Church Attendees Research Articles

Using Large‐Scale Location Data to Examine Racial Diversity and Segregation in Church Attendees’ Home Neighborhoods

AbstractThe racial diversity of churches has been a longstanding topic of interest in the social science of religion. Studies have historically found low levels of racial diversity within churches—but some evidence suggests that diversification is increasing. However, past research has not addressed racial segregation in another significant setting: church attendees’ home neighborhoods. Our article illustrates how large‐scale location data collected from smartphones can estimate the average racial demographics of where church attendees live. Our findings show that church attendees in Omaha, Nebraska—especially those attending Evangelical Protestant, Roman Catholic, and Mainline Protestant churches—live in more homogenously white census blocks than the average census block in the city.

Waco COVID Survey: A Community-Based SARS-CoV-2 Serological Surveillance Study in Central Texas.

In early-2020, the epidemiology of the SARS-CoV-2 virus was still in discovery and initial reports about the role of asymptomatic individuals were developing. The Waco COVID Survey was implemented in mid-2020 with targeted serological surveillance to assess relationships among risk factors and asymptomatic transmission in McLennan County, Texas, USA. Because large-scale random sampling of the population was not feasible, a targeted and repeated sampling of specific clustered groups of asymptomatic individuals was employed. This included four waves (initial intake [n = 495], two follow-ups separated by a month [n = 348; n = 287], and a final follow-up one year later [n = 313]) of sampling participants in different risk categories: (a) healthcare workers (e.g., physicians, nurses, etc.) and first responders, (b) essential service employees (e.g., convenience and grocery stores, restaurants focused on delivery and carry-out), (c) employees whose businesses began reopening on May 1 (e.g., dine-in restaurants, churches, etc.) including church attendees, and (d) individuals that practiced intensive isolation. The survey collected information on demographics, compliance with public health recommendations, satisfaction with government responses, health history, attitudes regarding the SARS-CoV-2 virus and COVID-19 disease, health behaviors, personality, stress, and general affect. Results illustrate pandemic fatigue over time, the influence of political leniency on opinions and behaviors, the importance of face coverings in preventing infection, and the positive impact of vaccination in the community. This project remains one of the largest longitudinal SARS-CoV-2 antibody seroprevalence surveys in the US, and details for successful implementation and community involvement are discussed.

Putin’s Descent: Iconography of the Last Judgment and Politics in Contemporary Ukraine

This article explores the role of social and political agendas in the shaping of the development of contemporary Last Judgment iconography in Ukraine. Specifically, it focuses on a controversial recently painted icon of the Last Judgment in the town of Chervonohrad (Lviv region), on which universal Christian themes and motifs are interwoven with representations of historical and contemporary events and national sensibilities. Many episodes on the mural arose as a response to military aggression by the Russian Federation. The most controversial of these depicts scenes of Hell, where the main figure resembles Russian President Vladimir Putin burning in fire along with other anonymous sinners and totalitarian symbols. Although the mural may be observed as non-canonical or even absurd, it is enthusiastically accepted by church attendees and members of the laity. This paper highlights both religious and secular reactions to the mural. It examines the social and political dimensions of this religious piece, its iconographic elaboration, and its function as a piece of propaganda.

Hospitality Towards People with Mental Illness in the Church: a Cross-cultural Qualitative Study.

Mental illness is a prevalent concern that affects Christian churches in North America in significant ways. Previous studies on the relationship between mental illness and the church have found that beliefs and practices within the church can contribute to stigma towards people with mental illness. Yet, the typical experience of people with mental illness who attend church has been found to be positive, suggesting that there are considerable resources within the church for supporting those who experience mental health problems. One such resource is the concept of hospitality, which promotes a sense of belonging for those with mental illness in the church. This qualitative study advances the construct of hospitality as a helpful paradigm for addressing mental health needs within the church, capturing perspectives and practices that are currently in place or seen as necessary by church attendees. The study methodology also emphasized the need to incorporate cultural considerations that are appropriate for the racial and ethnic make-up of particular churches. Semistructured focus group interviews were conducted with participants from eight churches that were either predominantly African American, Asian American, Latinx, or multi-ethnic. Findings resulting from content analysis of transcripts indicated that hospitality was a broadly helpful construct for addressing mental health concerns in the church, though some cultural differences existed in the understanding and application of hospitality. Both the interface of the findings with the existing scholarly literature and the relevance of findings for church leaders are discussed.

