ENVIRONMENTAL CHANGE AND

RELIGIOUS BEUEF SYSTEMS F

. Thesis for the Degree Of M. A

- MICHlfiAN STATE UNIVERSHY

SHELBY STEWMAR
1.968

ABSTRACT

ENVIRONMENTAL CHANGE
AND
RELIGIOUS BELIEF SYSTEMS
by
Shelby Stewman

The objective of this thesis was to investigate the utility of certain
theoretical constructs in terms of predisposing belief system change in
situations of environmental change.

Three Specific indices were used. The index of socio-economic
status consisted of father's occupation, education, and family annual

income. A community index was composed of size and type of community

and size of high school graduating class. The ”significant other"

religious homogeneity index included the number of "significant others"
relative to identical or different religious preference to the respondent
and positive or negative influence upon the respondent. The research
site was that of a large Midwestern university, Michigan State University.
The samples included 611 freshmen and 400 seniors. Thus, although
specific changes of an individual‘s religious belief system could not be

tested, the design used did enable a comparison of freshman and senior

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Shelby Stewman

aggregates in a manner to validate explicit social structural constructs
predisposing an individual to change his perspective. Furthermore,
within each index, differential amounts of change we re related to
differential location within that index. The following results we re
obtained:

1. There is a considerable decrease in orthodoxy and fundamentalism
and increase in liberalism and secularism during college, despite
controlling for societal secularization.

2. The greatest amount of religious belief system change between
the entering freshman and graduating senior, when socio-economic
status is controlled, occurs in the persons of low and medium socio-
economic locations.

3. The greatest amount of religious belief system change between
the entering freshman and graduating senior, when the community index
is controlled, is in the person from a "transitional" community; that is,
a community located between rural and urban "types"; the next greatest
amount of change is within the "rural" community, and the least, but
yet considerable, amount of change is in the "urban" community.

4. The greatest amount of religious belief system change between
the entering freshman and graduating senior, when "significant other"
religious homogeneity is controlled, occurs in the person having

heterogeneous "significant others. ”

Shelby Stewman

The import of the social structural constructs in terms of
predisposing differential amounts of change was substantiated by the
research findings. Although the focus of this study was on college
population and the environmental change of individuals entering college,
it would seem that the theoretical implications of this study are
multiple, especially relative to environmental change, whether educational,
occupational, geographical, or in terms of as sociational networks.
Finally, although this study focuses on static aSpects of the interaction
of environmental and belief change, the findings obtained point to the
import of their inclusion within a study focusing on the dynamic
processes occurring within individuals who have made an environmental

change .

ENVIRONMENTAL CHANGE
AND
RELIGIOUS BE LIEF SYSTEMS

B Y
r103

She lbyriStewman

A THESIS

Submitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

MASTER OF ARTS

Department of Sociology

1968

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ACKNOWLEDGEMENTS

I would like to express my appreciation to some of the many
persons who gave willingly of their time and energy throughout the
thesis process. Dr. James B. McKee was generous with his time
and interest both in terms of study within the sociology of religion
and the supervision of this research. Gratitude is also extended
to other members of the guidance committee, Drs. Denton Morrison
and Donald W. Olmsted, for their suggestions, criticisms, and
interest in this research project.

I am especially indebted to my co-researcher, Paul W. Aardsma,
for invaluable support, ingenuity, and perseverance in all phases
of this research. Thomas Goodale's supervision and cooperation
in the gathering of the freshman sample data is most appreciated.

Lastly, I wish to thank my wife, Cherry, for moral support

which brightened each phase of this research process.

ii

INDEX

IN TROD UC TION.
THE PRESENT RESEARCH
RESEARCH DESIGN .

Hypotheses .

Operational Definition of Belief System
Construction of Indices. . .
Research Population and Sample
Instrument Adaptation .

RESU LTS AND DISCUSSION

Profile of Belief System Change. . . .
Socio- Economic Status and Belief System Change .
Type Community and Belief System Change

"SO” Religious Homogeneity and Belief System Change

IMPLICATIONS AND CONCLUSION .
REFERENCES CITED .

APPENDIX: QUES TIONNAIRES .

iii

11

ll
17
21
29
31

34
34
38
42
45
48
52

55

Figure

Table

2a.

2b.

2c.

3a.

3b.

3c.

3d.

3e.

3f.

INDEX OF FIGURES AND TABLES

Page
Mean Number of Items Agreed With Within
Four Categories of Freshman and Senior
Samples (1967) Compared With Toch-Anderson
StudyofFreshman(l963) . . . . . . . . . . . . .. 36
Correlation of Belief Inventory Items for
Senior and Freshman Samples, 1967 . . . . . . . .. 20
Percentage of Type Occupation Controlled
by Education and Income - Freshman
Sample,1967................... 23
Comparison of Education with Annual Income
SeniorSample, 1967............. . .. 23
Comparison of Education with Annual Income
FreshmanSample,1967, . , , . , , . . . . . . .. 23
Size and Type of Community - Freshman
Sample.1967...................25
Size and Type of Community - Senior
Sample.1967..................... 25
Type Community and Size of High School
Graduating Class -Freshman Sample, 1967. . . . .. 26
Type Community and Size of High School
Graduating Class -Senior Sample, 1967 . . . . . .- 26
Size of Community and Size of High School
Graduating Class -Freshman Sample, 1967. . . . .. 27
Size of Community and Size of High School
Graduating Class -Senior Sample, 1967. . . . . . .. 27

iv

Table

6a.

6b.

7a.

7b.

8a.

8b.

Standard Deviations of Means in Four Categories
of Freshman and Senior Samples (1967) Compared
with Toch-Anderson Studies of 1960, 1961, 1963

Mean Number of Items Agreed Within Four
Categories of Freshman and Senior Samples
(1967) Compared With Toch-Anderson Studies
of 1960, 1961, 1963 . . . . . . .

Percentages of Freshman Sample's Type of
Belief System by Socio-Economic Status .

Percentages of Senior Sample's Type of Belief
System by Socio-Economic Status .

Percentages of Freshman Sample's Type of
Belief System (67% Criterion) by Community
Index. . . . . . . .

Percentages of Senior Sample's Type of Belief
System (67% Criterion) by Community Index

Percentages of Freshman Sample's Type of
Belief System (67% Criterion) by "Significant
Other” Religious Homogeneity Index.

Percentages of Senior Sample's Type of Belief
System (67% Criterion) by ”Significant Other"
Religious Homogeneity Index . . . . . .

Page

33

35

4O

4O

43

43

47

47

Belief systems seem to have an amazing capacity to survive and
to retain their identity despite variation in many factors within one's
social environment. A considerable amount of evidence lends support
to this assertion relative to the college environment in particular. For
instance, Philip E. Jacob asserts that the value changes that occur
during the college years are surface rather than integral elements of
the student's personality. Thus, whereas changes may occur, they are
rarely drastic or sudden and are usually in reference to peripheral
values. In addition, Jacob maintains that a more accurate viewpoint of
the college process would be to view it as a socialization of the individual
rather than as a liberalization of the individual's value system. This
particular assertion rests primarily on evidence that there is more homo-
geneity and greater consistency of values among college seniors than
among their freshman counterparts. In sum, according to Jacob, for
most students the changes are slight and do not involve basic values. 1
Ralph M. Dreger's review of this phenomenon, in regard to a social
psychological perspective to account for the alteration or lack of alteration
of attitudes under varying social conditions, likewise stresses that some

types of expressed attitudes are changed; but the inner core of the

personality in which the beliefs are rooted does not change very much.

 

 

1Philip E. Jacob, Changing Values 21. College. New Haven, Conn.:
The Edward W. Hazen Foundation, 1956, pp. 6, 40-55.

Thus, he states that ". . . college does not make the radical changes
in personality that its friends and enemies hope or fear it does. "2
However, by returning to Jacob's notion of homogeneity, an
important dimension which has thus far been overlooked is illuminated.
That is, if the amount of change in basic values of most students is
rather small and if there is also greater homogeneity of values among
college seniors than among their freshman counterparts, then the
amount of change in the belief systems ofm students must be rather
great. Indeed, Jacob states that a liberalizing of belief does occur in
some students during the process of a college education. In particular,
he states that "students who enter college with extremely rigid and
fundamentalist beliefs appear particularly vulnerable to liberalization. "3
However, to rely on the knowledge of this fact to explain a large
amount of the variation of those students' belief systems which are
altered would be purely fallacious in the absence of further theoretical
conceptualization and additional testing of other potentially important

factors. One attempt to extend the empirical and theoretical knowledge

of students who do change is that of Hans H. Toch, Robert T. Anderson,

 

2Ralph Mason Dreger, "Just How Far Can Social Change Change
Personality?" The JournalpiPsychology, 64, 1966, pp. 167-191.

 

 

3Jacob, 22. git” p. 56.

-3-

James A. Clark, and James J. Mullin.4 Toch and his associates
attempted to isolate structural attributes of religious belief systems
which make _s_oLn_£_ people more likely to change than £1293! people. For
instance, it is obvious that an American who has been taught that the
world is flat has a high probability of changing this particular belief;

whereas, it is not so obvious that some combinations of beliefs are

 

more likely to change than others. Thus, Tochgtal. focus on the
process of secularization of the religious belief system of a college
student in order to distinguish changers from non-change rs and further
inquire into the structures of the belief systems of the changers. By
this means, the statement by Jacob concerning rigid and fundamental
beliefs may be placed in its proper perspective. In short, the findings
of Toch and his associates concerning structural characteristics of belief
systems point out that inconsistencies in one's belief system is more
important than whether one is liberal or conservative; that a fre shman's
profile which shows a general liberal orientation is further reinforced
and the secularizing tendencies are accentuated through college; and that

a clear-cut, consistent belief system is most conducive to non-change.

The Present Research

 

The purpose of the present study was to investigate the utility of

certain theoretical concepts relative to changes which take place in

 

4Hans H. Toch, et a1. , " 'Secularization' in College: An Exploratory
Study," Religious Education, Nov-Dec. , 1964, pp. 498-502.

 

religious belief systems following social environmental changes.
That is, whereas many analyses have stated differences between
college freshmen and seniors in terms of religious beliefs, 5 this
research was directed toward an investigation of explicit social
factors predisposing or inhibiting change in an individual's religious
belief system. Furthermore, the utility, as well as the convenience,
were primary factors in the choice of the university as the research
site. That is, not only is the university an accessible population in
which empirical evidence has substantiated religious belief changes;
but there is also an environmental change in several respects--asso-
ciational networks of socio-economic status, community environment,
heterogeneous population, and greater independence from nuclear
family to mention a few. Thus, the present study's primary intent
was to investigate the theoretical potential of certain concepts in the
study of change of belief systems. More specifically, the analysis
of their utility enables the current study to extend its investigation
beyond changes Eerie to certain aspects ofm changes in belief
systems take place.

