious Conflict) moderating this relationship. In the second analysis (n = 3,210), CREDs remained a stable predictor of Age of Atheism while controlling for demographics, parental quality, religious variables, relational variables, and institutional variables. Overall, while findings support a robust relation of CREDs to atheistic outcomes even when controlling for many other variables that influence religious transmission processes, they also highlight the importance of considering how such other variables modify the impact of CREDs on (non)religious outcomes.

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Section: Methodsmentioning

confidence: 99%

Predicting age of atheism: credibility enhancing displays and religious importance, choice, and conflict in family of upbringing

Langston

Speed

Coleman

2018

Religion, Brain & Behavior

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“…Even children from non-religious families can be exposed to such settings, as some parents who do not affiliate with a religion themselves nevertheless bring their children to religious services out of a sense that doing so may benefit their families (Ecklund & Lee, 2011). MORALIZING GOD CONCEPTS Children may also encounter representations of God in secular places; for instance, in public schools, they may observe classmates praying, notice that some peers are wearing religious clothing and jewelry, or discuss religious topics with other students (Pew Research Center, 2019;Tratner et al, 2017). Children are able to learn from others' testimony (Harris, Koenig, Corriveau, & Jaswal, 2018), particularly when such testimony builds on capacities that children already possess and does not conflict with their first-hand observations (Lane & Harris, 2014;Woolley & Ghossainy, 2013).…”

Section: The Role Of Theory Of Mind and Wishful Thinking In Children's Moralizing Concepts Of The Abrahamic Godmentioning

confidence: 99%

The Role of Theory of Mind and Wishful Thinking in Children’s Moralizing Concepts of the Abrahamic God

Wolle

McLaughlin

Heiphetz

2021

Journal of Cognition and Development

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Robles, Simran Suresh, Aaliyah Triumph, and Haley Ward for assistance with data collection and coding; James Dunlea, Megan Goldring, and Ayse Payir for their feedback; and the Brooklyn Children's Museum, Traphagen Elementary School, and Crescent Elementary School for providing testing space. This project was made possible through the support of grant #61080 from the John Templeton Foundation to LH. The opinions expressed in this publication are those of the authors and do not necessarily reflect the views of the John Templeton Foundation. This work has also been supported (in part) by a Visiting Scholar award from the Russell Sage Foundation to LH. Any opinions expressed are those of the authors alone and should not be construed as representing the opinions of the Foundation.

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“…It is based on a person’s interactions with his or her environment and is shaped by the sociocultural context in which an individual is raised (King & Boyatzis, 2015), including the wider religious–cultural context, which continues to affect people’s spirituality even if they reject this context (Pargament, 2011). In addition to the cultural context, the family (Boyatzis, 2009), mass media (Lutz, 2002), social institutions (Bowman & Small, 2010), and peers (Birkinshaw, 2015; Tratner et al, 2017) are important socialization agents playing an important role in the adoption of spirituality in adolescence.…”

Section: Spiritual Beliefs In Adolescentsmentioning

confidence: 99%

“…Adolescents endorse the beliefs and values of their peers and friends from early adolescence; this process is influenced by their need to belong to a group (Fowler, 1981). Tratner et al (2017) found that peers use shared activities (e.g., worship attendance), dialogue (discussion about beliefs), and proselytization to influence an individual’s religious beliefs. All of these strategies have been shown to be used with similar frequency between religiously affiliated and nonaffiliated individuals (Tratner et al, 2017).…”

Section: Spiritual Beliefs In Adolescentsmentioning

confidence: 99%

Everybody needs to believe in something: Spiritual beliefs of non-religious Czech adolescents.

Kráčmarová

Dutková

Tavel

2019

Psychology of Religion and Spirituality

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There is only a limited amount of research in the area of the spiritual beliefs of adolescents. The aim of our study was to explore the spiritual beliefs of adolescents from nonreligious families. We focused not only on the content of these beliefs but also on their sources and their individual importance in adolescents' lives. To explore this issue, we conducted a qualitative research study based on semistructured interviews with 17 adolescents in the 12-16 age group. Thematic analysis revealed that most of the adolescents believed in some sort of supernatural phenomenon. Adolescents perceived faith as something essential in one's life. Beliefs in supernatural beings, such as angels, spirits, or a higher power were present in most of the participants. The largest numbers of spiritual beliefs were mentioned in relation to an afterlife. The adolescents' beliefs included elements from Christian, Eastern, and New Age religious systems. Some of the adolescents believed that our life is predestined but they also thought they were able to change or influence their destiny. The results suggest that spiritual beliefs may reflect adolescents' fears, resilience, or locus of control. From a subjective point of view, adolescents named smart technologies more often than family or friends as a source of their beliefs. The study shows how adolescents from nonreligious families can have rich internal spiritual lives even in the absence of any strong cultural support for religiosity.

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Individual differences in childhood religious experiences with peers

Cited by 9 publications

References 28 publications

Predicting age of atheism: credibility enhancing displays and religious importance, choice, and conflict in family of upbringing

Predicting age of atheism: credibility enhancing displays and religious importance, choice, and conflict in family of upbringing

The Role of Theory of Mind and Wishful Thinking in Children’s Moralizing Concepts of the Abrahamic God

Everybody needs to believe in something: Spiritual beliefs of non-religious Czech adolescents.

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