Relevant bibliographies by topics / Church attendance decline

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Academic literature on the topic 'Church attendance decline'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Church attendance decline"

1

HILLIS, PETER. "Church and Society in Aberdeen and Glasgow, c. 1800–c. 2000." Journal of Ecclesiastical History 53, no. 4 (2002): 707–34. http://dx.doi.org/10.1017/s002204690200475x.

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This article discusses the relationship between Church and society in Aberdeen and Glasgow, c. 1800–c. 2000, with specific reference to levels of church attendance and membership, alongside the social and gender composition of church membership. Despite contrasts in economic development, both cities experienced a sharp decline in levels of church attendance. However, this decline was partly offset by an expanding membership in suburban areas such as Bearsden and Cults. The article confirms previous analyses of religion and social class, but further reinforces more recent research which highlights the important role of women in the Church.
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2

Gerber, Alan S., Jonathan Gruber, and Daniel M. Hungerman. "Does Church Attendance Cause People to Vote? Using Blue Laws’ Repeal to Estimate the Effect of Religiosity on Voter Turnout." British Journal of Political Science 46, no. 3 (2015): 481–500. http://dx.doi.org/10.1017/s0007123414000416.

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Regular church attendance is strongly associated with a higher probability of voting. It is an open question as to whether this association, which has been confirmed in numerous surveys, is causal. The repeal of the laws restricting Sunday retail activity (‘blue laws’) is used to measure the effects of church-going on political participation. Blue laws’ repeal caused a 5 percent decrease in church attendance. Its effect on political participation was measured and it was found that, following the repeal, turnout fell by approximately 1 percentage point. This decline in turnout is consistent with the large effect of church attendance on turnout reported in the literature, and suggests that church attendance may have a significant causal effect on voter turnout.
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3

Berman, Eli, Laurence R. Iannaccone, and Giuseppe Ragusa. "FROM EMPTY PEWS TO EMPTY CRADLES: FERTILITY DECLINE AMONG EUROPEAN CATHOLICS." Journal of Demographic Economics 84, no. 2 (2018): 149–87. http://dx.doi.org/10.1017/dem.2017.22.

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Abstract:Total fertility in the Catholic countries of Southern Europe has dropped to remarkably low rates (=1.4) despite continuing low rates female labor force participation and high historic fertility. We model three ways in whichreligionaffects the demand for children – through norms, market wages, and childrearing costs. We estimate these effects using new panel data on church attendance and clergy employment for 13 European countries from 1960 to 2000, spanning the Second Vatican Council (1962–65). Using nuns per capita as a proxy for service provision, we estimate fertility effects on the order of 300 to 400 children per nun. Moreover, nuns outperform priests as a predictor of fertility, suggesting that changes in childrearing costs dominate changes in theology and norms. Reduced church attendance also predicts fertility decline, but only for Catholics, not for Protestants. Service provision and attendance complement each other, a finding consistent with club models of religion.
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4

Machin, G. I. T. "Marriage and the Churches in the 1930s: Royal Abdication and Divorce Reform, 1936–7." Journal of Ecclesiastical History 42, no. 1 (1991): 68–81. http://dx.doi.org/10.1017/s002204690000258x.

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In a general history of modern England A. J. P. Taylor stated that by the 1920s England ‘had ceased to be, in any real sense, a Christian nation’. He was no doubt referring to declining membership and attendance figures in most Protestant Churches (not the Roman Catholic Church), and may have been implying that there had been substantial abandonment of traditional belief. In regard to traditional morality, based on Christian precepts, he found greater laxity but no very noticeable decline; and this conclusion seems to be generally supported by Church experience in trying to uphold established morality in the inter-war years. Church assembly records and church newspapers show constant concern with familiar moral enemies such as drunkenness and gambling, and possible new dangers in the shape of films, broadcasting and information about birth control. Gambling was increasing because of the popularity of football pools and greyhound racing, but drunkenness appeared less common than before 1914, and the cinema was reasonably harmless (a Cinema Christian Council and other bodies striving to keep it so), as also was television when its broadcasts began in 1936. None the less, the general decline in church attendance was an indication of an increasingly secularised society in which the Churches, taken as a whole, had diminishing influence, and arguably this had a weakening effect on traditional morality.
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5

Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran, and Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion." International Journal of Social Science and Economics 1, no. 2 (2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.

