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This study examines the stability of religious preference among people who claim no religious preference in national surveys (i.e., religious nones). Using data from the Faith Matters Study, General Social Survey, and American National Election Study, we show that about 30 percent of religious nones in the first wave of the survey claim an affiliation with a religious group a year later. The percentage of religious nones remained stable in the two waves because a similar number of respondents moved in the opposite direction. Using various measures of religiosity, we show that most of these unstable nones report no significant change in religious belief or practice. We call them liminal nones as they stand halfway in and halfway out of a religious identity. We conclude by discussing the implications of our findings on the controversies surrounding the rise of religious nones in recent years.

This study examines whether religion's effect on volunteering spills over to nonreligious individuals through personal ties between religious and nonreligious individuals. We use three different analytic strategies that focus on national, local, and personal network level contexts to identify the network spillover effect of religion on volunteering. We find that if nonreligious people have close friends with religious affiliations, they are more likely to volunteer for religious and nonreligious causes. However, this network spillover effect cannot be inferred from the relationship between volunteering and national or local level religious context-a common approach in the literature. In fact, we find that the average level of local religious participation is negatively associated with volunteering among the nonreligious in the United States. This novel finding suggests that to fully understand religion's civic role in the wider community, we need to consider how religion might influence the civic life of people outside religious communities, not just those within them. Our findings also suggest that in spite of methodological advances, studies that purport to test mechanisms at one level of analysis by using data at a larger level of aggregation run a high risk of committing an ecological fallacy.

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Lapsed Catholics are sometimes referred to as one of the largest religious groups in America, and yet we know little about what beliefs and behaviors may be associated with this social category. Using data from the Pew Religious Landscape Survey, this chapter compares the religious beliefs, social attitudes, and voluntary behavior of lapsed Catholics and other religious non-affiliates (nones, atheists, and agnostics) alongside lapsed evangelicals and lapsed mainline Protestants. Generally speaking, lapsed Catholics fall somewhere in the middle between practicing Catholics and those with no religious affiliation, but they are notably more liberal in their attitudes toward abortion and same-sex marriage. This study affirms the importance of considering the heterogeneity within the category of “nonreligious” by considering the lingering attachments people may hold to religion outside of church attendance. The chapter concludes by considering whether the glass is half full or half empty for those interested in the future of American Catholicism.