Religious beliefs of 448 clergy wives sampled from the national registers of six Protestant denominations have been compared and analyzed. Although these women serve along with their husbands in a variety of religious capacities within the organized church, they are quite willing to express religious beliefs that differ dramatically from the orthodox doctrines of their denominations. While questions regarding sin, salvation, Biblical miracles and definitions of God elicit varied responses, there is near consensus in belief that Jesus is the living Son of God. Using these beliefs to construct an index of religious orientation, the authors found wide variation by denomination in those offering consistently traditional or liberal responses, Education was significantly related to belief patterns and it neutralized expected age differentials. Correlations between the belief patterns and a variety of attitudinal variables have significant implications for the involvement of clergy wives in church-related activities. The religious beliefs of the Americanpublic are regularly polled and published, and the beliefs of both clergy and laity have been subjected to a good deal of sociological scrutiny (Glock and Stark, 1964, 1966; Stark and Glock, 1968; Hadden, 1969; Stark et al, 1970;: Thompson, 1974; Hynson, 1976). No such interest in the religious beliefs and attitudes of clergy wives has so far been apparent, even in Douglas's large-scale' study, Ministers' Wives (1965). We contend, however, that as most clergy. wives are highly involved in their husbands' ministries and as their contribu-,. tions form an important (if formally, unacknowledged) part of the Protestant' enterprise, their religious orientations warrant sociological examination. As we have argued elsewhere (Taylor and Hartley, 1975), the Protestant ministry represents an extreme case of the twoperson career, the situation where both marriage partners work at the husband's, occupation. A minister's wife, although she receives no theological training, is commonly engaged in leading prayers, teaching Sunday School, and comforting the bereaved or stricken. Her ability as well as her desire to participate in such religious activities is generally taken-for-granted by both parishioners and denominational officials. It is in the light of these activities and expectations that we propose to (1) look at the religious beliefs of clergy wives by denomination, 2) construct an index of religious orientation or religiosity, and (3) examine some of the correlates of religious orientation. We had hypothesized that the younger, the more highly educated, and more individualistic clergy wives would be less traditional in their beliefs, that their beliefs would not necessarily follow the doctrine of their denomination, but that those with more traditional beliefs would be most likely to identify with their husband's work and church involvement.