However, the study of change necessitates an empirical structure

or state-condition against which a change in perspective can be measured.

 

5Perhaps the most outstanding of these are G. W. Allport, J. M.
Gillespie, and J. Young, "The Religion of the Post-War College Student, "
The Journalgf Psycholoi, 25 (1948), pp. 3-33; Rose K. Goldsen, et a1. ,
What College Students Think, New York: D. Van Nostrand Co. , Inc—:—
1960; and Jacob, op. cit.

 

 

 

Since empirical data on individual seniors at the time they we re entering
college was unavailable, an alternative method was used. That is,
although data on individual seniors was not available, Toch and his as so-
ciates did have data on an aggregate sample of the seniors when they
were freshmen. Therefore, rather than use the selective and highly
unreliable ”memory" of each senior, it was decided that social factors
could be selected which would enable use of this aggregate sample.
Therefore, the data gathered was for the purpose of analyzing aggre-
gates rather than individuals which requires longitudinal studies. This
decision, of course, imposes limitations on the nature of social factors
and the type of conceptualization which can be used. Therefore, whereas
this study does not investigate changes within the college environment
Hers—e; nor individual student changes, it does enable comparison of
freshman and senior aggregates in a manner to validate explicit social
factors predi5posing an individual change. Thus, although the study of
specific factors within college, such as peer group-family associational
networks, we re precluded in the design of this study because of a lack
of existing data, the present study is based on a cross-sectional repre-
sentation of freshmen and seniors thus providing a means to investigate
the change in religious belief systems page. In addition, since
aggregate data does exist on the seniors when they were freshmen, the

affected changes resultant from the college process may be explicated.

-6-

Another element distinguishing this study from most studies of
religious beliefs is that the present conceptualization focuses upon
belief patterns which cross denominational lines thus enabling the
researcher to classify the student by types of belief pattern rather
than by denomination. Furthermore, by focusing upon belief systems
rather than denominations, one avoids the gross simplification of con-
trasting Protestants, Catholics, and Jews. For instance, the fallacy
of comparing Protestants and Roman Catholics has been demonstrated
by Charles Y. Glock and Rodney Stark. More specifically, by not
differentiating between Protestant groups, they argue, social scientists
are using statistical fiction. Thus, they maintain it is no longer
justifiable to view Protestantism as a unified religious point of view. 6
Furthermore, Hans Toch and Robert Anderson have also introduced
another important dimension relative to this issue. That is, from the
perspective of belief patterns or typologies, they found no tendency
for people of any given denomination to be of the same type. 7 Thus,
the conceptualization of belief systems to be used in this study cuts
across denominational lines and avoids positing together two persons

who have the same denominational preferences but whose belief systems

are far from the same. Thirdly, by concentrating on belief systems

 

 

6Char1es Y. Glock and Rodney Stark, Religion and Society in Tension,
Chicago: Rand McNally Co. , 1965, pp. 86-122.

7Hans Toch and Robe rt Anderson, "Religious Belief and Denominational
Affiliation, “ Religious Education, May-June 1960, pp. 193-200.

 

rather than single beliefs, a more adequate, though incomplete,
conceptualization of personality is implemented. 8 For instance, since
this conceptualization refers to belief patterns or combinations, several
beliefs must be changed for a change to be recorded. Thus, this con-
ceptualization should help prevent the error of interpreting peripheral
belief changes as major changes of perspective.

One important aspect of this study is the subject matter on which
it is based. In short, because religious belief systems are the focus
of the investigation does not imply that generalizations may be made
about the nature of religion p_e_1_‘_ _s_e_. A point well taken by Clock and
Stark's conceptualization of religion is that religion is a multidimension-
al phenomenon of which the ideological aspect is only one dimension. 9
Thus, the generalizations from this study will refer only to the ideological
dimension of religion: in short, belief systems. Furthermore, since
the emphasis is upon belief systems pw_rS_e; rather than religiousness,
the findings should also have implications for other types of belief system
change as well as for personality theory.

One additional conceptual problem which needs clarification is in

relation to the reciprocality of the definitions of religion and secularization.

 

8See Milton Rokeach, The Open and Closed Mind, New York: Basic
Books, Inc., 1960, pp. 18-19.

 

 

9Glock and Stark, op. cit., pp. 18-38.

That is, one's definition of religion also has implications for the
conceptualization of secularization. For instance, functionalists such
as Thomas Luckmann and J. Milton Yinger view current changes in
religion as the emergence of new social forms of religion. 10 Further-
more, Luckmann, in particular, criticizes the assumptions of an
identification of church and religion and of a correspondence between
an individual's religious "needsH and the "official" objectivated social
form of religion. Thus, whereas Luckmann would tend to view church-
oriented religion as an institutionally specialized social form of religion,
he would also assert that, since an individual's religion corresponds
to his hierarchially arranged sphere of ”ultimate" significance, there
exists a potential disjuncture between the "official'I model ‘of religion
and one's actual religion. Thus, he postulates an emerging social
form of religion and defines secularization in terms of decreasing
functions of religion in the individual's total life sphere or, more
specifically, the limitation of religion to the private sphere. 11
Other sociologists, however, such as Glock and Stark and Bryan

R. Wilson, take a different approach toward defining religion and,

therefore, also define secularization somewhat differently. 12 For

 

10See Thomas Luckmann, The Invisible Religion, New York: The
Macmillan Co. , 1967 and J. Milton Yinger, Sociology Looks at Religion,
New York: The Macmillan Co. , 1961, esp. pp. 65-74.

 

 

11Thomas Luckmann, _o_p. cit.

12see Glock and Stark, pp. 933., pp. 1-38, 86-122; and Bryan R. Wilson,
Religion in Secular Society, London, C. A. Watts 8: Co. , ltd. , 1966.

 

-9-

instance, whereas Glock and Stark recognize the functional equivalence
of all value orientations which provide men with solutions to their
questions of ultimate meaning, they nevertheless distinguish between
kinds of value orientations. Thus, they define all value orientations
that base solutions to problems of ultimate meaning in some manner
upon a supernatural being, world, or force as religious perspectives.
On the other hand, those value orientations which do not affirm a
supernatural but limit their solutions to problems of ultimate meaning
to the material world, they define as humanist perspectives. Thus,
their conceptualization distinguishes the secular or irreligious world
views from religious ones. In this manner, although both types of
value orientations are me rely alternatives to the same basic phenomenon,
secularization is conceived as a decrease in beliefs of a “religious"
nature. Thus, secularization of American religion is defined by Glock
and Stark as a replacement of mystical, supernatural elements of

traditional Christianity by demythologized, ethical ones. 13

 

13Glock and Stark, 22. cit., pp. 1-17, 116-117; For a fullerdiscussion
of the current religion-secularization dialogue in the sociology of religion
the following additional references are perhaps most significant: Peter L. Berger,
”A Sociological View of the Secularization of Theology, " Journal for the Scientific
Study (if Religion, 5, Fall 1966, pp. 3-16 and The Sacred Canopy, New York:
Doubleday 8: Co. , Inc. , 1967; Robert Bellah, "Religious Evolution, " American
Sociological Review, 29 (June 1964), pp. 358-374; Talcott Parsons, The Social
System, New York: The Free Press, 1951, pp. 163—164, 367-379 and "Socio-
logy and Social Psychology, " in Religious Perspectives in College Teaching,
Hoxie N. Fairchild (ed. ), New York: The Ronald Press Co. , 1952, esp. pp.
335-337; and Larry Shiner, ”The Concept of Secularization in Empirical Re-
search, " The Journal f2: the Scientific Study of Religion, Fall 1967, pp. 207-220.

 

 

 

 

 

 

 

 

 

-10-

The above discussion of the religion-secularization dialogue is
relevant to the present conceptualization in the sense that the purpose
of this study was not to investigate emerging social forms of religion
but rather factors which predispose a student's religious belief system
to change. Furthermore, since the purpose of the study was to inquire
into the nature of change rather than the content of the belief system,
the interest was directed toward a distinguishable ideological comparison
point. In short, since the focus of this study was more on the change
of belief systems than religionperie, this study was directed toward
a belief continuum from which a comparison of freshmen and seniors
could be made. Thus, on this basis, religion is defined in the Glock
and Stark sense. That is, "religion, " in this study, refers to those
belief systems involving a supernatural being, world, or force which
provides the basis for solutions to problems of ultimate meaning.
Therefore, although from a functional point of view, this definition is
biased toward a historical or traditional religion, it nevertheless
serves the purpose of the current study--to view belief systems on a
continuum from highly "religious" to secular. In sum, although the
conceptualization to be used in this study is historically oriented, it
nevertheless enables the researcher to differentiate between types of
belief systems and thus analyze changes which may occur in those
belief systems.

To briefly recapitulate, the purpose of the present research is

to study one dimension (the ideological) of a multidimensional phenomenon

-11..

in order to investigate the nature of its change as a result of changes
in social environment. Substantively, the study investigates social
structural variables which may prediSpose some college student's

religious belief systems to change more than those of most students.

