The Religious Identification of Children of Interfaith Marriages

Nelsen, Hart M.

doi:10.2307/3511760

Cited by 36 publications

(45 citation statements)

References 27 publications

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“…Finke & Stark 1992), and generalized log-multiplicative models could be developed which might integrate multilevel covariates into models of religious mobility. Gender differences in religious mobility are interesting in their own right (Hayes 1996) and important for driving future trends in affiliation) since religious inheritance tends to follow the faith of the mother (Nelsen 1990). Future studies can utilize the methods presented in this article to systematically analyze gender differences in religious mobility patterns and trends.…”

Section: T T I 7j T K T Ik T Jk Ex O/k' Jlik' V Jk 'mentioning

confidence: 92%

“…Further, relatively low rates of intermarriage (Johnson 1980) help to solidify Catholic ties and prevent childrearing in other religious traditions. Indeed, even when religious intermarriage occurs, children are most often raised Catholic (Nelsen 1990). Additionally, immigration has likely helped reinforce Catholic market share across periods and cohorts.…”

Section: T T I 7j T K T Ik T Jk Ex O/k' Jlik' V Jk 'mentioning

confidence: 98%

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Tracking the Restructuring of American Religion: Religious Affiliation and Patterns of Religious Mobility, 1973-1998

Sherkat¹

2001

Social Forces

156

102

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Trends and patterns of religious mobility have played a central role in theoretical controversies in thesociology ofreligion. Early examinations focused onhowsocial status mightmotivate religious switching, and recently scholars have claimed thatdiminishing status differences between denominations have opened denominational boundaries and led tohigher rates ofreligious mobility. Scholars workingfrom rational actor perspectives have generated several hypotheses. First, human capital andadaptive preference theories suggest that switching willremain infrequent, and willtend to occur between similar denominations. Second, "strict church" perspectives argue that demanding sectarian denominations willhave higher retention, and bemore attractive destinations. Third, marketniche perspectives argue that niche overlap willfoster high rates of religious mobility. Finally, theories emphasizing normative constraints onreligious choices suggest that quasi-ethnic religious groups will have a greater holdon members. This article examines trends andpatterns of religious mobility in the u.s. between 1973 and 1998 using data from the General Social Surveys. Retention rates, distributions of original and destination affiliations, and mobility tables are compared across three periods, and four broad cohorts using log-multiplicative association models. I find some support for hypotheses generated bystatus theories, andforseveral propositions from rational actor theories, however thedecline ofdenominationalism perspective isunsupported.In the U.S., individuals are relatively free to choose religious affiliations, and consequently religious mobility is not uncommon. The fluidity of attachments to religious institutions in the u.S. has been noted by a number of social >I-

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Section: T T I 7j T K T Ik T Jk Ex O/k' Jlik' V Jk 'mentioning

confidence: 92%

Section: T T I 7j T K T Ik T Jk Ex O/k' Jlik' V Jk 'mentioning

confidence: 98%

Tracking the Restructuring of American Religion: Religious Affiliation and Patterns of Religious Mobility, 1973-1998

Sherkat¹

2001

Social Forces

156

102

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“…A lack of subscription and exposure to these religious teachings may be detrimental to a child's development. Indeed, children from religiously heterogamous families are more likely to be nonreligious than children from same‐faith families (Hoge, Petrillo, and Smith 1982; Nelsen 1990).…”

Section: Conceptual Frameworkmentioning

confidence: 99%

“…While many studies group the heterogamous categories together, research shows that faith‐none couples are less likely to pass on religious beliefs to children (Nelsen 1990), and report lower levels of satisfaction (Glenn 1982) than other religiously heterogamous couples. In addition, religiously heterogamous couples with greater religious distance between them may report higher marital conflict and lower religious participation, which may negatively affect children.…”

Section: Conceptual Frameworkmentioning

confidence: 99%

Parents' Religious Heterogamy and Children's Well‐Being

Petts¹,

Knoester²

2007

Scientific Study of Religion

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This study considers the impact of having parents of dissimilar faiths on children's well-being. Using data from the National Survey of Families and Households, we examine the hypothesis that parents' religious heterogamy has both direct and indirect negative effects on children's well-being. First, we find evidence that religious heterogamy is positively associated with marital conflict and negatively associated with religious participation. Second, our results suggest that children with religiously heterogamous parents are more likely to engage in marijuana use and underage drinking than children with religiously homogamous parents. However, these associations occur only in families where parents' religious heterogamy is a product of greater religious distance (e.g., one parent is not religious or both parents identify with different religions). Religiously heterogamous parents who affiliate with different Protestant groups report similar levels of marital conflict and religious participation as same-faith parents. In addition, the children of these parents report similar levels of delinquency as children of same-faith parents. We find no evidence that religious heterogamy is associated with children's self-esteem, life satisfaction, or grades in school.

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“…Religious conversion is often related to intermarriage, which has increased in the post‐World War II United States (Greeley 1970, 1989; Hoge and Ferry 1981; Lehrer 1998, 2004; Mueller and Lane 1972; Sherkat 2004). One finding (Nelsen 1990:124–25, 131) is that the mother's religious preference is usually stronger than the father's in determining a child's religious upbringing. In addition, intermarriage is often associated with membership loss by moderate and liberal denominations because the conversions tend to favor stricter religions (Stark and Finke 2000:125).…”

Section: Introductionmentioning

confidence: 99%

Religious Conversion in 40 Countries

Barro¹,

Hwang²,

McCleary

2010

Journal for the Scientific Study of Religion

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Using data from the International Social Survey Program and the World Values Survey about current and former religious adherence, we calculate country-level religious-conversion rates for 40 countries. Drawing upon a theoretical model based on rational individual choice, we posit that the frequency of religious conversion depends on the cost of switching and the cost of having the "wrong" religion. Findings accord with several hypotheses: religious-conversion rates are positively related to religious pluralism, gauged by adherence shares; negatively related to government restrictions on religious conversion; positively related to levels of education; and negatively related to a history of Communism. Conversion rates are not related to per capita GDP, the presence of state religion, and the extent of religiosity. Effects from the types of religious adherence are minor, except for the negative effect of Muslim adherence.

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The Religious Identification of Children of Interfaith Marriages

Cited by 36 publications

References 27 publications

Tracking the Restructuring of American Religion: Religious Affiliation and Patterns of Religious Mobility, 1973-1998

Tracking the Restructuring of American Religion: Religious Affiliation and Patterns of Religious Mobility, 1973-1998

Parents' Religious Heterogamy and Children's Well‐Being

Religious Conversion in 40 Countries

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