A factor-analytic study of religious attitudes.

We, Broen

doi:10.1037/h0048923

Cited by 51 publications

(17 citation statements)

References 6 publications

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“…This is but another way of indicating fundamentalism's possibly unique position among modern faiths, a point not inconsistent with Sandeen's (1967) claim that fundamentalism is historically a genuine theological innovation. Similarly, it corresponds with factor analytic studies indicating that fundamentalism-liberalism is either a dimension of modern faith commitment (Broen, 1957) or a distinct factor in and of itself (Gorsuch & McFarland, 1974).…”

Section: Liberalizing F Actorssupporting

confidence: 68%

Social Psychology and Religious Fundamentalism

HoodJr

1983

Rural Psychology

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Religion is obviously shaped by the social context within which it exists. Hence, one might expect some legitimacy to the concept of rural religion. Furthermore, if there is even partial truth to the claims that, relative to more cosmopolitan cultures, rural cultures are less heterogeneous, less tolerant of divergencies in belief and action, and less abstract in their conceptualizations, then these claims should hold true to the same extent for rural religion as they do for rural culture in general. In this sense, religious fundamentalism is not unanticipated in rural areas. Yet, as we shall see, it is more than just a curiosity that the persistence of the faith of the rural Roman (the paganus) became an English word for unbeliever (pagan) and the religious conservatism of the English heath dwellers became another word for unbeliever, heathen (Smith & Zopf, 1970). Yet these terms conceal a bias that also characterizes the scientific study of religion in general and of religious fundamentalism in particular. The problem of bias, noted through many chapters of this text, is even more apparent when investigators confront not only a rural culture unlikely to be their own, but also a religious fundamentalism dominant in that culture and to which they are unlikely to subscribe. Within psychology's sister science, the scientific study of religion has always been of importance, so much so that at least one eminent sociologist (Freidrichs, 1971) has found developmental paralleIs in the

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Section: Liberalizing F Actorssupporting

confidence: 68%

Social Psychology and Religious Fundamentalism

HoodJr

1983

Rural Psychology

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“…However, more liberal denominations have not held to such beliefs since the 19th century and even the middle-of-the-road Protestant denominations have not been characterized as fundamentalistic for many years; members of these denominations might be called orthodox only if they were not fundamentalists. The fact that fundamentalism is only a part of the Christian faith is also evidenced by Broen's (1957) finding, using factor analysis, that fundamentalism-humanism was one dimension and nearness to God was a separate, uncorrelated dimension. More recent work (Gorsuch and McFarland, 1972) has also found a fundamentalism factor distinct from other aspects of the Christian faith.…”

Section: Prejudice and Religious Beliefs And Attitudesmentioning

confidence: 66%

Christian Faith and Ethnic Prejudice: A Review and Interpretation of Research

Gorsuch¹,

Aleshire²

1974

Journal for the Scientific Study of Religion

140

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“…Varying ways of dichotomizing religiosity have been suggested by Adorno et al (1950), Evans (1952, Allport (1954and 1959), Broen (1957, Lenski (1961), andBrown (1962). One of the most fruitful distinctions has been Allport's (I960) concept of an extrinsic and intrinsic religion.…”

Section: Religious -Unprejudicedmentioning

confidence: 95%

Religious Education and the Problem of Prejudice

Strommen¹

1967

Religious Education

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A factor-analytic study of religious attitudes.

Cited by 51 publications

References 6 publications

Social Psychology and Religious Fundamentalism

Social Psychology and Religious Fundamentalism

Christian Faith and Ethnic Prejudice: A Review and Interpretation of Research

Religious Education and the Problem of Prejudice

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