RESEARCH DESIGN

Hypothe se 8

 

The first research question to be investigated concerns the amount
and nature of change in religious belief systems between the freshman
and senior years. That is, I propose to contrast the types of belief
systems of graduating seniors with those of entering freshmen.
Furthermore, in order to eliminate the effect of secularization which is
occurring in society in general, I will first measure the difference be-
tween the belief patterns of entering freshmen in 1967 and those of
seniors when they were freshmen in 1963. Finally, the amount of
actual change during college will then be measured by the difference
between the remaining freshman sample's belief patterns and those of
the seniors. Thus, the first major hypothesis to be tested is the following:

HO: There is no difference between the entering freshman

and the graduating senior's belief patterns as measured
by the mean number of items agreed upon within the
four categories comprising a belief system.
The second research question to be investigated concerns certain

social structural variables which may potentially predispose a student's

religious belief system to change. Thus, whereas change of perspective

-12..

is still of paramount interest, the focus will be upon why and how
change is induced. That is, even though dynamics within the college
process are not studied, structural factors predisposing change are
examined in order to further extend the causes of why change takes
place in some students' belief systems. Thus, it is specifically
directed toward further explication of why some students' perspectives
change more than those of most students. The particular social
factors which were selected as variables are socio-economic status,
characteristics of home community, and homogeneity-hete rogeneity
of "significant others. " More specifically, the major hypothesis,
which will subsequently be broken down into sub-hypotheses, is as
follows:
HO: There is no difference between the entering freshman
and the graduating senior in the type of belief patterns
as measured by the number of items agreed or disagreed
upon within the four categories comprising a belief
system, given that the following variables in his social
environment are controlled:
1. Socio-economic status of his family
2. Characteristics of his home community
3. His "significant other" relationships
To be mo re meaningful this hypothesis will be broken down into
three sub-hypotheses. Also a brief theoretical rationale for the
inclusion of each particular complex of social variables will precede
each sub-hypothesis. The first set of social factors to be selected

was that of socio-economic status. The import of this complex of

variables has long been recognized in respect to different perspectives

-13..

for interpreting the world. The fact that different socio-economic
status connotes different life-styles, different world views, different
as sociational networks, and different religious "needs" has been
substantially supported by research. 14 However, while it is generally
believed that orthodox beliefs and emotional religiousness are
primarily adhered to by the backward, lower-classes, Glock and

Stark point out that recent research has shown that religious belief
systems, whether fundamental or liberal, are largely a middle- and
upper-class phenomenon. Furthermore, they point out that the most
re cent research examining this question, which states that the lowe r-
classes are more prone to religious beliefs, was based solely on

re spondents who we re church members. Therefore, Glock and Stark
argue, whereas the lower-classes when viewed as a whole are the
least likely to believe in a traditional theology, those lower-class
persons who are involved in religion are even more inclined than
middle- and upper-class persons to hold fundamentalist religious
outlooks. 15 Thus, since the re is not only a differential rate of involve-

ment between classes, but also a divergence within at least the lower

 

14A few of those most directly substantiating the relationship between
socio-economic status and types of religious involvement are Max Weber,
The Protestant Ethic and the Spirit of Capitalism, New York: Charles
Scribner's Sons, 1958, esp. pp. 72:78; N. J. Demerath, 111, Social Class
in American Protestantism, Chicago: Rand McNally 8: Co. , 1965; Richard
Niebuhr, Social Sources of Denominationalism, New York: The World
Publishing Co., 1964, esp. pp. 26-33, 80-89; J. Milton Yinger, pp. 333.,
pp. 23-63; and Goldsen, <_)_p_. c_it., pp. 177-178.

 

 

 

 

 

15Glock and Stark, 9p. cit. , Charpters 10 and 11.

-14-

class in terms of whether one is involved at all or not, the present
study does not postulate that one socio-economic level will be more
effective than another in predisposing change. That is, since change
in one dimension (the ritualistic) may also greatly affect another
dimension (the ideological), at least in the lower-classes, and since
the current study's focus is change per 33, this matter of differential
effect upon change in religious belief systems will itself be postulated
as an empirical question. Thus, the focus will be upon differential
rates of involvement within socio-economic status at both the fresh-
man and senior levels. In sum, by holding each dimension of socio-
economic status constant for both freshman and senior students, each
dimension's effect on change can be measured. The Specific sub-
hypothesis, then, is:
H0: There is no difference between the entering freshman

and the graduating senior in the number of items agreed

or disagreed upon within the four categories comprising

a belief system, given that both groups of persons have

the same socio-economic background prior to college

as measured by parents' occupation(s), education, and

income.

The second complex of social variables selected involved three

characteristics of one's home community--the size and type of
community and the size of the student's graduating high school class.

Perhaps the import of an individual's home community relative to

religious perspective is best stated by Richard A. Peterson and

-15-

N. J. Demerath and Gerhard Lenski. 16 In both cases the most significant
aspect asserted to differentiate rural and urban life in terms of religious
perspective was the amount of structural differentiation. More specifically,
urban conditions bring people of diverse social backgrounds into as socia-
tion with one another and necessitated cooperation produces norms of
tolerance and religious neutralism in some aspects of life. Secondly, in
a quite differentiated environment, an individual's world views tend to
become specialized and compartmentalized. Thus, world views have an
increas ing tendency to become discrete parts rather than a unified

whole with each part being relatively self-autonomous. In short, not

only is the sphere of religious autonomy decreased but its import is

also subject to increased questioning. The type of community, as well

as its size, was included in order to further differentiate between certain
communities. For example, this allows the researcher to distinguish
between two communities of equal size, one of which is a suburb of a
large city and the other situated in a rural farming area. Finally,
inclusion of the size of one's graduating high school class was based

upon evidence pointing to the quality of an individual's secondary school

as well as the location and size of his home community as a crucial

variable for adjustment during college. 17 Thus, even though the

 

16Richard A. Peterson and N. J. Demerath, III, "Introduction" in Millhands
and Preachers by Liston Pope, New Haven, Conn.: Yale University Press,
1942; Gerhard Lenski, The Religious Factor, Garden City, New York: Doubleday
and Co., Inc., 1961, esp. pp. 8-12.

 

 

 

l7John Summerskill, "Dr0pouts From College, " in College and Character.
Nevitt Sanford (ed), New York: John Wiley 8: Sons, Inc. , 1964, pp. 188-192.

 

-16-

effect upon some individuals may be attrition, the question in this

case is the effect in terms of religious belief system for those students
who succeed. In addition, a larger high school class, it would seem,
would have a similar effect as that of urbanization in terms of bringing
together people from diverse social backgrounds. Thus, the specific
sub-hypothesis is:

H o

0' There is no difference between the entering freshman

and the graduating senior in the number of items agreed
or disagreed upon within the four categories comprising

a belief system, given that both groups of persons were
previously related to the same size and type of community
and the same size of graduating high school class.

The final complex of social variables chosen was that of an
individual's "significant others. " "Significant others" are defined for
purposes of this study as those individuals whom the respondent
perceived as having influenced him (whether positively or negatively)
in terms of formulating his philosophical and religious views. Although
these persons serve as reference points for the individual, they are not,
sociologically speaking, a reference group and, therefore, the term

”Significant other” was chosen. 18 Furthermore, research on the

influence of others in relation to an individual's behavior has been

 

18See Carl J. Couch and John S. Murray, "Significant Others and
Evaluation, " Sociometry, 27 (1964), pp. 502-509; for a more complete
treatment of the "significant other" concept in an empirical context, see
William F. Rushby, "Location in the Social Structure, Significant Others,
and Level of Educational and Occupational Aspirations: An Exploratory
Study." Unpublished M. A. thesis, Michigan State University, 1966.

 

-17-

conducted in a wide variety of social contexts and suggests that this
approach has relevance for understanding many aspects of cognitive
behavior. To be more specific, an individual's religious belief system
is formed within the context of, and sustained and/or modified by, the
individual's daily interaction with others. Thus, other individuals
may be perceived as communication linkages between belief systems.
Furthermore, since there is evidence supporting the notion that hetero-
geneity of religious affiliation is influential both in terms of belief
change and effective peer-group influence, 19 the present sub-hypothesis
investigates the relation of homogeneity-heterogeneity of "significant
other" religious preferences to change in religious belief systems.
The hypothesis, then, is:
H0: There is no difference between the entering freshman

and the graduating senior in the number of items agreed

or disagreed upon within the four categories comprising

a belief system, given that both groups of persons'

"significant others" have the same degree of homogeneity
of religious preference.

Operational Definition of Belief System

 

The four categories of the belief inventory are comprised of a

liberal dimension and a conservative dimension. The belief items

 

19See T. M. Newcomb, "Student Peer-Group Influence," in College and
Character, Nevitt Sanford (ed), New York: John Wiley 8: Sons, Inc. , 1964;
Isabelle Payne, "The Relationship Between Attitudes and Values and Selected
Background Characteristics. " Unpublished Ed.D. dissertation, Michigan
State University, 1961, p. 75.

 

 

-13-

were originally chosen in order to classify manifestations of religious
conservatism (30 items) and religious liberalism (30 items). * The two
conservative categories are referred to as "Orthodoxy" and "Fundamen-
talism.: The two liberal categories are called "Liberalism" and
"Secularism. "

An individual profile for each subject was constructed on the basis
of the items he agreed with or disagreed with. The instructions on the
second part of the instrument read, "Please read the statements carefully.
Whenever you find one with which you AGREE, please check the space

under 'AGREE'. Whenever you see one with which you DISAGREE,

 

please check the Space under 'DISAGREE'. If you neither agree nor

 

disagree with a statement, please leave both Spaces blank, but make
sure you catch all the statements about which you feel one way or the
other. " The categories were determined as follows:

CATEGORY SCORING

Conservative Dimension Liberal Dimension

 

 

ORTHODOX FUNDAMENTAL LIBERAL SECULAR
#5 agree** 1 agree 7 agree 2 disagree
13 disagree 8 agree 10 agree 3 agree
14 disagree 9 agree 12 agree 4 agree
15 disagree 11 agree 16 agree 6 agree
17 agree 24 disagree 18 agree 19 agree
27 agree 30 agree 20 disagree 22 agree
36 agree 32 agree 21 agree 23 agree
37 agree 38 agree 25 agree 26 agree
42 agree 39 agree 28 agree 29 agree
44 disagree 41 agree 33 agree 31 agree

 

*The actual items are included in Appendix.

**Number in each case refers to the number of the item in the questionnaire.

See the instrument used.

-19-

Category Scoring continued:

ORTHODOX FUNDAMENTAL LIBERAL SECULAR
45 agree 49 agree 47 agree 34 agree
46 agree 50 agree 58 agree 35 agree
48 agree 52 agree 40 agree
55 agree 53 agree 43 agree
54 agree 51 disagree
56 disagree 57 agree
59 agree
60 agree
14 16

12 18
\ 30 / \ 30/

The items of the belief statements left blank were not computed in an
individual's belief profile.

It is reasoned that if this breakdown of the items is valid, there
should be positive correlation between the two conservative categories
and also between the two liberal categories, while there should be a
negative correlation between either conservative category and the liberal
categories or between either liberal category and the conservative
categories. Table 1 gives us the correlation of items chosen by both
the senior and freshman samples. The similarity of the correlation for
both samples indicates the reliability of the inventory. Also, the positive
correlations in the conservative and in the liberal dimensions, together
with the negative correlations between liberal and conservative items,
indicates the validity of the classifications.

