Evidence Of Religion Research Articles

Religion and Institutional Quality: Long-Term Effects of the Financial Systems in Protestantism and Islam

Religion is one of the most commonly cited explanations for cross-country variation in institutional quality. In particular, Protestantism, and the cultural values that follow from its doctrine, has been identified as particularly beneficial. Nevertheless, micro-level studies provide little evidence for religion producing norms and values conducive to good institutions. We propose an alternate explanation for the observed macro-level variation: historical systems for local religious financing, contrasting the medieval parish system in Northwestern Europe, where members collectively paid for and administrated religious services as public goods, with the Ottoman Empire, where such goods were normally provided through endowments from private individuals and tax collection was comparatively privatized. We argue that a legacy of collective financing and accountability in the former region created a virtuous cycle of high state capacity and low corruption, reverberating to this day as good institutions.

Group size and secular endogamy among the religiously unaffiliated in Canada

High religious intermarriage among the religiously unaffiliated is usually interpreted as evidence of religion's minor importance for this group. Between 1981 and 2011, religious intermarriage among the unaffiliated in Canada declined from 38 percent to 21 percent, while the unaffiliated population tripled from 7 percent to 23 percent. This paper examines the role of demographic factors such as increased group size in decreased religious intermarriage among the unaffiliated. Using census and survey data, we estimate probit models of religious intermarriage for unaffiliated men and women. The models include individual and group-level characteristics. Results show that for both sexes, relative group size was the single largest contributor to decreased intermarriage. Increased group size allowed the expression of endogamous or within-group marital preferences among the unaffiliated. This secular endogamy, or preference for within-group marriage among the unaffiliated, represents an increasingly important form of religion-related marriage as the unaffiliated population grows.

Religion and Corruption

Religious heritage is one of the most commonly cited explanations for cross-country differences in corruption and institutional quality. Protestantism and the cultural values that follow from this religious doctrine have been identified as beneficial for the quality of public institutions. Nevertheless, micro-level experimental studies provide little evidence for religion as such producing the type of norms and values conducive to high quality institutions, like accountability, social trust, and cooperation. We propose an alternate explanation for the observed macro-level positive effect of Protestant legacy and institutional quality, namely the systems for the local financing of religion. By “following the money,” we contrast the medieval parish system in Northwestern Europe, where parish members collectively paid for and administrated religious services as public goods, with the Ottoman Empire, where such goods were normally provided through private endowments from above, and where also tax collection was privatized. Thus, we argue that an early legacy of collective financing and norms of accountability created a path dependent virtuous circle of state capacity and low corruption, which reverberates to this day. The historical record does not however need to determine a country’s quality of government. Our findings indicate the importance of designing institutions for self-government of public goods at the local level for improving the quality of government and reducing corruption.

An Unholy Union? The Use of Religion in the Courtroom

The Federal Rules of Evidence, an important structural framework for just administration of law, includes Rule 610: of the beliefs or opinions of a witness on matters of religion is not admissible for the purpose of showing that by reason of their nature the witness' credibility is impaired or enhanced. This is designed to protect witnesses from being judged for their religious beliefs. Unfortunately, sincerity necessarily goes to credibility, making an inherent contradiction. Rule 610, meanwhile, is limited to a very specific purpose; outside of this narrow use, evidence of religion is not actually excluded. For example, churches often teach a character for non-violence. A person raised in this tradition may, within the confines of Rule 610, presumably put on evidence of this trait. In response, might the prosecution put on some less savory aspects of faith, like an opinion about sexual minorities?Rule 610 should therefore be reworked into something that fully represents the free exercise guarantee: Evidence of an individual’s religious beliefs is generally inadmissible.As for the question of sincerity, this should be withheld from a jury and instead considered as a preliminary question for the judge to determine. With these two changes, the unfair prejudices sometimes affiliated with religion can be justly excluded from trial.

Religion and coping with health-related stress

The empirical evidence concerning the association between various aspects of religion and adjustment to health-related stressors is reviewed, including examination of whether religion acts as a stress buffer or deterrent. Considerable literature suggests that some aspects of religion are consistently associated with adjustment to illness, and evidence for religion as a stress buffer and as a stress deterrent were found. Potential pathways by which religion may influence adjustment to illness were also delineated, including: (1) providing an interpretive framework or cognitive schema; (2) enhancing coping resources; and (3) facilitating access to social support and promoting social integration. Design, methodological and measurement limitations in the extant literature were noted. Further research is needed to elucidate how religion functions as a natural resource during health-related crises.

Anchoring Religion in the World: A Southern African History of Comparative Religion

This essay focuses upon a single object, a shipwrecked anchor that was washed ashore on the eastern Cape coast of southern Africa. At the beginning of the nineteenth century, European travellers, missionaries, and magistrates cited this anchor as evidence of religion among indigenous people in the region. By the end of the century, however, this same anchor was being used by metropolitan theorists as a classic piece of evidence for the origin of religion. By recounting the strange story of this anchor, I hope to recover a history (or prehistory) of the study of religion in three phases—frontier, imperial and apartheid—that have defined the practice of comparative religion from a southern African perspective.

Is there a theology of rabbinic Judaism?

What is at stake in the problem of theology? It is whether or not, out of a given body of authoritative writings, we may appeal to that –ism, that “Judaism”, that all of us assume forms the matrix for all the documents all together. That is to say, the issue of theology bears consequence because upon the result, in the end, rests the question of whether we may speak of a religion, or only of various documents that intersect here and there. When we ask not merely for a compendium of what a given religion alleges, e.g. about God, the world, and the human person, but for a systematic and philosophical coherent formulation of convictions in a statement that is not only true but also harmonious and genuinely cogent, then our problem in answering the question at hand proves not so readily resolved. The source of confusion lies in the state of the written evidence of religion, Rabbinic Judaism, or the Judaism of the dual Torah, or Classical Judaism, or Normative Judaism, as people may prefer to call it. We do not know what is primary and generative, what is secondary and derivative. Hence we have theological statements but no clear system. But to maintain there is a theology of Rabbinic Judaism is to claim for the matter systemic, not merely random and notional, standing.