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| Conceptual simplifications or models of reality that often provide plans designed to guide action |
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| Rewards that will be obtained only in a non-empirical context |
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| refers to forces or entities beyond or outside nature that can suspend, alter, or ignore physical forces |
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| Supernatural "beings having consciousness and desire |
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| Consists of very general explanations of existence, including the terms of exchange with a god or gods |
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| The Gods can be relied upon to keep their word and to be consistent in their orientations towards humans. |
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| intend to allow humans to profit from their exchanges |
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| intend to inflict coercive exchanges or deceptions on human, resulting in losses for human exchange partners |
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| Alternate unpredictably between benign and evil orientations towards humans |
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| Gods are concerned about, are informed about, and act on behalf of humans |
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| the diversity of their powers and range of their influence |
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| An extended exchange relationship |
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| one in which the human makes periodic payments over substantial length of time, often until death |
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| Exclusive Exchange relationship |
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| one in which the humans may exchange only with one specific god and approved subordinate gods, such as angels |
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| anyone who specializes in religion - in explaining, supervising, and/or conducting exchanges with a god or gods. |
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| Social enterprises whose primary purpose is to create, maintain, and supply religion to some set of individuals and to support and supervise their exchanges with god or gods. |
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| the degree to which humans promptly meet the terms of exchange with god or gods as specified by the explanations of a given religious organization |
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| Objective Religious Commitment |
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| refers to all behavior in accord with the explanations sustained by a religious organization |
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| Subjective Religious Commitment |
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| Involves belief in, and knowledge of, the explanations sustained by a religious organization and have the appropriate emotions. |
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| Refers to all efforts to manipulate supernatural forces to gain rewards(or avoid costs) without reference to a god or gods or to general explanations of existence |
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| collective ceremonies having a common focus and mood in which the common focus is on a god or gods, while the common mood may vary. |
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| Communication addressed to a god or gods |
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| Desirable effects believed to be caused by the intervention of a god or gods in worldly matters |
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| Some sense of contact, however fleeting, with a god or gods |
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| refers to shifts across religious traditions |
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| refers to shifts within religious traditions |
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Consists of interpersonal attachments
More important than doctrinal appeal |
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| consists of the degree of mastery of and attachment to a particular religious culture |
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| the degree of distinctiveness, separation, and antagonism in the relationship between a religious group and the "outside" world |
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| Religious bodies in relatively lower tension with their surroundings |
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| Religious bodies in relatively higher tension with their surroundings |
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| the range and depth of religious effects on the individual |
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| the material, social, and psychic costs of belonging to a religious group |
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| the smallest, relatively autonomous membership unit within a religious organization |
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| an occupational group claiming sole possession of the training, talent, or other qualifications needed to perform a specific occupational role. |
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| consists of all the religious activity going on in any society: a "market" of current and potential adherents, a set of one or more organizations seeking to attract or maintain adherents, and the religious culture offered by the organization(s) |
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| Market segments of potential adherents sharing particular religious preferences (needs, tastes, and expectations). |
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| the number of firms active in the economy; the more firms there are with significant market shares, the greater the degree of pluralism |
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| means that there is little differentiation between religious and secular institutions and that the primary aspects of life, from family to politics, are suffused with religious symbols, rhetoric, and ritual. |
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| Schismatic movements that break away to enter a lower level of tension |
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| They are not quite willing to be atheists or agnostics, but they will accept only a very remote and inactive conception of the supernatural. (Some sort of higher power but not personal god.)Groups in this niche typically have little inter-generational stability and must recruit new members each generation. In part this seems because they serve as sort of a half-way house on the route to irreligion. And in part it is because, like most of the offspring of irreligious, their children so often opt for a relatively high-tension faith. |
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| People in this niche want real religion, but they want it to be very permissive in terms of sacrifice. Don’t want religion to impose moral prohibitions much more rigorous than those of the secular world. Prefer money-incentive as opposed to a labor intensive organization. Believe in heaven but reject hell. |
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| People who prefer a more demanding faith but generally wish to limit their religiousness to specific times, places, and functions. Regular worshipers and experience a sense of relatively close relations with the supernatural. Pray frequently and in specific terms but they do not however want an especially strict faith – one that involves many duties. |
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| people who take their religion quite seriously and are willing to endure some degree to sacrifice and stigma on its behalf. They observe significant behavioral prohibitions against drinking, dancing, gambling. They tend to devote considerable time to religious activities and they often refer to their religion to guide them in daily life. |