Each individual respondent was classified as consistent in his beliefs,

if he scored high in any one of the four categories and low in the other

-20-

TABLE 1

Correlation of Belief Inventory Items for
Senior and Freshman Samples, 1967*

 

 

Seniors (N=294) Freshmen (N=611)
1 2 3 4 1 2 3 4
l. 00 1 1. 00
0.51 1.00 2 0.50 1.00
-O. 17 -0.27 1.00 3 -0.18 -0. 14 1.00
-0.19 -0.45 0.37 1.00 4 -O.35 -0.30 0.50 1.00

 

 

NOTE: l=orthodox items
2=fundamental items
3=liberal items
4=secular items

*Us ed Product- Moment Correlation

-21-

or if he scored high in either the conservative or liberal dimension
and low in the other. An individual was classified as inconsistent in
his beliefs or that he possessed a diffuse belief pattern if he held com-
parable scores over the four categories or two high scores in opposing
dimensions. For tables of contingency, analysis computations were
made on the basis of 50% consistency in any one of the categories and
also on the basis of 67% consistency in any one category. If this
criterion was not met in each case, the individual was catalogued as

"mixed" or "inconsistent" in his beliefs.

Construction of Indices

 

The Socio-Economic Status (SES) of an individual is classified as
low, medium and high based on the fathe r's reported education, type
occupation, and family annual income. Since less than 10% reported
no information on the fathers and since few reported working mothers,
for consistency of data, only the fathers information was considered
relevant for the first two items. The index of SES was established as
follows:

Education less than high school was given a value of 1;

high school graduate and some college was given a value of 2;

college degree and advanced studies was given a value of 3.

White collar workers including professionals, proprietors,

managers, officials, clerical and sales workers were given

a value of 2 while blue collar workers including craftsman,

farmer, service workers, operators, laborers and domestics
were given a value of 1.20 Income, was arbitarily divided

 

20The primary sources used for occupational classification was Charles
H. Backstrom and Gerald D. Hursh, Survey Research, Northwestern University
Press, 1963; Joseph A. Kahl, The American Class Structure, New York:
Holt, Rinehart 8: Winston, 1953.

 

 

-22-

between incomes under $10, 000 which was valued as 1

and incomes over $10, 001 which was given a value of 2.

This provided each respondent with a range of scores

possible from 3 to 7. Those scoring 3 or 4 were classi-

fied as Low SES; those scoring 5 were classified as

Medium SES; while those scoring 6 or 7 were classified

as High SES.

The inter-relationship of the three variables is seen in Tables 2a, 2b,
and 2c.

An index of three community types (rural, transitional, and urban)
was constructed by correlating information about size of community,
type of community, and size of the high school graduating class. The
size of the church or synagogue was not included since a fairly large
number of respondents indicated no church affiliation. The index was
comprised by alloting the following values:

Item Value
community Size under 2, 500
2, 500-10, 000
10, 000-50, 000

50,000-100,000
100,000-over

U'lI-D-WNt—o

size of graduating class
under 100
100-250
250-500
500-1, 000
1,000-over

mvthv-d

type of community - agricultural
agricultural-industrial
residential

educational

industrial

mrthH

-23-

TABLE 2a. Percentage Type Occupation controlled by Education and
Income - Freshman Sample, 1967

 

 

Education With Education With
In come ( $10, 000 Income > $10, 000
colle ge , college
0-11 yr. 12-15yr degree+ 0-11 yr. 12-15yr degree+ TOTALS
LBC (59) 55% 31% 2% 8% 5% 0% 101%
UBC (135) 17% 42% 1% 10% 28% 2% 100%
LWC (78) 8% 28% 11% 5% 35% 13% 100%
UWC (265] 2% 10% 9% 3% 34% 42% 100%

 

 

 

 

 

 

 

 

 

Total N=5" 7

LBC=Lower Blue Collar; UBC=Upper Blue Collar; LWC=Lower White Collar;
UWC=Upper White Collar. Number within each occupational category is in
parentheses. Percentage totaling more than 100% due to rounding error.

TABLE 2b. Comparison of Education with Annual Income
Senior Sample, 1967

 

 

 

 

 

 

 

 

 

EDUCATION
INCOME 0-11 yr. 12-15 yr. college degree+
< $10, 000 69% 31% 19%
>$10, 000 31% 69% 81%
100% 100% 100% Total N=281
N=58 N=117 N=106

TABLE 2c. Comparison of Education with Annual Income
Freshman Sample, 1967

 

 

 

 

 

 

 

 

 

ED AT
INCOME 0-11 yr. 12-1J5Cyr.IOI:ollege degree+
< $10, 000 69% 44% 22%
> $10, 000 31% 56% 78%
100% 100% 100%

N=98 N=280 N= 159 Total N: 537

 

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-24-

A preliminary examination of the data revealed that, because of
Similarity of patterns, residential—industrial, educational-industrial,
and industrial-other could be all classified ”Industrial;" agricultural—
residential could justifiably be combined with "Agricultural;" suburban-
residential and residential-other could be classified with "Residential;"
and educational-residential could be included within "Educational. "

The total possible sums of the three major variables gave a range of
3—15. This range was then sub-divided to provide the following types
of community:

rural - scores of 3, 4, 5, or 6

transitional - scores of 7, 8, or 9

urban - scores of 10 and above
A review of the inter-relatedness of these three variables is seen in
Tables 3a-f.

"Significant Others" (SO) are defined in this study as those persons
whom the respondent perceives as having helped him formulate his
philosophical and religious views. The questionnaire asked the respon-
dents to identify the SO by relationship to him, to designate their religious
affiliation (if known), and to indicate whether the SO had a positive
(i. e. , strengthening in the sense of supporting his personal views) or
negative (1. e. , strengthening in the sense of opposing and hence causing
him to defend his views) influence on his personal beliefs. The question
also asked, ”How strongly does he or she agree with your religious
beliefs: Very strongly, Strongly, or Not too strongly?" This was

intended to help delineate the homogeneity or heterogeneity of the belief

-26-

TABLE 3c. Type Community and Size High School Graduating Class
Freshman Sample, 1967*

 

 

Size High School
Type Community “finder 100 250 500 OVer
100 250 500 1000 -1000

 

 

Agricultural 45 32 2(4) 3(3) 1(1)
Agricultural-Indus trial 8(7) 5 3(5) 1(1) 0(0)
Residential 29 41 58 66 95

Educational 6(5) 3(5) 4(7) 3(4) 1(1)
Industrial 12 19 33 27 3(2)

 

100 100 100 100 100
N=84 N=176 N=183 N=124 N=76 Total N=643

*Percentags are based only on those students expressing beliefs on the items.
N is included in parentheses when it is below 10.

 

TABLE 3d. Type Community and Size of High School Graduating Class
Senior Sample, 1967*

 

 

Size High School
Type Community under 100 250 500 oVer
100 250 500 1000 1000

 

 

Agricultural 6O 16 2(2) 5(2) 0(0)
3(2) 11(7) 3(3) 0(0) 0(0)

Agricultural-Indus trial

 

Residential 17 4o 51 so look”
Educational 3(2) 5(3) 9(8) 7(3) 0(0)
Industrial 17 28 35 38 0(0)
100 100 100 100 100
N=59 N=63 N=92 N=44 N=l Total N=259

*Percentages are based only on those students expressing beliefs on the items.
N is included in parentheses when it is below 10.

-27-

Table 3e. Size of Community and Size of High School Graduating Class
Freshman Sample, 1967*

 

Siz e High School

 

 

 

Size Community under 100 250 500 over
100 250 500 1000 1000
under 2, 500 46 18 I111— 5161 8(1)
2,500-10,000 22 41 19 5(6) 0(0)
10, 000-50, 000 20 18 45 25 33(4)
50, 000-100, 000 7(6) 3 14 26 17(2)
100, 000 and over 5(5) 13 19 36 42(5)
100 98 98 97 100

N=91 N=189 N=183 N=122 N=12 Total N=597

*Percentages are based only on those students expressing beliefs on the items.
N is included in parentheses when it is below 10.

 

TABLE 3f. Size of Community and Size of High School Graduating Class
Senior Sample, 1967*

 

 

Size High School
Size Community Tinder T00 250 500 over
100 250 500 1000 1000

 

 

 

under 2, 500 45 4(3) 3(3) 2(1) 0(0)
2, 500-10, 000 38 37 13 4(2) 0(0)
10, 000-50, 000 6(4) 25 39 18(8) 33(1)
50, 000-100, 000 4(3) 17 13 29 0(0)
100, 000 and over 8(6) 17 32 47 67(2)
99 100 100 100 100 .
N=73 N=72 N=100 N=45 N=3 Total N=292

*Percentaggs are based only on those students expressing beliefs on the items.
N is included in parentheses when it is below 10.

-23-

systems of the respondent's SO, but because of apparent misinterpretation
of the question and questionable value, the question was not considered
in the construction of the Significant Other Index.

"Religious homogeneity" is defined as the degree to which a SO is
supportive of the respondent's belief patterns. It is considered in this
study in two aspects of comparison between the respondent and his SO:
religious preference of the SO--whether it is the identical to or different
from the respondent's own and positive or negative influence upon the
respondent. It is reasoned that a SO of the same religious preference
and positive in influence or a SO of different preference but negative in
influence would both produce the same effect upon the respondent and,
therefore, contribute to homogeneity of SO relationship to the respondent.
Conversely, a SO of the same religious preference but negative in
influence, or one of different preference but positive in influence would
essentially produce the same effect and produce a situation of hetero-
geneity of belief context. This should make the respondent more
susceptible to change of beliefs.

The SO Religious Homogeneity Index was constructed in the
following way. First, the religious preference of the SO was classed
as either identical to the reSpondent'S--Protestant different (if respon-
dent was Protestant), or Protestant-Catholic-Jewish-Agnostic different.
Those 50 whose religious preference was not known were discounted.

Finally, the SO were classed as either homogeneous (supportive of

-29-

the respondent's belief system), heterogeneous (producing a situation
conducive to change of professed beliefs), or mixed (when two or more
SO were listed and no clear homogeneous or heterogeneous situation
could be determined). The criterion for classification was 60% or

greater for homogeneous-heterogeneous and less than 60% for mixed.

