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Two hypotheses about belief in high gods supportive of human morality were tested with data from the Ethnographic Atlas and the Standard Cross-Cultural Sample. A significant positive relation between the size of societies and such a belief is demonstrated, and this relation appears to be independent of both regional differences and differences in stratification of the societies. On the other hand, stratification itself is also significantly related with the belief in high gods supportive of human morality, but this relation could not be shown to be independent of regional differences or differences in size.

AbstractAll societies have religious beliefs, but societies vary widely in the number and type of gods in which they believe as well as their ideas about what the gods do. In many societies, a god is thought to be responsible for weather events. In some of those societies, a god is thought to cause harm with weather and/or can choose to help, such as by bringing needed rain. In other societies, gods are not thought to be involved with weather. Using a worldwide, largely nonindustrial sample of 46 societies with high gods, this research explores whether certain climate patterns predict the belief that high gods are involved with weather. Our major expectation, largely supported, was that such beliefs would most likely be found in drier climates. Cold extremes and hot extremes have little or no relationship to the beliefs that gods are associated with weather. Since previous research by Skoggard et al. showed that greater resource stress predicted the association of high gods with weather, we also tested mediation path models to help us evaluate whether resource stress might be the mediator explaining the significant associations between drier climates and high god beliefs. The climate variables, particularly those pertaining to dryness, continue to have robust relationships to god beliefs when controlling on resource stress; at best, resource stress has only a partial mediating effect. We speculate that drought causes humans more anxiety than floods, which may result in the greater need to believe supernatural beings are not only responsible for weather but can help humans in times of need.

Ross reviews 'Should God Get Tenure?: Essays on Religion & Higher Education,' edited by David W. Gill.

Scholars have argued that the politically fractured landscape of medieval Western Europe was foundational to the evolution of constitutionalism and rule of law. In making this argument, Salter and Young (2019) have recently emphasized that the constellation of political property rights in the High Middle Ages was polycentric and hierarchical; holders of those rights were residual claimants to the returns on their governance and sovereign. The latter characteristics—residual claimancy and sovereignty—imply a clear delineation of jurisdictional boundaries and their integrity. However, historians' description of the "feudal anarchy" that followed the tenth-century disintegration of the Carolingian Empire does not suggest clearly delineated and stable boundaries. In this paper, I highlight the role of the Peace of God movement in the 11th and 12th centuries in delineating and stabilizing the structure of political property rights. In terms of historical political economy, the Peace of God movement provides an important link between the early medieval era and the constitutional arrangements of the High Middle Ages.

Abstract
Drawing data from a longitudinal survey of college students from 514 institutions of higher education, we add to the discussion on the education–religion puzzle by providing information on specifically which college students experience the most religiosity change, investigating multiple change measures (conviction strength, service attendance, and religious identity), and estimating which programs of study and collegiate experiences cause the most change. We also provide an analysis of students who seek or initially sought an occupation within the clergy. Among our findings, 56% of students report changes in the strength of their religious convictions during college, while 45% report changes in religious service attendance frequency. Of those who matriculate as religious, about 9% lose their religion by graduation. Of those who matriculate with no religious identity, an impressive 33% graduate with one. Choice of institution, major of study, academic success, and many other collegiate experiences are shown to be determinants of these changes.

AbstractIn recent years, the high level of trust among Scandinavians in general and Danes in particular has attracted considerable international interest. The article unearths the rooting of Danish trust culture in Lutheran soil arguing for the influence of Lutheran theology and social teaching on Danish society from the Reformation onwards as a key to understanding its historical background. It identifies central social imaginaries of trust in Luther's work and trace their impact on eighteenth‐ and nineteenth‐century Danish Lutheran confessional culture by analyzing texts written by the influential theologians Erik Pontoppidan (1698–1764) and Niels Frederik Severin Grundtvig (1783–1872).