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The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the years passed, church attendance reduced, and others chose no religion. Few considered religion as least important, resulting in an overall decline in Australia’s churches. The paper reiterated the downturn in church attendance in Australia, found reasons for the downturn, and how the youth can be driven to attend the church. Innovation, discipleship, evangelism, oneness, care, hospitality, service to the community, and social media presence were discovered to be strategies for motivating the younger generation, first-time worshippers and new converts to the church.
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6

Becker, Sascha O., and Ludger Woessmann. "Not the Opium of the People: Income and Secularization in a Panel of Prussian Counties." American Economic Review 103, no. 3 (2013): 539–44. http://dx.doi.org/10.1257/aer.103.3.539.

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The interplay between religion and the economy has long occupied social scientists. We construct a unique panel of income and Protestant church attendance using 175 Prussian counties, presented in six waves from 1886 to 1911. The data reveal a marked decline in church attendance coinciding with increasing income. The cross-section also shows a negative association between income and church attendance. The associations disappear in panel analyses, including first-differenced models of the 1886 to 1911 change, panel models with county and time fixed effects, and panel Granger-causality tests. The results cast doubt on causal interpretations of the religion-economy nexus in Prussian secularization.
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7

Gershon, Sarah Allen, Adrian D. Pantoja, and J. Benjamin Taylor. "God in the Barrio?: The Determinants of Religiosity and Civic Engagement among Latinos in the United States." Politics and Religion 9, no. 1 (2016): 84–110. http://dx.doi.org/10.1017/s175504831600002x.

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AbstractIt is often assumed that Latinos in the United States are deeply religious, and that this religious identity plays an important role in shaping their political beliefs and behaviors. A more controversial though unexplored proposition is that Latinos may not be as religious as is commonly believed and that forces beyond their religiosity play more prominent roles in shaping their political engagement. Relying on data from the 2006 Latino National Survey, we examine secularism — measured by church attendance — and civic engagement among Latinos. Our efforts are to analyze the social forces that shape levels of religiosity and find that generational status plays a significant role. Additionally, we further find that while church attendance declines among later generations, second and third generation Latinos have higher levels of civic engagement than their first generation peers, indicating that a decline in church participation does not depress political participation among later generations of Latinos.
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8

Phillips, Rick, and Ryan Cragun. "Contemporary Mormon Religiosity and the Legacy of “Gathering”." Nova Religio 16, no. 3 (2013): 77–94. http://dx.doi.org/10.1525/nr.2013.16.3.77.

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The Church of Jesus Christ of Latter-day Saints—the LDS, or Mormon church—has dominated the state of Utah both culturally and politically since joining the Union in 1896. Scholars note that LDS majorities in Utah and other parts of the Intermountain West foster a religious subculture that has promoted higher levels of Mormon church attendance and member retention than in other parts of the nation. However, after rising throughout most of the twentieth century, the percentage of Utah's population belonging to the church began declining in 1989. Some sources assert Utah is now less Mormon than at any time in the state's history. This article examines the degree to which this decline has affected LDS church activity and retention in Utah and adjacent environs. We find evidence suggesting church attendance rates may be falling, and clear evidence that rates of apostasy among Mormons have risen over the past decade.
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9

Awuku-Gyampoh, Ransford Kwabena, and Justina Sarpong-Akoto. "Strategic Youth Management: Returning the Youth to Church in Australia." Advances in Social Sciences Research Journal 8, no. 4 (2021): 71–76. http://dx.doi.org/10.14738/assrj.84.9975.

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In a brief review of scholarship, this paper presents the general assessment of Church decline among the Youth in Australia. Journals, books, magazines, and websites information were the resources employed in the analyses. It was discovered that the spiritual and personal growth, discipleship role, and mission life/work determine the young adult's understanding of the church and environment. Lack of interest, busy life schedule, political issues, and people-pleasing were found to have triggered why the young ones have declined in their church attendance. The review recommended that effective youth ministry is possible if there is a specific and time slot for busy life schedule people; pastors adopt strategic ministry to the youth and focus on enhancing the youth's philosophical thoughts. The findings would help appropriate youth ministry in the contemporary context. Future researchers may consider the explanatory or exploratory mixed-methods design.
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10

CHAPMAN, ALISTER. "Secularisation and the Ministry of John R. W. Stott at All Souls, Langham Place, 1950–1970." Journal of Ecclesiastical History 56, no. 3 (2005): 496–513. http://dx.doi.org/10.1017/s0022046905004288.

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This article uses the parish ministry of John R. W. Stott as a case study of the resilience of evangelical churches in England in the postwar period. It situates Stott's experience at All Souls in the context of the debates over the reasons for the resilience of conservative Protestantism in the western world, and argues that closer attention to particular historical facts is necessary in order to understand this phenomenon properly. The article suggests that in England in the 1960s secularisation theory became a part of the story it was trying to tell, as it generated anxiety among Christian leaders, like Stott, who were committed to reversing the decline in church attendance in England.
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