Research Population and Sample

 

Two samples were employed in this study. The first was comprised
of 400 Michigan State Seniors drawn from a total population of 6, 548
seniors registered during Spring term 1967. The Michigan State Uni-
versity Data Processing Center selected the simple random sample on the
basis of student numbers. To each of these seniors a covering letter
and a two part self-administered questionnaire was mailed enclosing
a stamped, self-addressed return envelope. Three days following
the initial mailing, a personal telephone call was made to each subject
possessing phones urging cooperation. Two weeks later, a second
letter, questionnaire, and return envelope was mailed to the homes
of those who had not responded.

The initial effort produced 252 replies (63%) and an additional 49
completed instruments (12. 25%) were returned following the second
mailing. The 301 returned questionnaires representing 75.25% of the
initial sample contained 59% male respondents as compared with a
total University male population of 56% (the division by sex of the senior

class alone was not available. ). The slight difference between the

-30-

sample and the population was not considered sufficient to have influenced
the results obtained. In addition, when it is noted that the attrition
rate of females throughout the college experience tends to increase
the male to female ration, this could account for the 3% differential.*
Of the 99 non-respondents, 6 were returned to the researchers
by the Post Office as undeliverable because addressee was "unknown, "
"moved, left no address, " or "not at address given." The sex break-
down of the 99 Showed 56 males and 43 females which is comparable
to the total university division.
A comparison of the 49 late respondents to the total senior sample
showed both within a standard deviation range between 2.4 and 4. 3
and the following comparison of mean scores in the four categories of

belief patte rns:

Total sample Late respondents Difference
Orthodoxy 3. 0531 2. 7755 —. 2776
Fundamentalism 2. 7755 2. 5306 -. 2449
Liberalism 6. 2531 6. 3265 +. 0734
Secularism 4. 9592 4. 8163 -. 1429

This indicates that the late respondents were very slightly less
conservative than the total sample with the greatest difference in
Orthodoxy and least difference in Liberalism. Therefore, it it is assumed
that the non-respondents resemble the late respondents, the belief

inventory scores will Show a Slight conservative bias.

 

*Of the 301 returned instruments, 7 we re unusable. One was
obviously spurious and the other Six were incomplete in information,

particularly in the second part.

-31-

A second sample of fall term 1967 entering freshmen was secured
during the summer orientation sessions. No pre-determined design
was employed in allotting assignments for orientation. Each student
selected the time of orientation according to his own convenience and
desire. The researchers were permitted by the Freshmen Orientation
Director to select two such sessions for the application of their
instrument. A total sample of 605 freshmen were thereby secured.
Although the procedure employed does not provide a simple random
sample, it is probably as close as one can come without the use of a
pre-established random sampling procedure. It was believed that the
method used would provide an adequate cross-sectional representation
of the freshmen class. Forty-five percent of this sample we re males.
The discrepancy may be reasoned as resulting from the probability that
more males than females would have summer work commitments. The
discrepancy means simply that the sample is slightly biased toward

females .

Instrument Adaptation

 

A two-part self-administe red questionnaire was employed. The
senior questionnaire contained additional questions pertaining to the
college experience but aside from this was identical to the freshmen
que 3 tionnai re .

Part I consisted of social demographic factors prior to the college

experience. It was designed to provide information about: 1) the

-32-

socio-economic status of the respondent's family, 2) community factors
which provide an environmental context for the respondent's pre-
college development, and 3) significant others whom the respondent
perceived as contributing to his world views.

Part II of the questionnaire was a sixty-item adaptation of a belief
inventory designed by Hans Toch and Robert Anderson of Michigan
State University. The adapted form contained only those items upon
which unanimity of opinion had been expressed by theologians and clergy-
men consulted by Toch and Anderson in the formation of their instrument,21
and the exact items used by them in the determination of the four cate-
gories of orthodoxy, fundamentalism, religious liberalism, and
secularism. Table 4 compares the standard deviation of means in the
four categories of the two samples of this study with the standard
deviations obtained by Toch and Anderson in studies of 1960, 1961, and

1963. It indicates that the standard deviations of this study deviations

of this study fall within the limits of the previous studies.

 

21For a complete description of the construction of the Toch-
Anderson Belief Inventory, see H. Toch and R. Anderson, "Religious
Belief and Denominational Affiliation, " Religious Education, May-June,
1960, pp. 193-34; and Hans Toch, et al. , ”Secularization in College:
An EXploratory Study, " Religious Education, Nov. -Dec. , 1964, p. 491.

 

 

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-34-

RESULTS AND DISCUSSION

Profile of Belief System Change

 

The first hypothesis to be tested states that there is no difference
between the entering freshman and the graduating senior's belief
patterns when measured by the mean number of items agreed or dis-
agreed upon within the four categories comprising a belief system.
Table 5 lists not only the samples in which we are directly interested
for testing this hypothesis but also Toch-Anderson samples of previous
years. Thus, this table permits a quick comparison of studies of
subsequent years as well as the mean scores of the 1963 and 1967
freshman samples and the senior sample of 1967. For a comparison
of the samples to be used only for testing this hypothesis see Figure 1.

The first comparison to be made concerns the total amount of
change within the same class between the years 1963 and 1967 (i.e. ,
freshman 1963, seniors 1967). From Table 5, one can see that there
is a decrease of 2. 3 and 2.7 items agreed (or disagreed) upon in the
orthodox and fundamental categories and a net gain of . 9 and 1. 7 in
the liberal and secular categories. These scores provide us with a
measure of the total amount of change in four years inclusive of both
college and societal influences. However, by subtracting the difference
between the freshman samples from the gross amount of change, a
large amount of the change resultant from Secularization at the societal

level is eliminated. Thus, we can conclude that the amount of change

-35-

 

 

 

 

 

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Agreed
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-36..

FIGURE 1

Mean Number of Items Agreed Within Four Categories of
Freshmen and Senior Samples (1967)
Compared With Toch-Anderson Studies of Freshmen (1963)

Seniors 1967
Freshmen 1967
Freshmen 1963

#1 #2 #3 #4

Orthodoxy Fundamental Libe ral Secular

CATEGORIES

-37-

resultant from the college environment in the conservative categories
was -1. 6 and -1. 5 reSpectively and for the liberal categories +. 5

and +1. 6 reSpectively. In sum, the conservative dimension looses 3. 1
mean items chosen whereas the liberal dimension gains 2. 1. The
significance of these changes can perhaps best be understood when
viewed from a percentage point of view. That is, there is a 34% de-
crease in the conservative dimension and a 23% increase in the liberal
dimension. Thus, it is quite evident that the null hypothesis related
to the difference between freshman and senior samples in the mean
number of items agreed upon is clearly false. In short, there is a
difference between these two aggregate samples, and the difference

or amount of change is rather large.

Obviously, the amount of change demonstrated is not zero-sum
quantity where a decrease in one dimension results in an increase in
the other and vice versa. In other words, because an individual no
longer believes an orthodox belief does not mean that it has been re-
placed by a liberal or secular one. Rather, it may not have been
replaced at all, or it may merely have become at least temporarily
unimportant. In this respect, G. W. Allport suggests that the task
of integrating the values of religion with current needs of daily life is
one which few youths seem able to accomplish. Thus, at this particular
age, religion becomes somewhat secondary; and it is not necessary,
Allport maintains, to replace discarded or displaced beliefs with new

operative ones. Finally, he suggests this integrative process will

-38-

more likely be accomplished later in the maturation process as marriage
and children take their toll. 22

However, for our purposes, the import of the findings is that there
is a Significant decrease in the conservative dimension and a considerable
increase in the liberal dimension, despite controlling for the process
of secularization at the societal level. Furthermore, in relation to the
nature of change, the orthodox and fundamental categories both decrease
Significantly, whereas, in the liberal dimension, both categories in-
crease but the secular category increases much more than its liberal
counterpart. (See Figure 1.) In Short, although we will no longer be
able to control for societal secularization, it has been clearly demon-
strated that the college environmentpgrgg is conducive to_change in
religious belief systems. Therefore, we may extend our investigation
to social structural variables within which there may be differential

rates of affect upon change in belief systems.

Socio-Economic Status and Belief System Change

 

The second hypothesis to be tested asserts that there is no difference

between belief systems of the entering freshman and graduating senior

 

22G. W. Allport, The Individual and His Religion, New York:
The Macmillan Company, 1950.

 

_39_

when socio-economic background prior to college is held constant. *
The findings in Tables 6a and 6b make it quite apparent that
differential location in socio-economic status predisposes differential
change in religious belief system. This assertion may be seen from

two points of view. First, one may examine the decrease within the
conservative dimension within each location of socio-economic status.
For instance, in this case, the percentage of persons of low and
medium socio-economic locations decreases twice as much as the
percentage of persons of high socio-economic status. Furthermore,
in the liberal dimension, there is an increae of 18, 30, and 28% as
one moves from high to low socio—economic status. Secondly, one
may view the differential effect by examining the differences across
both conservative and liberal dimensions within each class. That is,
in the freshman sample, there is a difference of 18% between the

high and low SES in the conservative dimension; whereas in the senior

sample, there is only a difference of 9%. Also in the liberal dimension

 

*There was no significant difference in results dependent upon whether
the computationg of belief systems were based on the 50% or 67% criterion.
For instance, within each of the sub-hypothesis findings, the 67% criterion
produces results which have less percentage loss in the conservative dimen-
sion but more of an increase in the liberal dimension. Furthermore, within
the mixed belief system category, whereas there is a consistent decrease in
percentages in the 67% criterion findings, the 50% criterion has inconsistent
results--i. e. , gains and losses. However, the 50% criterion often has re-
spondents of less than 10 in number which might account for this inconsistency.
At any rate, it seems that from a consideration of all the categories of belief
system, the 67% criterion provides better discrimination between categories.
Therefore, the findings reported in the tables will be based solely on the 67%
criterion. In cases where a significant distinction occurs on the basis of the
criterion used, the 50% criterion findings will be included in the discussion.

-40-

TABLE 6a. Percentages of Freshman Sample's Type of Belief System
by Socio-Economic Status

 

 

Socio-Economic Status
Type of Belief System Lo Med Hi Total

 

Conservative 37 31 19 26
Mixed 37 38 38 38
Liberal 26 31 43 36

 

100 '100 100 100
N=16l N=105 N=289 N=555

TABLE 6b. Percentages of Senior Sample's Type of Belief System
by Socio-Economic Status*

 

_ Socio-Economic Status
' Type of Bel1ef System Lo Med Hi Total

 

Conse rvative 20 12( 6) ll 13
Mixed 25 27 28 27
Liberal 54 61 61 60

 

99 100 100 100
N=59 N=49 N=168 N=276

*N is included in parentheses when it is below 10.