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| Allow their lives to be fully guided by their religious convictions. Involves substantial sacrifices and stigmas, including missionary activity, people regard them as fanatics for doing so much. Examples of this are Mormons and Jehovah’s Witnesses |
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| the world is of limited interest, who attempt to focus on the supernatural to the fullest extent possible, and who find frequent means to demonstrate their devotion, often by rejecting worldly joys and pleasures. They separate from secular society. An example is the Amish. |
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| Micro Foundation of Rational Choice theory of religion |
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Definition
Individuals desire explanations as to how rewards may be obtained and costs avoided
Other-worldly rewards
Gods are supernatural beings |
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| What Impacts levels of religious commitment? |
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| Particular doctrines and beliefs. |
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| Episcopal, Methodist, Presbyterian, and the United Church of Christ |
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| Evangelical or Conservative |
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| Reformed Church, Disciples of Christ, and American Baptist |
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| Assemblies of God and The Foursquare Church |
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| What will be more prevalent Conversion or re-affiliation? |
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| How do most religious groups start? |
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| Religious sects with novel theology that are labeled 'cults' by society due to their deviation from societal norms. |
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| Compelled conversion through thought reform or mind control. |
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| What do New Religious Movements and sect need to do in order to recruit members? |
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Advertise
provide benefits |
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| Beliefs and ideas that benefit people like the thought of an afterlife. |
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| Rewards you receive from other people like love and encouragement |
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| Money, clothes, housing, medical treatment |
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| Provides particular need or things that individual has been deprived of like family or self-confidence. |
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Interpersonal relations and social networks
Acceptance of ideology and decision to join often come after intense interaction with NRM members. |
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| Why do ties with NRM/sect members increase one’s likelihood of being recruited? |
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Definition
| because they are seeking to increase their social capital. |
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| Abel: Three main ways to maintain membership base |
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Definition
1. Foster commitment among current members
2.Pass religion down to children
3. recruit new members |
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| Rewards and benefits of Inter-generational commitment strategies |
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Definition
–Religious explanations, including otherworldly benefits
–Secular benefits: refers to generally material goods like money housing clothing
–Social benefits: |
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–Increased social incentives for participation
–Adapted to secular life and reduced the costs |
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| Survey data on American Jews |
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Definition
•East Coast has higher levels of retention than West coast.
•Comparisons between the coasts
–No differences in social benefits or secular benefits
–Differences in levels of social encapsulation and unique Jewish tradition observance
•Reform Judaism may have unintentionally decreased retention rates. |
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Term
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Definition
-Exclusivity
-Extensive
-Expensive |
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| Why would rational people be interested in higher-tension (higher-cost) religious groups? |
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Definition
Price and quality
•Valuable goods
–Dependable, responsive, god/gods of large scope
–Emphasize other-worldly benefits
–Social and collective goods
–Confidence is increased by |
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| Professional Ecclesiastics |
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Definition
–instrumentally rational
–secular benefits ‘versus’ religious motive |
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–Catholic vocations no longer a superior calling
–Full participants in secular world
–Change religious life to harmonize with modern conditions |
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| Low regulation -> High Pluralism ->High Religiosity |
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| Religion in Western Europe |
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–Socialized religious economies
•State may intrude
•Clergy may be lazy
•Laity may be lazy too
•Limits competition |
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| Characterized religious groups as fanatics,cultists, and deviants. |
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–‘Religious groups with dangerous characteristics’: Baptists, Jehovah’s Witnesses, evangelical Protestants
-Anti-Muslim discrimination |
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| The Roman Catholic Church was the only thing French Canadians had left after English Canadians took control of Quebec government so when the French Canadians took over government there was a religious decline because its significance and sociopolitical role was gone. |
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| the Roman Catholic Church served as the primary organization against the soviet Imposed Communist regime. Once the communist regime fell in Poland the Church was no longer the rallying point so weekly attendance has fallen. |
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| The Irish piety are subsequent to the Potato Famine, when The Catholic Church became the primary organizational vehicle for Irish resisting external domination. Were that function to decline, then we would expect a corresponding decline in religious practice. |
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-Diversity
-High costs of clergy and orders
High commitment where Catholics are the minority |
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-Nationalism
-Diversity
-Free market for Islamic groups |
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| New Religious Movements tend to emerge and grow in ? |
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weakly competitive religious economies
-U.S. West Coast, Canada, Eastern Europe |
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–Strategically seek consumers
–Promote and innovate |
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–Compare religious organizations
–Choose best return
–Social capital and religious capital |
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| Why might the religious economies model apply better to Chinese temples than exclusivistic religions? |
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Definition
–Polytheism conducive for competition
–More like secular economy
–Social capital and religious capital are less relevant |
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