Search Results (6)

John Updike’s In the Beauty of the Lilies has often been interpreted as a lament for the decline of institutional Christianity in twentieth-century America. Instead, in this essay, it is argued that the novel dramatizes the metamorphosis of the sacred across four generations of the Wilmot family. Based on Updike’s conviction that divine presence endures beyond the walls of the church and through literary and cultural analysis grounded in sociological theory, the narrative shows that what appears to be the retreat of institutional religion is in fact a return to its primal ground in private faith. From Clarence’s crisis of belief to Teddy’s communal–private devotion, Essie’s narcissistic yet spiritualized stardom, and Clark’s restless searching, the novel traces diverse expressions of private religion in modern life. Film, above all, emerges as the communicative form that replaces the authority once vested in institutional churches, becoming the most pervasive medium through which transcendence is imagined and experienced. Far from depicting religion’s disappearance, Updike presents its reconfiguration into subtler and more pervasive forms of grace. In doing so, In the Beauty of the Lilies becomes a literary meditation on how religious meaning persists, adapts, and finds new representatives in a modern, media-saturated world. Full article

Understanding the spatio-temporal dynamics of religion is crucial for explaining cultural and geopolitical transformations. Based on multi-source religious demographic data, this study analyzes the spatio-temporal dynamics of global Catholicism after WWII using gravity migration and standard deviational ellipse models, revealing spatial heterogeneity and tracing the migration of its developmental center. Spatial typology techniques are further employed to classify patterns of Catholic growth efficiency. Our findings reveal that: (1) The absolute number of global Catholics has steadily increased, exhibiting a west-heavy, east-light pattern, with particularly notable growth in the Americas and Sub-Saharan Africa. The proportion of Catholics has declined—especially in traditional strongholds such as Europe and the Americas—while rising in emerging missionary regions, notably in Africa. (2) The macro-trend of Catholic development demonstrates a continuous southward shift in its global center of gravity, transitioning from Europe to the Global South—particularly regions like Africa, Asia, and Latin America. The standard deviational ellipse reveals pronounced oscillation, with an increasing rotation angle and a southward tilt, suggesting an accelerating pace of change in the global distribution of Catholicism. (3) Post-WWII, Catholic growth outpaced population in 75.57% of countries, though modestly. Developmental efficiency temporally followed a trajectory of “broad weak positive—drastic polarization—weak equilibrium”, while spatially reflecting pronounced regional heterogeneity shaped by the combined effects of colonial legacies, social demands, political dynamics, and modernity shocks. Overall, our study provides empirical support for understanding the links between religious spatial patterns and social transformation. Full article

The United States national identity is changing as the non-religious population is growing and fewer Americans follow traditional Christian faiths. When Alexis De Tocqueville visited the United States, he found that the national government gained legitimacy and support from the popular national religion. This faith was nominally Christian but lacked any meaningful theological content. The national creed was a simple monotheism that was supported through the public’s integration of a Cartesian methodology. This national religion was critical in providing the foundation for American economic growth and identity. Today, fewer Americans identify as Christians than at any point in its history, and more citizens have no religious preference or creed. The dominant religious culture is changing, and to understand the United States future, it is important to identify the political preferences of the non-religious population. This paper looks at the most recent Cooperative Election Survey and assesses the non-religious population’s political participation and its aggregate support for U.S. military aid to Ukraine. The data show that the non-religious population is less politically active and more opposed to miliary aid to Kyiv. United States is becoming more secular. The division between the traditional religious and the growing secular populations is generating a cultural conflict—one that has a fundamental consequence for the American national identity. Full article

This essay examines the apparent decline of Liberation theology and the rise of Pentecostalism in Latin America. Due to the retreat of Liberation theology from the forefront of public discourse in 1989 and the larger loss of emancipatory philosophy, Catholicism in Latin America has experienced bleeding, losing adherence to charismatic religions over time. Through an examination of the socio-religious landscape, this study seeks to determine whether there is any relationship between the growth of Pentecostalism and the demise of Liberation theology in a Neoliberal Age. This study aims to shed light on the complex relationships that exist between social shifts, religious concepts, the evolving religious landscape, and the social order in Latin America. Full article

This article challenges the conventional wisdom about the reported decline of Christianity and Protestantism in the U.S. and the rise of the “nones” among Latinos. It does so by cross-examining the growth of the “nones” (those respondents reportedly having no religion and/or no religious preference) in the U.S. Latino community, which is slated to make up almost 28 percent of the U.S. population by 2060. In 2000, we stumbled, quite by accident, upon a remarkable discovery in the Latino community: that many of the so-called “nones” were, in fact, under cross examination against other religious identity questions, religious, spiritual, and/or believed in God or a higher power. In some cases they were born-again Christians who rejected the label “religion” (and thus reported having “no religion”) as a descriptor of their faith. Many self-identified as and/or attended independent and non-denominational Evangelical and/or Pentecostal/Charismatic churches. To test these initial findings and to try to secure a more accurate reading of the “nones” respondents, our research team added a follow-up question for the “no religion” respondents to the screening questions section so they could explain what they actually meant in the Latino Religions and Politics (LRAP) national surveys in 2012 and 2020. We also cross-analyzed the “no religion” and “no religious preference” respondents against other religious identity questions, such as being born-again and church attendance, and was surprised to find that more than 60% of them reported believing in God or a higher power and/or being Christian, Catholic, or Protestant, religious, spiritual, or something other than having no religion. More surprising and counterintuitively, we found that more than 40% of those reporting “no religious preference” and 17% of those who reported having “no religion” also self-reported being born-again Christians. All of this problematizes the conventional wisdom about the identity and growth of the “nones” in the Latino community and could (though we do not claim or explore this here) problematize our understanding of the “nones” and the changing contours of religion and secularization in American society. Full article

Reflections on the evolution of the state of the art in the study of religion, society, and politics in Latin America over the last five decades begin with a critical assessment of the conventional wisdom of fifty years ago, as conveyed in texts and in graduate education. Stress was placed on modernization and secularization (with religion depicted as static and destined to decline) on consensus as a foundation for social life, and on drawing clear lines between religion and politics. These concepts were of little use when confronted in the late 1960s with a reality of continuous change, conflict, and efforts from left and right to assert a public role for religion. Working concepts of religion and politics had to be broadened well beyond church and state. Conceptual space had to be found for religious pluralism as the emergence of Pentecostal and evangelical churches was putting an end to centuries of Catholic monopoly: Latin America was becoming religiously plural. The state of the art is now much improved. Current and future research could usefully focus attention on issues like sexuality, gender, and identity, spirituality and encounters with charismatic power, and the new realities of religion and violence. Mid-range theories that give prominence to change and to the relation among social levels, and mixed methodologies that highlight meaning and significance will be central to any future state of the art that can make sense of a reality marked by continuing waves of creative change. Full article