-41-

of the freshman class, there is a difference of 17% from the low to the
high SES whereas in the senior sample, there is only a 7% difference.
Quite obviously, the wider difference within the freshman sample per-
mits a greater potential for change in some locations within socio-
economic status than others. This not only points out the import of
differential location in the socio-economic status upon belief system
formation but, after a comparison with the senior sample, also

demonstrates the import of differential location for predisposing an

 

individual to change his religious belief system. In sum, the null
hypothesis is false because there is a much greater amount of religious
belief system change in individuals of low and medium socio-economic
status than in an individual of high socio-economic status.

In relation to those belief systems which were classified as "mixed, "
there is no real differences across socio-economic status. However,
within each dimension of SES, the re is a decrease in belief systems
of this type. The percentages range from -10 to -12. Thus, whereas
the SES variable does not differentiate between decreases within mixed
types of belief systems, its lack of differentiation still points to an
increasing consistency developing in a student's belief system at the
end of the undergraduate college process, irrespective of socio-economic

status .

-42-

Type Community and Belief System Change

 

The third hypothesis asserts that there is no difference between
belief systems of the entering freshman and the graduating senior when
the Community Index, consisting of size and type of community and size
of high school graduating class, is controlled. However, the findings
reported in Tables 7a and 7b substantiate that a differential change in
belief systems occurs affecting the individual from a transitional
community most prominently. To be more specific, the amount of
change in percentages of conservative belief systems is -14, -19, and
-8 reading across from rural to urban. Also, the percent of liberal
belief system change from rural to urban categories is +22, +35, and
+21 respectively. Thus, whereas change occurs in all dimensions,
the most notable change in both a decrease of conservative belief
systems and an increase of liberal belief systems occurs in the in-
dividual from a transitional community. However, perhaps it should
be mentioned here that the data from the table based on a 50% criterion
suggests that, in terms of decreasing conservatism and increasing
liberalism, the order in both cases is highest in the transitional cate-
gory and lowest in the urban category with the rural category closer
in each case to that of the transitional one. Thus, this finding differs
somewhat from that based on the 67% criterion with respect to the
rural category. However, for purposes of consistency in the analysis,

the present discussion will pertain only to the findings from Tables 7a and b.

_43-

 

 

 

 

 

TABLE 7a. Percentages of Freshman Sample's Type of Belief System
(67% criterion) by Community Index
. Community Index

Type Of Belief System rural fran51tlona1 quan Total

Conservative 33 26 23 26

Mixed 40 41 37 39

Liberal 27 33 40 34

Total 100 100 100 99
N=122 N=196 N=245 N=563

TABLE 7b. Percentages of Senior Sample's Type of Belief System

(67% criterion) by Community Index*

Community Index

 

 

 

Type Of Belief System rural transitional urban Total
Conservative 19 7(5) 15 14
Mixed 32 25 23 26
Liberal 49 68 61 60
Total 100 100 99 100
N=69 N=72 N=128 N=269

*N is included in parentheses when it is below 10.

-44-

Thus, within the conservative belief category, the highest change
occurs in the following order: transitional, rural, urban. However,
since there is only a difference of one percentage point between the
gain in liberal belief systems, in the rural and urban categires the
primary differentiating variable for change in this dimension involves
the transitional category. In sum, whereas there is substantial
change in percentages within both liberal and conservative dimensions
of belief systems for individuals from transitional communities,

there is more of a decrease in percentages of individuals holding
conservative belief systems from rural communities than from urban
ones; and in all categories, there is a rather significant amount of
change. Therefore, since there exists a differential effect on religious
belief systems of individuals from different "types" of communities,
the null hypothesis is false.

Furthermore, in relation to mixed-types of belief systems, there
is more consistency at the senior level in all "types" of communities;
but the greatest increase in consistency of belief systems occurs in the
transitional and urban categories. From another point of view,
whereas the difference within the mixed type of belief systems within
the freshman sample was only 3%, the difference in the senior sample
is 9% with the highest type of mixed belief systems in the rural category.
Thus, the lack of an equivalent decrease of mixed types of belief systems

helps account for the discrepancy with this dimension. Perhaps the

-45-

discrepancy within this category--that is, a greater decrease than
the urban category in percent of persons holding a conservative
belief system, an equal increase with urban category in percent of
persons holding a liberal belief system, and the least decrease of all
in percentage of persons holding a mixed belief system--is due to an
individual's linkage with a rural community and family, as well as
with other types of systems. That is, whereas environment(s) unlike
his rural community have caused him to discard some of his con-
servative beliefs, he has not discarded nearly all of them. Thus,

the structural imbalance of this religious belief system may itself

be a result of either an individual in transition or remaining between
discrepant environments. Furthermore, on the basis of Toch's
findings, which were reported earlier in this discussion, we would
expect that these structurally imbalanced belief systems are quite
likely to change thus reducing even further the percentages in this
category. And, from indications of the direction of change reported
in this study, the re is a high probability that unless the individual
returns to a rural environment his belief system will become a liberal

one.

"SO" Religious Homogeneity and Belief System Change

 

The last hypothesis to be tested asserts that there is no difference

in types of beliefs systems between the entering freshman and the

-46-

graduating senior when both samples' "significant others" have the same
degree of homogeneity of religious preference. The findings reported
in Tables 8a and 8b refute this null hypothesis by relating differential
rates of SO religious homogeneity to differential rates of belief system
change. More specifically, within the conservative dimension, the
most pronounced decrease occurs in the percentage of persons who
had heterogeneous "significant others." Also, within the mixed di-
mension, there is a progressive decrease in percentage of persons
holding mixed belief systems as one moves from homogeneity to
heterogeneity. Finally, within the liberal dimension, there is a pro-
gressive increase in the percent of persons holding liberal belief
systems as one moves from homogeneous to heterogeneous religious
preference of "significant others. " In sum, an individual with
"significant othe rs" who have heterogeneous religious preference is
most predisposed to change his religious belief systems; an individual
with "significant others" who have "mixed" religious preferences is
the second most likely to change his religious belief systems; and a
person with "significant others" who has homogeneous religious pre-
ferences is the least likely to change. However significant the above
finding of differential rate of change, it should still be kept in mind
that the re is a significant amount of change even in the lowest changers
in these tables.

Discussion of relationship of "significant others" to the individual

being studied was precluded by the size of the senior sample. That is,

-47-

TABLE 8a. Percentages of Freshman Sample's Type of Belief System
(67% criterion) by "Significant Other" Religious Homogeneity
Index

 

 

SO Redigious Homogeneity Index

 

Type of Belief System

 

 

“Homogeneous m1xed hete rogeneous TbtaI
Conservative 30 24 22 27
Mixed 38 42 36 39
Liberal 31 34 42 34
Total 99 100 100 100
N=328 N=101 N=113 N=542

TABLE 8b. Percentages of Senior Sample's Type of Belief System
(67% criterion) by "Significant Other" Religious Homogeneity

 

 

 

 

 

Index*
SO Religious Homogeneity Index
Type Of Belief System homogeneous mixed heterogeneous Total
Conservative 19 15 7141 15
Mixed 29 26 16(9) 25
Liberal 52 59 77 60
Total 100 100 100 100

N=105 N=74 N=56 N=235
*N is included in parentheses when it is below 10.

-48_

tables demonstrating merely the "Significant others' " relation to the
respondent justifiably provided no consistent results. That is, simply
to know the type of "significant other" by peer, family, professional,
or mixed is not sufficient. Rather, what is needed is to also know to
what extent those "Significant others" differ from the respondent in
beliefs or preferences. Thus, it was decided to forego the inclusion
of additional, but indecisive and insufficient, data on "significant

others. "

IMPLICATIONS AND CONCLUSION

This research points to the utility of certain theoretical concepts
in terms of predisposing belief system change in situations of environ-
mental change. Furthermore, import of the social structural variables
studied in terms of predisposing differential amounts of change has
been substantiated by the present research findings.

The implications of this study are multiple. For instance, Jacob's
assertion that there is a relative small amount of basic value change
during the college process, Since he also included religious beliefs
among the basic values held, is not supported by this study. Rather,
it would seem from the findings reported he re that a more accurate

statement than some students change more than most students would

 

be some students change much more than others but all change rather
significantly. Or that some students' belief system changes are much

greater than those of other students. In this case, the present study

-49-

points out not only the amount of change but also factors which account
for differential change in belief systems. Furthermore, one possible
conceptualization which would include the findings he re would be to

refer to religious belief systems as only one aspect of personality and
examine its location in terms of the individual's self-esteem maintenance
system. For instance, if the religious belief system were of low
priority, then we would expect a high rate of change whereas if it were
of high priority, we would expect alower rate of change.

Other and perhaps more significant implications of this study
might be in reference to occupational mobility, physical mobility, and
interaction patterns. That is, it would seem that as an individual
moves up the SES ladder, certain beliefs which he held are no longer
functional and, therefore, there is a high probability of change. Secondly,
the individual from a rural or transitional environment will also likely
change his belief patterns as he moves into more highly urbanized and
structurally differentiated environments. Thirdly, the last hypothesis
tested seems to have implications for heterogeneity of friendship
structures and new associational networks or for interaction patterns
with persons of heterogeneous backgrounds relative to a given belief
phenomenon.

Finally, the findings reported in this study certainly do not speak
of every individual; that is, they refer to probabilities, likelihood, in-

creases, decreases, etc. Thus, there certainly could exist persons

-50-

who do not conform to the majority. However, investigation into
dynamics of change within the environmental change process are needed
to study the process of accommodation and resistance to changes in
ideological perspectives. Nevertheless, the current study does pro-
vide valid confirmation of social structural variables which presuppose
change in belief systems subsequent to social environmental changes.
Thus, on the basis of these findings, we can hypothesize a rather high
probability of belief change for an individual who does change his
environment. Perhaps one of the most interesting extensions of this
study would be to focus on the role of dissonance and the emotional cost
to individuals of various strata, communities, ethnic backgrounds, etc.
to become a part of a divergent environment. For instance, the differences
which occur in belief system change within socio-economic status
would seem to be most extreme in terms of emotional cost to those
individuals from low and medium locations in the SES structure.