Thermal Comfort in Places of Worship within a Mediterranean Climate

This paper investigates the relationship between the actual thermal comfort levels measured according to EN 16798-1 standard and the expected thermal comfort of attendees in five parish churches throughout 2018. This is carried out through statistical analysis of qualitative research based on questionnaire responses from church goers and quantitative research based on indoor measured data. This investigation includes the gathering of scientific data relating to temperature and relative humidity together with statistical data through thermal sensation surveys (TSSs). Thus, this study provides first-hand information about occupants’ diversities of thermal sensations and dynamic behaviour adaptations to the intricate environment within churches. Results determine that a significant correlation exists between the actual thermal comfort levels measured according to EN 16798-1 standard and the expected thermal comfort perceived by the church attendees in most of the parish churches under review. Analysis of the sources of discomfort and suggestions made by the occupants revealed that passive design measures contribute towards improved indoor thermal conditions, reduced energy demand and lower carbon emissions. This information provides assurance for optimised decision-making methods, used to generate accurate solutions for policy-makers, architects and engineers, with an understanding of practical applications of passive measures for places of worship. Moreover, the paper provides insight on indoor comfort levels in places of worship within a Mediterranean context, which is insufficiently addressed by scholars at a global level.

Epidemiologic Evidence for Airborne Transmission of SARS-CoV-2 during Church Singing, Australia, 2020.

An outbreak of severe acute respiratory syndrome coronavirus 2 infection occurred among church attendees after an infectious chorister sang at multiple services. We detected 12 secondary case-patients. Video recordings of the services showed that case-patients were seated in the same section, up to 15 m from the primary case-patient, without close physical contact, suggesting airborne transmission.

French People’s Positions Regarding Same-Sex Couples’ and Singles’ Rights to Assisted Reproductive Technology and Adoption

The study examined French people’s positions regarding the right to parenthood of same-sex couples and singles. A convenience sample of 256 participants aged 18–82 were presented with 24 realistic stories that were composed according to a two-factor within-subject design: (a) relational contexts (married or non-married heterosexual couples, married or non-married homosexual couples, and single heterosexual or homosexual persons, who want to have children through assisted reproductive technology or adoption) and (b) ways to have a child (through sperm donation by an anonymous donor, through sperm donation and surrogacy, through egg donation by an anonymous donor and surrogacy, or through adoption). Through cluster analysis, six qualitatively different positions were found. They were called Never acceptable (8% of the sample), Acceptable only in cases of heterosexual couples (10%), Acceptable for all types of couples except in cases of surrogacy by choice (7%), Always acceptable for all types of couples (10%), Always acceptable except in cases of surrogacy (14%), and Always acceptable (52%). The majority Always acceptable position was more often expressed by single participants, participants without children, and atheists than by married participants, those with children, or regular church attendees.

