Period and cohort effects on reports of no religious preference and religious disaffiliation are estimated. Results show that by 2006, the probability of reporting no religious preference had risen to almost 0.16. Additionally, the growing proportion of Americans raised with no religious preference substantially influences the increase in reporting no religious preference. Two recently developed analysis techniques for disentangling period and cohort effects are used: intrinsic estimator models and cross-classified, random-effects models. Results show (1) period-based increases in the probability of reporting no religious preference from 1990 to 2006, (2) across-cohort increases in no religious preference beginning with those born in the 19...
We present two patterns over time in religious giving, secular giving, and religious service attenda...
This study examines the stability of religious preference among people who claim no religious prefer...
U.S. Protestants are less likely to belong to “mainline” denominations and more likely to belong to ...
Period and cohort effects on reports of no religious preference and religious disaffiliation are est...
Period and cohort effects on reports of no religious preference and religious disaffiliation are est...
Despite the theoretical emphasis on religious decline in modern societies, sociologists remain divid...
This article examines the changing association between higher education and reporting no religious a...
I use repeated, cross-sectional data from 1972 to 2006 to analyze age, period, and cohort effects on...
Although there has been a fast rise in the share of Americans reporting no religion, it is unclear w...
Since 1990, the percentage of Americans with no religious affiliation has grown substantially. Prior...
Twenty percent of American adults claimed no religious preference in 2012, compared to 7 percent twe...
This paper attempts to explain the occurrence of people claiming no religious identity ("nones&...
The proportion of Americans who reported no religious preference doubled from 7 percent to 14 percen...
Using a dataset of 15,000 subjects from 32 Western countries, the current study examines individuals...
I argue that the social implications of religious non-affiliation vary across cultural contexts, lea...
We present two patterns over time in religious giving, secular giving, and religious service attenda...
This study examines the stability of religious preference among people who claim no religious prefer...
U.S. Protestants are less likely to belong to “mainline” denominations and more likely to belong to ...
Period and cohort effects on reports of no religious preference and religious disaffiliation are est...
Period and cohort effects on reports of no religious preference and religious disaffiliation are est...
Despite the theoretical emphasis on religious decline in modern societies, sociologists remain divid...
This article examines the changing association between higher education and reporting no religious a...
I use repeated, cross-sectional data from 1972 to 2006 to analyze age, period, and cohort effects on...
Although there has been a fast rise in the share of Americans reporting no religion, it is unclear w...
Since 1990, the percentage of Americans with no religious affiliation has grown substantially. Prior...
Twenty percent of American adults claimed no religious preference in 2012, compared to 7 percent twe...
This paper attempts to explain the occurrence of people claiming no religious identity ("nones&...
The proportion of Americans who reported no religious preference doubled from 7 percent to 14 percen...
Using a dataset of 15,000 subjects from 32 Western countries, the current study examines individuals...
I argue that the social implications of religious non-affiliation vary across cultural contexts, lea...
We present two patterns over time in religious giving, secular giving, and religious service attenda...
This study examines the stability of religious preference among people who claim no religious prefer...
U.S. Protestants are less likely to belong to “mainline” denominations and more likely to belong to ...