In summary, the current research was of an exploratory nature
to examine the utility of certain theoretical constructs in reference to
the interaction of environmental change and belief change. Thus, whereas
it would seem that the import of the constructs tested herein is signifi-
cant, this research was only a preliminary step toward an explanation
of belief system change. Furthermore, the theoretical import of these
constructs is an open question which only subsequent research

can answer. It would seem that the next logical inquiry into the

-51-

interaction of environmental and belief change would be to focus on
the dynamic processes occurring within individuals who have made
an environmental change. In other words, to study the dynamics of

how and why changes in belief systems occur.

REFERENCES CITED

Allport, G. W. The Individual a_nd His Religion. New York:
The Macmillan Company, 1950.

 

Allport, G. W. , J. M. Gillespie and J. Young. "The Religion of the

Post-War College Student," The Journalgf; Psychology, 25 (1948),
pp. 3-33.

 

 

Backstrom, Charles H. and Gerald D. Hursh. Survg Research.
Northwestern University Press, 1963.

 

Bellah, Robert. "Religious Evolution, " American Sociological Review,
29 (June, 1964), pp. 358-374.

 

Berger, Peter L. "A Sociological View of the Secularization of Theology, "
Journal for 1113 Scientific Studyif Religion, 5 (Fall, 1966), pp. 3—13.

. The Sacred Canopy, New York: Doubleday 8: Co. , Inc. ,
1967.

Couch, Carl J. and John S. Murray. "Significant Others and Evaluation,"
Sociometrx, 27 (1964), pp. 502-509.

Demerath, N. J. III. Social Class ill American Protestantism, Chicago:
Rand McNally 8: Co. , 1965.

 

 

Dreger, Ralph M. "Just How Far Can Social Change Change Personality, "
The Journal iPsychology, 64 (1966), pp. 167-191.

 

Glock, Charles Y. and Rodney Stark. Religion a_n_d Society iii Tension.
Chicago: Rand McNally 8: Co. , 1965.

Goldsen, Rose K. , gtgl_. , What College Students Think. New York:
D. Van Nostrand Co. , Inc. , 1960.

Jacob, Philip E. ChangingValues 2. College. New Haven, Conn.:
The Edward W. Hazen Foundation, 1956.

Kahl, Joseph A. The American Class Structure. New York: Holt,
Rinehart 8: Winston, 1953.

Lenski, Gerhard. 1113 Religious Factor. Garden City, New York:
Doubleday 8: Co. , Inc. , 1961.

 

-52-

_53-

Luckmann, Thomas. The Invisible Religion. New York: The Macmillan
Co. , 1967.

 

Newcomb, T. M. "Student Peer-Group Influence," in College and Character.
Nevitt Sanford (ed. ), New York: John Wiley 8: Sons, Inc. , 1964.

 

Niebuhr, Richard. The Social Sources _o_f Denominationalism. New York:
The World Publishing Co. , 1964.

 

 

Parsons, Talcott. "Sociology and Social Psychology," in Reli ious
Perspectives i_n College Teaching, Hoxie N. Fairchild (ed. ), New York:
The Ronald Press Co. , 1952.

 

 

The Social System. New York: The Free Press, 1951.

 

Payne, Isabelle. "The Relationship Between Attitudes and Values and
Selected Background Characteristics. " Unpublished Ed. D.
dissertation, Michigan State University, 1961.

Pope, Liston. Millhands and Preachers. New Haven, Conn. : Yale
University Press, 1942.

 

Rokeach, Milton. The gen and Closed Mind. New York: Basic Books,
Inc. , 1960.

 

Rushby, William F. ”Location in the Social Structure, Significant Others,
and Level of Educational and Occupational Aspirations: An Exploratory
Study. " Unpublished M. A. thesis, Michigan State University, 1966.

Shiner, Larry. "The Concept of Secularization in Empirical Research, "
The Journal for the Scientific Study _o_f Religion. Fall, 1967.

 

Summerskill, John. "Dropouts From College," in College and Character,
Nevitt Sanford (ed. ), New York: John Wiley 8: Sons, Inc. , 1964.

 

Toch, Hans H. , and Robert Anderson. "Religious Belief and Denominational
Affiliation," Religious Education. May-June, 1960.

 

Toch, Hans H. and Robert T. Anderson, James A. Clark and James J. Mullin.
" 'Secularization' in College: An Exploratory Study," Religious Education.
Nov. -Dec. , 1964.

 

Weber, Max. The Protestant Ethic aid £h_e Spiritgf Capitalism. New York:
Charles Scribner's Sons, 1958.

 

 

_54-

Wilson, Bryan R. Religion 111 Secular Society. London: C. A. Watts 8:
Co., ltd., 1966.

 

Yinger, J. Milton. Sociology Looks 22'; Religion. New York: The Macmillan
Co. , 1961.

 

APPENDIX: QUESTIONNAIRES

--MuCHIGAN STATE UNIVERSITY DEPARTMENT OF SOCIOLOGY

CONFIDENTIAL: FOR RESEARCH PURPOSES ONLY

instructions:

The questionnaire, as you will see, is organized into two parts. This section
concerns certain aspects of your personal background. Please read carefully
and answer each item as accurately as possible. If you cannot answer the
question, write in "I do not know."

 

1. Personal Background:

1. Sex (check one) 1. Male 2. Female
2. How old were you on your last birthday?
3. Marital Status: 1. Married',2. Single 3. Divorced

4. In what College of the University are you currently enrolled?

1. ___Agriculture 7. ___fiome Economics
2. ___Arts and Letters 8.I___Natural Science
3. ___business 9. ___yet. Mbdicine
A. ___pommunicetion Arts 10.'__;Human Medicine
5. ___Education 11. ___§ocial Science

6. Engineering

5. What is your cumulative Grade Point Average?

 

6. How many years have you been at M50? Circle One 1 2 3 4 More

11. Religious Activities During College:

7. My religious preference now is (please be specific)

 

8. Have you ever belonged to another religion and/or denomination?
___yes ___p0. If yes, to which did you belong?

 

9. During college I attended religious services:

every week about every three months
about twice a month less than every three months
about once a month not at all

about every six weeks

10. List any church-related organizations (formal or informal) in which
you have participated during college. '

 

V erv

(over)

“an”- m _-.
. A! l

I

III. Other organized activities during college:

IV.

11.

12.

13.

14.

15.

Are you a member of a fraternity or sorority?

1. yes 2. no

Are you a member of any honorary or professional or pre-professional
societies?

1. yes 2. no

Are you now or have you been an officer or committee chairman in your
living unit or in student government?

1. yes 2. no

Do you regularly participate in any organized special interest group or
club on campus, for instance, a music, drama or hobby group?

1. yes 2. no

Do you now participate or have you in the last year participated in any
intramural or varsity sport?

1. yes 2. no

Community Information Prior to College:

16.

17.

18.

21.

22.

Name of community in which you have lived the most between ages 5-17:
. Approximate mileage from campus to your home:

 

Approximate size of community?
Under 2,500 10,000 - 50,000 over 100,000 ______
2,500 - 10,000 50,000 - 100,000

Which of the following would most accurately describe your home community?
(If mixed, check no more than two.)

. Agricultural 4. Military
. Educational Center 5. Suburban residential
. Industrial 6. Other (please specify

UJNH

 

Type of high School attended:
Public Private Parochial

Approximately how many were in your high school graduating class?
under 100._____ 250 - 500 over 1,000
100 - 250 500 - 1,000

 

Approximate size of church or synagogue attended?
under 100 250 -500 over 1,000
100 - 250 500 - 1,000

Approximately how often did (or do) you go home each year in school?
(answer in terms of the following: every week; about twice a month;
about once a month; about every six weeks; about every three months;
less than every three months.)

1. Freshman year
2. Sophomore year
3. Junior year

4. Senior year

 

 

 

V. Family Background:

23.

24.

25.

26.

27.

-28.

29.

Father's Education:

1. 8 or less grades 4. Some college
2. 9 - ll grades 5. College degree
3. 12 grades 6. Advanced college degree

Mother's Education:

1. 8 or less grades 4. Some college
2. 9 - 11 grades 5. College degree
3. 12 grades 6. Advanced college degree

Father's Occupation

 

w

If your mother works outside the home, what is her occupation?

 

w

 

Family's approximate annual income:
1. Undo: $5,000

3. $10,000 - $15,000
2. $5,000 - $10,000

4. Over $15,000

Father's Organizational Membership:l

A. Religious Preference (If Protestant, specify denomination):

 

Member: yes no

Attends: every week

 

twice a month
once a month

not at all
about every 6 weeks
about every 3 months

less than every 3 months

B. To which othe; organizations does he belong?
Kiwanis Country club

Rotary Athletic club

Other Service Clubs Other recreational____Cu1tur81 club

Professional organization] club '

Political party membership:

If not a party member, specify preference:

 

 

 

 

 

Music, drama, art
club

 

Mother's Organizational Mombership:

A. Religious Preference (if Protestant, specify denomination):

 

Member: yes no

Attends: every week
twice a month
once a month

not at all
about every 6 weeks
about every 3 months
less than every 3 months
B. To which other organizations does she belong?
___Red Cross ___Bridge club ’ Music, drama, art club

P. T. A. Country club Cultural club
Women's Service Social club Professional club or
Clubs ' Organization

Political party membership:
If not a party member, specify preference:

 

 

(over)

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vommmebv mnemonmnnm Homwcmoom Hmpwmwoon mmwwommu

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mnHoanw. on
aon noo unnoomww

 

mxmapwm-
hoses wOnnm oowwomm nous mnwmam wnomownonwmo momunwco onnoomww

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

CONFIDENTIAL: FOR RESEARCH PURPOSES ONLY

This second section of the questionnaire is a Belief Inventory develOped by
Drs. Toch and Anderson of Michigan State University. It has been used in
several previous studies with consistent results.

Please read the statements carefully. Whenever you find one with which you
AGREE, please check the space under "AGREE." Whenever you see one with which
you DISAGREE, please check the space under "DISAGREE."

If you neither agree nor disagree with a statement, please leave both spaces
blank, but make sure you catch all the statements about which you feel one way
or the other.

   

~“8132uxwfx33assJ3itiiaE$detzlfi1TW!"9”“‘

Agree pigggEfiE

1. My physical body will be resurrected in the after-life. ,--. _-——
2. Things happen that can only be explained in oupocnnrnral

terms. ,__--
3.~ Churches are too far behind the times for.modern life. .____- -——-‘
4. The mind and the soul are just expressions of the bodyo ____— .—-—-'
5. Only the clergy are competent to interpret scripture. ____-. ————-
6. There is not enough evidence for me to be able to say

"there is a God" or "there is no God." .__——- ——-—-
7. It is possible that a new religion may arise that will be

better than any present religion. -————- -"'*
8. We should concentrate on saving individuals. Whenenough

individuals are saved, society as a whole will be saved. _____, ._-_-

9. God created the universe in six days and rested the
seventh.

l
l

10. As the world becomes smaller and smaller, Christianity
~ will be forced to compromise with other religions of the
world on matters of belief and practice.