Religiosity and Attitudes Toward Treatment for Mental Health in the Black Church

To investigate the relationship between dimensions of religiosity and attitudes toward the professional treatment of mental health among African American church attendees. In 2018, surveys were administered to African American attendees of four churches in northeastern Pennsylvania and central New Jersey (n = 435). The independent variables assessed were three dimensions of religiosity: subjective (perceptions and attitudes), organizational (public displays), and non-organizational (private practices). The Multidimensional Measure of Religious Involvement for African Americans scale assessed each dimension of religiosity. The dependent variable was measured through the 20-item scale, Attitudes Toward Mental Health Treatment Scale. We conducted multivariate linear regression with robust standard errors to adjust for clustering effects by church. Covariates adjusted for in the analysis were age, sex, denomination, education, marital status, depressive symptoms, location, and support. Most participants were aged 50 and older (79.3%). They resided in urban (9.89%), rural (2.3%), or suburban (87.8%) settings. Participants who reported high subjective religiosity endorsed less positive attitudes toward professional mental health treatment in comparison with participants reporting low subjective religiosity (β = − 1.36, 95% confidence interval [− 2.35, − 0.39], p < 0.05). No association was found between organizational or non-organizational religiosity in relation to attitudes toward professional mental health service use. Our findings suggest that greater subjective religiosity may be related to lower engagement in and utilization of professional mental health services among African Americans in the northeastern United States.

Overcoming the COVID-19 Pandemic for Dementia Research: Engaging Rural, Older, Racially and Ethnically Diverse Church Attendees in Remote Recruitment, Intervention and Assessment.

BackgroundAccess to cognitive screening in rural underserved communities is limited and was further diminished during the COVID-19 pandemic. We examined whether a telephone-based cognitive screening intervention would be effective in increasing ADRD knowledge, detecting the need for further cognitive evaluation, and making and tracking the results of referrals.MethodUsing a dependent t-test design, older, largely African American and Afro-Caribbean participants completed a brief educational intervention, pre/post AD knowledge measure, and cognitive screening.ResultsSixty of 85 eligible individuals consented. Seventy-percent of the sample self-reported as African American, Haitian Creole, or Hispanic, and 75% were female, with an average age of 70. AD knowledge pre-post scores improved significantly (t (49) = −3.4, p < .001). Of the 11 referred after positive cognitive screening, 72% completed follow-up with their provider. Five were newly diagnosed with dementia. Three reported no change in diagnosis or treatment. Ninety-percent consented to enrolling in a registry for future research.ConclusionRemote engagement is feasible for recruiting, educating, and conducting cognitive screening with rural older adults during a pandemic.

Unraveling the Modes of Transmission of Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2) During a Nursing Home Outbreak: Looking Beyond the Church Superspreading Event.

BackgroundAn outbreak of COVID-19 in a nursing home in the Netherlands, following an on-site church service held on March 8 th, 2020, triggered an investigation to unravel sources and chain(s) of transmission.MethodsEpidemiological data were collected from registries and through a questionnaire among church attendees. Symptomatic residents and healthcare workers (HCWs) were tested for SARS-CoV-2 by RT-PCR and subjected to whole genome sequencing (WGS). Sequences from a selection of people from the same area were included as community reference.ResultsAfter the church service, 30 of 39 attendees (77%) developed symptoms; 14 were tested and were positive for COVID-19 (11 residents and 3 non-residents). In the following five weeks, 62 of 300 residents (21%) and 30 of 640 HCWs (5%) tested positive for COVID-19; 21 of 62 residents (34%) died. The outbreak was controlled through a cascade of measures. WGS of samples from residents and HCWs identified a diversity of sequence types, grouped into eight clusters. Seven resident church attendees all were infected with distinct viruses, four of which belonged to two larger clusters in the nursing home.ConclusionsAlthough initial investigation suggested the church service as source of the outbreak, detailed analysis showed a more complex picture, most consistent with widespread regional circulation of the virus in the weeks before the outbreak, and multiple introductions into the nursing home before the visitor ban. The findings underscore the importance of careful outbreak investigations to understand SARS-CoV-2 transmission to develop evidence-based mitigation measures.

