Abstract This chapter addresses changes in American religion over decades that help explain traditional religion’s weaknesses heading into the 1990s. These include the organizational decline of mainline Protestantism, which paradoxically stems from its larger cultural successes. Liberal Protestant values such as individualism, pluralism, and tolerance became so integrated into American culture that the need for these churches diminished, leading to membership losses after the 1960s. The American Catholic Church faced similar challenges after reforms from the Second Vatican Council, which caused internal conflict and declining resources. Meanwhile, evangelicalism gained strength in the 1970s, polarizing religion and politics through televangelism and the Religious Right. By the 1990s, increased interest in Eastern religions, the New Age movement, and perceived conflicts between science and religion further accelerated the decline of traditional religious institutions.

Abstract The chapter examines six key criteria that Americans use to evaluate religion: moral guidance, positive psychological support, community building, role modeling, moderation, and national solidarity. Religion is valued when it promotes good morals, helps individuals maintain a positive outlook, fosters social harmony, provides moral role models, remains moderate and non-extremist, and strengthens national unity. When religion meets these expectations, it is affirmed and supported; when it fails to do so, skepticism and disengagement follow. These criteria help explain traditional religion’s obsolescence, setting normative baselines that were later violated by religious actors and made impossible by changing sociocultural conditions.

This chapter shifts to an important birds-eye view, considering the entire organization of the religion. It explores in depth the social and social-psychological processes that lead to congregational segregation. The organization of American religion is characterized by disestablishment, pluralism, competition, and consumer choice. The need for symbolic boundaries and social solidarity, the similarity and homophily principles, the status quo bias, and the niche edge and niche overlap effects all push congregations and volunteer organizations, in general, continually toward internal similarity. Understanding these mechanisms is vital. They are powerful influences profoundly impacting congregational segregation by race, with practices such as the “homogenous units principle” being developed based on such mechanisms. In short, without significant intention and effort, U.S. religious congregations will be, by default, racially homogenous.

Abstract This book explores the decline and obsolescence of traditional American religion, particularly among post-Boomers, attributing that to major societal shifts over time in technology, economics, culture, and beyond. It highlights the role of long-term trends in the particular American context, rather than “secularization” as an inevitable or uniform result of modernization. While traditional religion has diminished, new spiritual and occult practices have also re-emerged. It also challenges the idea of cyclical religious revivals, arguing that contemporary forces continue to accelerate religious decline. Struggling to adapt, religious institutions face no-win situations where their efforts appear insincere or outdated. Factors like higher education, evolving family dynamics, and economic changes have further eroded religion’s influence. Rather than validating received secularization theory, however, this book argues for a re-enchantment of American culture that presents complications both for religion and secularism.

Divided by Faith has become an American classic. This 25th Anniversary edition includes new data analysis, updated language, updated references, and a brand-new concluding chapter. The new chapter considers pertinent changes over the past quarter of a century and the validity of the Divided by Faith argument for current times. Combining a substantial body of evidence with a sophisticated analysis, the authors throw a sharp light on the oldest American dilemma. Through a nationwide survey of two thousand people and two hundred face-to-face interviews, the authors probed the grassroots of white evangelical America. They found that despite recent efforts by the movement’s leaders to address the problem of racial discrimination, evangelicals themselves are preserving America’s racial chasm. In fact, most white evangelicals see no systemic discrimination against African Americans or other groups. However, the authors contend that it is not active racism that prevents evangelicals from recognizing ongoing problems in American society. Instead, it is the evangelical movement’s emphasis on individualism, free will, and personal relationships that make invisible the pervasive injustice that perpetuates racial inequality. Most racial problems, the subjects told the authors, can be solved by the repentance and conversion of the sinful individuals at fault. As a result of using the “cultural tools” of their faith, white evangelicals are more divided from Christians of other racial backgrounds than are those in the general public. And this reality has substantial implications for American life. Racial justice and reconciliation remain far over the horizon.

Abstract This chapter advances several useful analogies of change to help explain the obsolescence of traditional American religion. In population ecology, factors like diseases and habitat loss contribute to species decline, just as how sociocultural changes and new influences affect religion. Avalanche science demonstrates how small disruptions can escalate into significant changes, paralleling how minor societal shifts can lead to widespread religious changes. Cultural mismatch, where clashing norms of students and schools can lead to student disadvantage and failure helps explain religion's decline. Nonlinear change, where effects accumulate before reaching a tipping point, reflects how religion’s decline can be sudden and dramatic. Everett Rogers’s innovation adoption curve illustrates how new beliefs spread across populations, similar to traditional religion losing ground to rival ways of life. Economic crowding out describes how competing demands reduce religion’s role, while Andrew Abbott’s theory explains how competitive claimants to knowledge and authority compete with traditional religious authority. These analogies help illustrate the dynamics of the complex, multifaceted nature of religion’s obsolescence in American society, as explained in following chapters.

