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Religious Stratification
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Religious stratification is the division of a society into hierarchical layers on the
premise of religious beliefs, affiliation, or faith practices.
According to Kingsley Davis and Wilbert E. Moore, “[t]he reason why religion
is necessary is apparently to be found in the fact that human society achieves its
unity primarily through the possession by its members of certain ultimate values
and ends in common.” Furthermore, Davis and Moore contend that it is “the
role of religious belief and ritual to supply and reinforce this appearance of
reality” that these “certain ultimate values” have. This is one possible
explanation for why religion is one of the underlying factors which links various
forms of inequality into a chain of stratification.
Critical overview
Broadly defined, social stratification is constituted by the division of a society
into hierarchical layers of wealth, power, and prestige. These layers, or strata,
have been related to a variety of social categories, such as:
 Race
 Class
 Gender
 Ethnicity
 Religion
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Sociologists have paid attention to stratification based on race, class, gender,
and ethnicity. Religion is closely tied to ethnic affiliation. Research suggests
that religious stratification deserves more attention than it usually gets. It is a
common development in religiously diverse societies. Once it becomes
embedded in societies' laws, customs, and ideologies, it tends to persist. It also
has societal consequences. Thus, it is important in its own right, but also in
relation to other forms of stratification.
Religious stratification in the United States
Sociologists James D. Davidson and Ralph E. Pyle (2011) argue that religious
stratification emerged during America's colonial period, as a result of religious
ethnocentrism, religious competition, and unequal resources. They show that
Anglicans, Congregationalists, and Presbyterians were over-represented among
the economic, political, and educational elites. Other Protestant groups,
Catholics, Jews, and people with no religious preference ranked much lower in
status.
The ranking of religious groups has changed in some ways over the course of
U.S. history (Davidson and Pyle 2011, Pyle 1996). Most notably, Jews have
risen into the upper stratum, while Catholics have climbed into the uppermiddle stratum. However, religious stratification persists. For example,
Anglicans (now Episcopalians), Congregationalists (now United Church of
Christ), and Presbyterians remain in the upper stratum, and other Protestants
groups such as Baptists (who ranked low in the colonial period) still have not
experienced much upward mobility.
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These developments are linked to inter-religious power struggles related to
membership size, organizational capacity, and resources. The struggles affect
societal laws, ideologies, and customs. In the colonial period, religious
stratification was justified by law: Congregationalists were the "established"
church in New England colonies; Anglicans were the "established" church in
southern colonies. The First and Fourteenth Amendments, along with other civil
rights laws, have knocked the legal foundation out from under religious
stratification. The pro-Protestant ideology that emerged in the colonial period
has been tempered somewhat by multiculturalism, but it remains an integral part
of American culture. Religious groups that have adapted most to this ideology
have experienced more mobility than other groups. Colonial elites also have
developed a number of customs, such as church-sponsored preparatory schools,
private colleges, universities, and legacy admissions that have perpetuated their
prominence (Coe and Davidson 2011). Another custom has been the tendency
to appoint other religious elites to political office (Davidson, Kraus, and
Morrissey 2005). Jews and Catholics have developed customs of their own,
such as parochial schools and business ownership, that have contributed to
improvements in their social status.
Contrary to Davis and Moore's argument that stratification is functional for
society, Davidson and Pyle (2011) argue that religious stratification destabilizes
society. It produces social problems, like religious hate crimes, that would not
otherwise exist.
Stratification as the result of the social implications of religion
According to Evelyn L. Lehrer religion has a significant impact on marital
stability, the choice of marital partner, fertility, women’s work at home and in
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the labor market, education, wages and wealth, and the timing of entry into first
union and the choice of whether to cohabit. In her research there are many
instances in which stratification is the byproduct of religious faith practices.
Stratification based on religion is evident specifically in the realm of economics.
One case in point is the presence of women in the work force. Lehrer explains
“The Mormon and conservative Protestant faiths make a sharp distinction
between male and female social and economic roles, encouraging the traditional
division of labor within the household when young children are present” (713).
Depending on the socioeconomic class of the family, the expectation of the
woman to adhere to these traditional social roles could be a factor by which the
economic advancement of the family is limited.
Cited within Lehrer’s book are studies which examine levels of education,
wages, and wealth among different religious faiths. Lehrer writes in her book,
“A conservative Protestant upbringing may be associated with an authoritarian
approach to knowledge and a rejection of critical inquiry and unconventional
modes of thinking, implying lower levels of certain types of home investments
in child quality” (716). This was derived from the work of Sherkat and Darnell
published in 1999. Also based on the work of Sherkat and Darnell published in
1997, is Lehrer’s assertion that conservative Protestant parents “often
discourage their children from taking college preparatory courses, out of a
concern that such courses may be harmful to them” (716). Lehrer, as a result,
contends that children raised by conservative Protestant parents “often acquire
less human capital in their formative years and may thus be less able to benefit
from college” (716). So, as the topic is quite well developed, educational
inequality is well researched and there is much evidence concerning the impact
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that an individual’s level of education can have in terms of the hierarchy of
stratification. It seems however that there can be seen another factor which
should be allowed for in terms of determining the lines of stratification. Perhaps
the significant impact that education plays in inequality can be even better
understood when religion is controlled for.
Other works which have investigated religious stratification include that of
Gaetano Mosca whose research was published in his The Ruling Class.
Although this work was published in the late 1930s the concept that is brought
forth is interesting to note and is perhaps still quite relevant in contemporary
times. Mosca states that “In societies in which religious beliefs are strong and
ministers of the faith form a special class a priestly aristocracy almost always
arises and gains possession of a more or less important share of the wealth and
the political power.”
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