French People’s Views Regarding Xenotransplantation

BackgroundFrench laypeople’s views on xenotransplantation were examined. MethodsA convenience sample of 224 adults (among them, 37 nurses) judged of the acceptability of xenotransplantation in 50 realistic scenarios composed of various combinations of 4 factors: 1. the type of graft (eg, pig cardiac valve), 2. the level of urgency (eg, critical condition with very high risk of death in the short term), 3. the patient’s or the family’s level of consent (eg, the members of the family are divided on the issue), and 4. whether the transplantation was temporary or definitive. The ratings were subjected to cluster analysis and analyses of variance. ResultsSeven qualitatively different positions were found that were termed Never acceptable (12%), Urgency (4%), Family consent (33%), Religious concerns (15%), Family consent and urgency (10%), Depends on all circumstances (4%), and Always acceptable (11%). Vegans and vegetarians expressed the Never acceptable position more often than nonvegetarians. Health professionals expressed the Family consent position more often than the public. Regular church attendees expressed the Religious concerns position more often than atheists did. ConclusionsFew participants, mostly vegetarians, were opposed to xenotransplantation on principle. About one-third expressed positive views regarding xenotransplantation, either irrespective of circumstances or at least in those cases in which the patient’s death is imminent and the family is not opposed for religious reasons. About one-half expressed positive views but deferred to the wishes of the family. The type of xenograft proposed had practically no effect on participants’ views.

French People’s Views on the Allocation of Organs for Transplantation

BackgroundFrench laypeople’s views on the allocation of organs for transplantation were examined. MethodsA total of 199 adults make judgments of priority for a liver transplant in 48 realistic scenarios composed of all combinations of 4 factors: 1. probability of success, 2. life expectancy without transplant, 3. level of responsibility for liver failure (eg, substance abuse in the past), and 4. social situation (eg, young mother with 2 young children). In all scenarios, the patients were in need of liver transplant. The ratings were subjected to cluster analysis and analyses of variance. ResultsSix qualitatively different positions were found that were termed Probability of Success and Life Expectancy (6%), Family Responsibilities (8%), Family Responsibilities and Risky Behavior (28%), Risky Behavior and Family Responsibilities (22%), Risky Behavior (11%), and Always a Priority (25%). Regular church attendees expressed more often the Risky Behavior and Family Responsibilities position and less often the Always a Priority position than atheists. Female participants expressed more often the Risky Behavior position than male participants. ConclusionsThe French laypeople in our sample think that when assessing priority for transplant, criteria additional to medical urgency or the estimated utility in terms of expected life span after transplant should be taken into account. These criteria are the patient’s lack of responsibility for the liver failure (ie, not causing it by drinking or using drugs) and the extent of the patient’s social responsibilities (with active employment and dependents to care for).

Christian Prayer and the Local Congregation: A Social Analysis of Individual Prayer Petitions

Prayer requests from members and attendees of a progressive Christian church located in a large American City was the subject of this investigation. This church serves congregants from Roman Catholic and Protestant backgrounds, and a large, but not exclusively gay, lesbian, bisexual, transgender community. ap Siôn’s study of prayer typology and subject contents from rural England influenced this investigation. This study used computer technology and document analysis to categorize 8,059 individual prayer card requests submitted between 2014-2018 from church members and attendees. Results showed the most common prayer requests were “Thanks and Thanksgiving” prayers with “Praise and Adoration” prayers among the least common. Few references to sin and forgiveness were found. The most frequently mentioned subjects of prayers were those referencing personal needs and concerns. Findings and comparison with ap Siôn and other research suggest these prayer requests demonstrate the social and theological cohesiveness of Christian prayer. Additional research is suggested comparing Christian prayer with prayers in other religions and how prayer behaviors interact with the rise of multiculturalism in society.

Effects of intimate partner violence among Seventh-Day Adventist church attendees

This analysis examines the effects of spouse abuse among a group of conservative Christians, specifically Seventh-day Adventists. The results highlight four broad types of effects associated with abusive behaviors in this sample: emotional disturbance, parental abuse or neglect, suicidal ideation, and spiritual disengagement. The analysis investigates risk factors associated with these effects and finds two primary risk factors – experiencing recent intimate partner violence and having a difficult economic situation. By identifying spiritual disengagement and its related factors, this analysis adds a significant dimension to the literature on the effects of intimate partner violence among religiously affiliated people.