11. All information about history, nature and science is
already contained in the Bible, ready to be interpreted.

12. Jesus differs from us only in the degree of perfection he
attained.

13. Jesus never intended to found a church.

14. Everyone should interpret the Bible in his own way because
the Bible says different things to different people.

15. It makes little difference to what church one belongs.

(over)

16.
17.
18.
19.

20.

21.
22.
23.

24.

25.

26.

27.
28.

29.

30.

31.

32.

33.

34.
35.
36.

37.

38.

People can be good Christians and never go to church.
Our church is the one church founded by God himself.
Belief in miracles is not essential.

God is a product of man's wishful thinking.

A church is a place for religion-—churches shouldn't get
involved in social and political issues.

Man is essentially good.
Jesus was only a man like ‘nyone else.
There is no life after death.

Experiences of conversion are superficial and have no
lasting effects.

Buddha and Mohammed were as much prophets of God for their

cultures as Christ was for ours.

Churches are a leftover from the Middle Ages and earlier
superstitious times.

The church enjoys special divine guidance.
Each man has a spark of the divine.

Man lives on only through his good works, through his
children and in the memory of his dear ones.

Every word in the Bible is divinely inspired in all
respeCts 0

Agree

The scientific method is the only way to achieve knowledge.

There is no salvation for one who has not accepted
Jesus Christ.

Although the Bible is inspired by God, some parts of it
are no longer relevant to us today. ‘

Nothing should ever be called "sin."
Man is essentially neither good nor evil:

The church is the ultimate authority on religious
knowledge.

The minister or priest exercises powers that ordinary men
do not have.

One day Jesus Christ will return to earth in the flesh.

39.

40.

41.

42.

43.
44.

45.

46.

47.

48.
49.
SO.
51.

52.

53.

54.

55.

56.

57.

58.

59.

60.

Man is headed for destruction; only God's miraculous
intervention can save us.

It doesn't much matter what one believes, as long as one
leads a good life.

If faith conflicts with reason, we should be guided by
faith.

In Holy Communion the bread and wine change into the
body and blood of Jesus.

There is no such thing as a "miracle."
The Church was created by man, not by God.

The Church Sanctuary should be used only for worship
services. .

There is only one true Church.

There is no need for miracles because natural law itself
is the greatest miracle of all.

The Church was created by God.

All non-Christians will go to hell.
Every conversion is a miracle of God.
Man is made up of a body and a soul.

A person should know the day he has become converted or
accepted by Christ.

Unless missionaries are successful in converting people in

non-Christian lands, these people will have no chance for
salvation.

To be a Christian, one must be converted or born again.

The church building has a special holiness that other
buildings do not have.

The Revised Standard Version of the Bible is a truer
version of the Bible than the King James version.

There is no soul, in any sense of the word.

The only significance of Jesus Christ is that in his life
and message he left an example for later generations to
follow.

Everything that happens in the universe happens because
of natural causes.

All functions of the church could be handled by other
institutions.

ASP—92

MICHIGAN STATE UNIVERSITY ' DEPARTMENT OF SOCIOLOGY
CONFIDENTIAL: FOR RESEARCH PURPOSES ONLY

Instructions:

The questionnaire, as you will see, is organized into two parts. This section

concerns certain aspects of your personal background. Please read carefully

and answer each item as accurately as possible. If you cannot answer the
question, write in "I do not know. "

 

1. Personal Background:
1. Name (optional)

 

2. Sex (check one) 1. Male . 2. Female
3. How old were you on your last birthday?
4. Marital Status: 1. Married 2. Single 3. Divorced

5. My religious preference now is (please be specific)

 

6. Have you ever belonged to another religion and/or denomination?
____yes ,____no. If yes, to which did you belong?r

7. This past year I attended religious services:

every week about every three months
about twice a month less than every three months
about once a month not at all

about every six weeks

8. List any church-related organizations (formal or informal) in which
you have participated during high school.

 

 

11. Community Information:

9. Name of community in which you have lived the most between ages 5-17:
. Approximate size of community?
Under 2,500 10,000-50,000 Over 100,000
2,500-10,000 50,000-100,000_

 

10. Which of the following would most accurately describe your home
community? (If mixed, check no more than two)

1. Agricultural 4. Military
2. Educational Center 5. Suburban residential
3. Industrial 6. Other (please specify)

 

11. Type of high school attended: ' '
Public Private Parochial

(over)

12.

13.

Approximately how many were in your high school graduating class?

Under 100 250 - 500 OVER 1,000
100 - 250 500 - 1,000

Approximate size of church or synagogue attended?

Under 100 250 - 500 OVER 1,000
100 - 250 500 - 1,000

III. Family Background:

14.

What is the highest level of formal education obtained by your
parents? (Check one in each column.)
FATHER

5
Q
a:
a:

. Eight or less grades
Grades 9-11

. High School degree

. Some college

. College degree

. Advanced college degree

 

 

 

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Father's Occupation:

 

If your mother works outside the home, what is her occupation?

 

Family's approximate annual income:
1. Under $5,000 3. $10,000 - $15,000
2. $5,000 - $10,000 4. Over $15,000

Father's Organizational Membership:
A. Religious Preference (If Protestant, specify denomination):

 

Member: yes no

Attends: every week about every 6'weeks
about twice a month about every 3 months
ahout once a month less than every 3 mo.

 

not at all
B. To which other organizations does he belong?
Kiwanis Country club Music, drama, art
Rotary Athletic club club
Other service clubs Other recreational Cultural club
Professional organization club

 

Mother's Organizational Membership:
A. Religious Preference (If Protestant, specify denomination):

 

Member: yes ___no

Attends: every week about every 6 weeks
about twice a month about every 3 months
about once a month less than every 3 mo.

not al all
B. To which other organizations does she belong?
Red Cross Bridge club Music, drama, art club
P. T. A. Country club Cultural club

Women's Service Social club Professional organization
Clubs or club

 

 

 

 

 

 

 

 

 

 

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CONFIDENTIAL: FOR RESEARCH PURPOSES ONLY

This second section of the questionnaire is a Belief Inventory deVGIOPEd by Drs. T001
ans itierscn of Michigan State University. It has been used in several PTEVlodS
studies with consistent results.

Please read the statements carefully. Whenever you find one with which yuu-f:§fi:fi-
please check the space under "AGREE". Whenever you see one with which you §;g;g,rm,
please check the Space under "DISAGREE."

If you neither agree nor disagree with a statement, please leave both spaces'blanl,
but make sure you catch all the statements about which you feel one way or tne other.

>

CREE DISAGR}:

 

1. My physical body will be resurrected in the after-life.

 

 

2. Things happen that can only be explained in supernatural terms.
3. Churches are too far behind the times for modern life.

4. The mind and the soul are just expressions of the body.

5. Only the clergy are competent to interpret scripture.

6. There is not enough evidence for me to be able to say "there is
a God" or "there is no God."

7. It is possible that a new religion may arise that will be better
than any present religion.

8. We ”hould concentrate on saving individuals. When enough
individuals are saved, society as a whole will be saved.

9. God created the universe in six days and rested the seventh.

10. As the world becomes smaller and smaller, Christianity will

be forced to compromise with other religions of the world on
matters of belief and practice.

11. All information about history, nature and science is already
contained in the Bible, ready to be interpreted.

12. Jesus differs from us only in the degree of perfection be
-attained.

13. Jesus never intended to found a church.

 

14. Everyone should interpret the Bible in his own way because the
Bible says different things to different people.

 

15. It makes little difference to what church one belongs.

 

(over)

16.
17.
18.
19.

20.

21.
22.
23.

24.

25.

26.

27.
28.

29.

30.

31.

32.

33.

34.
_35 .
36.

37.

38.

People can be good Christians and never go to church.
Our church is the one church founded by God himself.
Belief in miracles is not essential.

God is a product of man's wishful thinking.

A church is a place for religion-churches shouldn't get
involved in social and political issues.

Man is essentially good.
Jesus was only a man like “nyone else.
There is no life after death.

Experiences of conversion are superficial and have no
lasting effects.

l

Buddha and Mohammed were as much prophets of God for their

cultures as Christ was for ours.

Churches are a leftover from the Middle Ages and earlier
superstitious times.

The church enjoys special divine guidance.
Each man has a spark of the divine.

Man lives on only through his good works, through his
children and in the memory of his dear ones.

Every word in the Bible is divinely inspired in all
respects.

The scientific method is the only way to achieve knowledge.

There is no salvation for one who has not accepted
Jesus Christ.

Although the Bible is inspired by God, some parts of it
are no longer relevant to us today.

Nothing should ever be called "sin."
Man is essentially neither good nor evil.

The church is the ultimate authority on religious
knowledge.

The minister or priest exercises powers that ordinary men
do not have.

One day Jesus Christ will return to earth in the flesh.

Agree

Disagree

39.

40.

41.

42.

43.
1+4 .

45.

46.

47.

49.
50.
51.

52.

57.

58.

59.

60.

Man is headed for destruction; only God's miraculous
intervention can save us.

It doesn't much matter what one believes, as long as one
leads a good life.

If faith conflicts with reason, we should be guided by
faith.

In Holy Communion the bread and wine change into the
body and blood of Jesus.

There is no such thing as a ”miracle.“

The Church was created by man, not by God.

The Church Sanctuary should be used only for worship
services.

0

There is only one true Church.

There is no need for miracles because natural law itself
is the greatest miracle of all.

The Church was created by God.

All non-Christians will go to hell.
Every conversion is a miracle of God.
Man is made up of a body and a soul.

A person should know the day he has become converted or
accepted by Christ.

Unless missionaries are successful in converting people in

non-Christian lands, these people will have no chance for
salvation.

To be a Christian, one must be converted or born again.

The church building has a special holiness that other
buildings do not have.

The Revised Standard Version of the Bible is a truer
version of the Bible than the King James version.

There is no soul, in any sense of the word.

The only significance of Jesus Christ is that in his life
and message he left an example for later generations to
follow.

Everything that happens in the universe happens because
of natural causes.

A11 functions of the church could be handled by other
institutions.

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