Abstract This chapter examines how religious scandals, particularly those involving sexual and financial misconduct, helped cause a massive decline in trust in and respect for traditional religion. These scandals, coupled with the rise of digital media, reinforced perceptions of hypocrisy and systemic moral problems within religious institutions, especially among Millennials. Evangelicalism’s shift toward political activism and its emphasis on a “personal relationship with God” unintentionally contributed to a disengagement from organized religion by many, as younger generations especially rejected religious institutional authority. The “purity culture” movement, which promoted abstinence, faced massive backlash for its harmful effects, further alienating many from evangelicalism and religion. Additionally, religious institutions were increasingly seen as overly controlling and damaging, driving broader disengagement, particularly among post-Boomers.

Objective Adrenocortical carcinomas (ACCs) are invasive tumours arising in the adrenal cortex, and steroidogenic tumours are associated with worse prognostic outcomes. Loss-of-function mutations in sphingosine-1-phosphate lyase (SGPL1) cause primary adrenal insufficiency and as a key degradative enzyme in the sphingolipid pathway, SGPL1 also influences the balance of pro-proliferative and pro-apoptotic sphingolipids. We, therefore, hypothesized increased SGPL1 may be linked to increased disease severity in ACC. Design Analyse SGPL1 expression impact on patient survival and adrenal cancer cell phenotype. We analysed two ACC cohorts with survival and corresponding transcriptomic data, focusing on SGPL1 and sphingolipid pathway genes. In vitro, we generated SGPL1-knockout and overexpressing H295R adrenocortical cells to investigate the role of SGPL1 in cell signalling in ACCs. Results We found increased expression of several sphingolipid pathway receptors and enzymes, most notably SGPL1 correlated with reduced patient survival in both cohorts. Overexpression of SGPL1 in the H295R cell line increased proliferation and migration while reducing apoptosis, while SGPL1 knockout had the opposite effect. RNA-seq revealed a global increase in the expression of genes in the electron transport chain in overexpressing cells, correlating with increased aerobic respiration and glycolysis. Furthermore, the opposite phenotype was seen in cells lacking SGPL1. We subsequently found the increased proliferation is linked to metabolic substrate availability and increased capacity to use different fuel sources, but particularly glucose, in overexpressing cells. Conclusions We, therefore, propose that SGPL1-overexpressing ACC tumours reduce patient survival by increasing fuel usage for anabolism and energy production to facilitate growth and invasion.

Searchable abstracts of presentations at key conferences in endocrinology ISSN 1470-3947 (print) | ISSN 1479-6848 (online)

Introduction Mutations in MC2R causing familial glucocorticoid deficiency (FGD), a rare form of primary, isolated adrenal insufficiency, were first published in 1993, discovered by candidate gene sequencing (CGS). Through advances in genetic techniques from homozygosity mapping to whole exome sequencing (WES) we have linked a further five genes to adrenal insufficiency and, in conjunction with other groups, this has expanded the number of monogenic causes for isolated or syndromic adrenal insufficiency to >25. Patients and Methods Over the last 30 years over 400 individuals with suspected FGD, from 31 different countries, have been referred to our centre for genetic testing, ranging in age from neonates to individuals in their eighties. All cases had low or undetectable serum cortisol usually paired with an elevated plasma ACTH level. Our strategy for sequencing has evolved over time and we now routinely sequence the small, frequently mutated, candidate genes by Sanger sequencing (MC2R, MRAP, STAR and CYP11A1) before proceeding to WES as the most cost-effective route to a genetic diagnosis. In total, 369of the 400 individuals have been fully characterised either by CGS or WES. For CGS, sequences were analysed by alignment to reference sequences using BioEdit software and for WES variant call files were initially analysed using Ingenuity Variant Analysis package and/or examination of BAM files, using the Integrative Genomics Viewer, to detect exonic deletions. Rare, synonymous or predicted benign variants were further tested by an in vitro splicing assay using the pET01 vector (MoBiTec) Results In 308/ 369 individuals we found a definitive diagnosis in a gene known to be causal for adrenal insufficiency, giving a success rate of >81%, and identified 15 novel mutations. The aetiologies of diagnosed cases were as follows; MC2R (22%), MRAP (17%), NNT (15%), STAR (9%), CYP11A1 (7%), with the remaining 30% due to a further 13 genes. Founder effects were clear for variants in some genes/populations, whereas in others hotspot mutations were present in multiple ethnicities. Examples include the previously described S74I in MC2R and rs6161 in CYP11A1 in the UK population, P24Rfs*4 in MCM4 in Ireland, R188C in STAR in Canada, and newly discovered associations with T731= in NNT in Sudan and R222Q in SGPL1 in Saudi Arabia. Whereas MRAP splice mutations commonly seen at the exon 3/intron 3 junction were present in individuals from many countries. The work has also highlighted a number of causal synonymous and predicted benign variants that result in splicing defects. Conclusion The use of CGS/WES now permits a rapid genetic diagnosis for >83% individuals with PAI improving tailored patient management. For the remaining patients it is unclear whether they have unconventional mutations in known genes or if there are further gene defects to be discovered. Presentation: Saturday, June 11, 2022 1:00 p.m. - 3:00 p.m., Monday, June 13, 2022 1:24 p.m. - 1:29 p.m.