Spiritual abuse in Christian faith settings: definition, policy and practice guidance

PurposeA previous publication in this journal reported the findings of a 2013 survey into people’s experiences of membership of a Christian church in the UK (author citation removed for the purposes of review). A major finding of this survey was that many people said they had been “harmed” by their experience with some labelling it as “Spiritual Abuse” (SA). Respondents in the 2013 study also stressed the importance of developing safeguarding policy and practice in this area. The purpose of this paper is to explore the findings of a more extensive survey conducted in 2017 which aims to identify people’s understanding of SA some four years after the initial work and within a context of some discussion and uncertainty around the term itself. The study also aims to assess the current status of safeguarding policy and practice in SA perpetrated against individuals in the Christian church in the UK. A secondary aim of the study is to ascertain how far understandings, policy and practice have developed since the initial survey was conducted. It is emphasised that the authors do not assert that SA is perpetrated solely in the Christian church. However, as this is their personal religious background it is the focus of this work.Design/methodology/approachA mixed methods online survey of Christians, Church attendees and members of Christian organisations was conducted in 2017. Data were analysed using descriptive statistics, inductive thematic and content analysis.FindingsA clear definition of SA is required. There is an ongoing need to develop policy and practice in the area of SA in order to respond effectively to those who have these harmful experiences.Research limitations/implicationsThis work has been conducted within the Christian faith community and thus, represents only this faith context. Accordingly, it is research with a specific group. The work would usefully be expanded to other faith contexts.Practical implicationsPeople are still being harmed by experiences in the Christian church. Safeguarding policy and practice in the area of spiritual abuse needs to be developed in the immediate future.Social implicationsThose working in statutory agencies, faith and community contexts need to develop an understanding of SA.Originality/valueThis is the largest survey conducted on the topic of SA in the Christian faith to date in the UK.

Are the Sanctified Becoming the Pornified? Religious Conservatism, Commitment, and Pornography Use, 1984–2016*

ObjectivesAmericans are generally increasing in their pornography viewership. While devout, theologically conservative Christians have been among the most ardent opponents to pornography's dissemination and use historically, there is a growing—but thus far untested—assumption that they too are following this same trend. This study examines (1) whether committed or conservative Christians are increasing in rates of porn viewership similar to other Americans and (2) when potential religious divergences in porn viewership started.MethodsWe fit a series of binary logistic regression models using data from the 1984–2016 General Social Surveys.ResultsHolding other variables constant, American evangelicals are indeed increasing in their reported porn viewership at rates identical to other Americans. Frequent church attendees and biblical literalists, however, show a divergent trend, with both remaining constant in their reported porn viewership across time. Analyses also show clear cutoff points for the divergence starting in the mid‐1990s, roughly when Internet pornography became available.ConclusionsFindings suggest that, all else being equal, Americans who merely identify with conservative Christianity are indeed increasing in their porn viewership, but among the most faithful and theologically conservative Americans, they are no more likely to report viewing pornography than they were over 30 years ago.

Faith, Activity, and Nutrition Randomized Dissemination and Implementation Study: Countywide Adoption, Reach, and Effectiveness

Faith-based organizations can contribute to improving population health, but few dissemination and implementation studies exist. This paper reports countywide adoption, reach, and effectiveness from the Faith, Activity, and Nutrition dissemination and implementation study. This was a group-randomized trial. Data were collected in 2016. Statistical analyses were conducted in 2017. Churches in a rural, medically underserved county in South Carolina were invited to enroll, and attendees of enrolled churches were invited to complete questionnaires (n=1,308 participated). Churches (n=59) were randomized to an intervention or control (delayed intervention) condition. Church committees attended training focused on creating opportunities, setting guidelines/policies, sharing messages, and engaging pastors for physical activity (PA) and healthy eating (HE). Churches also received 12 months of telephone-based technical assistance. Community health advisors provided the training and technical assistance. The Reach, Efficacy/Effectiveness, Adoption, Implementation, Maintenance (RE-AIM) framework guided measurement of adoption and reach. To assess effectiveness, church attendees completed post-test only questionnaires of perceptions of church environment, PA and fruit and vegetable (FV) self-efficacy, FV intake, and PA. Regression models controlled for church clustering and predominant race of congregation, as well as member age, gender, education, and self-reported cancer diagnosis. Church adoption was 42% (55/132). Estimated reach was 3,527, representing 42% of regular church attendees and 15% of county residents. Intervention church attendees reported greater church-level PA opportunities, PA and HE messages, and PA and HE pastor support (p<0.0001), but not FV opportunities (p=0.07). PA self-efficacy (p=0.07) and FV self-efficacy (p=0.21) were not significantly higher in attendees of intervention versus control churches. The proportion of inactive attendees was lower in intervention versus control churches (p=0.02). The proportion meeting FV (p=0.27) and PA guidelines (p=0.32) did not differ by group. This innovative dissemination and implementation study had high adoption and reach with favorable environmental impacts, positioning it for broader dissemination. This study is registered at www.clinicaltrials.gov NCT02868866.

Take me to church: What ministries are of perceived value for attendees from a nonprofit marketing perspective?

Church can mean different things to different people. Whilst the opportunity to hear preaching within a conventional church building has traditionally represented the key driver of church value, other ministries such as contemporary worship music, fellowship with others, and small group bible studies are relevant for church attendance amongst certain church attendees. In addition, these church ministries of perceived value may vary on the basis of whether a church attendee is involved in a ministry role or not and if the church is located within an urban or a regional context. To identify the perceived value of church ministries as perceived by church attendees, data from 8,000 respondents of the Australian 2011 National Church Life Survey were analysed. Although sermons and communion represented the church items of perceived value for both leaders and nonleaders regardless of their location, respondents varied considerably in what they deemed as most important for their church in the future. This study provides theoretical and practical implications for religious nonprofit organisations (e.g., churches) relating to the perceived value of church experiences and provides future research opportunities. Specifically, through appropriate market segmentation, target marketing, and positioning, these organisers can design and promote specific ministries to precise church attendee segments.

Mainline Denominational Switching in Canada: Comparing the Religious Trajectories of Growing and Declining Church Attendees

Based on the survey responses of over 1000 attendees of growing and 1000 attendees of declining Mainline Protestant churches in Canada, this research examines patterns of denominational switching and the characteristics of switchers from both groups. Based on previous Canadian research we hypothesized, among other predictions, that the majority of our Mainline Protestant congregants would never have switched denominations and, of those who had, a plurality would indicate that their previous church was part of another Mainline Protestant denomination. These hypotheses were supported when the responses of growing and declining church attendees were combined but when the responses of the growing church congregants were tabulated separately they were not supported. We show how the switching patterns of the growing Mainline Protestant church congregants are more akin to those of Canadian Conservative Protestant church congregants and we offer explanations as to why this may be the case. &#x0D; Keywords: Religious Switching; Reaffiliation; Church Growth; Mainline Protestant; Conservative Protestant; Canada

Going the extra mile: the impact of theological orientation and other congregational factors on the drive times of growing and declining church attendees

ABSTRACTThis study is part of a larger research project that collected and analysed data from 22 Mainline Protestant churches in Canada, 13 declining and 9 growing. Nearly 30 clergy and over 2000 church attendees were surveyed. Survey questions from the previous research explored the demographic and religious characteristics of these churches. In this paper, we analyse and compare the travel distance of the declining church and growing church attendees and then explore which characteristics of the attendees, clergy, and the church correlate with longer attendee drive times to worship. Through regression analysis, we conclude that theological conservatism of attendees, contemporary worship style, and greater emphasis on youth programming are predictors of longer drive times for attendees; while greater age of attendees is associated with a shorter commute to church.