Searchable abstracts of presentations at key conferences in endocrinology ISSN 1470-3947 (print) | ISSN 1479-6848 (online)

Searchable abstracts of presentations at key conferences in endocrinology ISSN 1470-3947 (print) | ISSN 1479-6848 (online)

To identify the dominant cultural models among parents transmitting faith to their children, we find few methodological guidelines to guide coding and analysis of semi-structured interviews. We thus developed a three-phase procedure for our research team. Phase-one follows Campbell et al. by unitizing on meanings rather than words/pages, including creating decision rules documents, keyword lists, and summary memos. We provide empirical support for the reliability of those procedures and contribute by adding final validity checks into phase one and a new set of second-order coding procedures as phase two and phase three, as suggested by Miles and Huberman, to transform theme analysis into patterned findings. Phase two codes the latent patterns underlying the phase-one thematic codes. Phase three quantifies phase-two codes into matrices. Although time intensive, other researchers can apply these procedures to produce transparent, auditable findings.

Immigrant parents often encounter unique challenges in transmitting religious culture and beliefs to their children. Drawing on information from a range of immigrant parents, this chapter seeks to describe the cultures of faith transmission operating among immigrant parents, as they seek to pass on their distinct traditions in ways that are also consonant with their children’s experiences growing up in America. Focusing on four distinct groups of parents—Muslims, Buddhists, Hindus, and Hispanic/Latino Catholics—this chapter addresses how these parents practice their religion in America today and how they perceive and engage with the American mainstream. The chapter illustrates immigrant parents’ unique challenges in transmitting faith to their children and their shared goals to preserve their values and traditions.

When parents think about how they want to pass on their religion to their children, they often consider their own experiences as children, as well as the individuals with whom their children spend a lot of time. These people include their own parents, grandparents, and, of course, partners. This chapter explores how these other people, both their physical presence as well as childhood memories of them, affect how they try to transmit religion to their offspring. The chapter examines general similarities and differences between adult children and their parents in their childrearing style. It also considers the extent to which adult children draw upon childrearing approaches learned from their parents. The role of grandparents is discussed, as well as the important influence of partners in shaping religious faith transmission. The chapter concludes with a discussion of the different processes married parents and those who are divorced or single engage.

The most important influence shaping the religious and spiritual lives of children, youth, and teenagers is parents. Yet little research has studied this link in the intergenerational transmission of religion between generations. This book reports the findings of a new, national study of religious parents in the United States. The findings are based on 215 in-depth, personal interviews with religious parents from many traditions and different parts of the country; and on analyses of two nationally representative surveys of American parents. Unlike many studies that focus only on mainstream Christianity, this book reports on parents from a wide range of traditions: mainline Protestant, Catholic, evangelical, black Protestant, Jewish, Muslim, Mormon, Buddhist, and Hindu. It explores the background beliefs informing how and why religious parents seek to pass on religion to their children; examines how parenting styles interact with parent religiousness to shape religious transmission; shows how the approaches of parents now were influenced by their own experiences as children growing up under their parents; reveals how religious parents view their congregations and what they most seek out in a local church, synagogue, temple, or mosque; explores the experiences and outlooks of immigrant parents; and steps back to consider how the field of American religion has transformed over the last 100 years to explain why parents shoulder such a huge responsibility today in transmitting religious faith and practice to children. The book will interest scholars of religion, family, parenting, and socialization; clergy and religious educators and leaders; and religious parents themselves.