Scientific and religious beliefs are primarily shaped by testimony

Understanding why individuals are more confident of the existence of invisible scientific phenomena (e.g., oxygen) than invisible religious phenomena (e.g., God) remains a puzzle. Departing from conventional explanations linking ontological beliefs to direct experience, we introduce a model positing that testimony predominantly shapes beliefs in both scientific and religious domains. Distinguishing direct experience (personal observation) from cultural input (testimony-based evidence), we argue that even apparently direct experiences often stem from others' testimony. Our analysis indicates that variability in direct experience cannot explain belief disparities between science and religion, within each domain, or across cultures. Instead, variability in testimony is the primary driver of ontological beliefs. We present developmental evidence for testimony-based beliefs and elucidate the mechanisms underlying their impact.

Prevalence, patterns and predictors of paranormal beliefs in The Netherlands: a several-analysts approach

Paranormal beliefs encompass a wide variety of phenomena, including the existence of supernatural entities such as ghosts and witches, as well as extraordinary human abilities such as telepathy and clairvoyance. In the current study, we used a nationally representative sample ( N = 2534 ) to investigate the presence and correlates of paranormal beliefs among the secular Dutch population. The results indicated that most single paranormal phenomena (e.g. belief in clairvoyance) are endorsed by 10-20% of Dutch respondents; however, 55.6% of respondents qualify as paranormal believers based on the preregistered criterion that they believe in at least one phenomenon with considerable certainty. In addition, we invited four analysis teams with different methodological expertise to assess the structure of paranormal beliefs using traditional factor analysis, network analysis, Bayesian network analysis and latent class analysis (LCA). The teams' analyses indicated adequate fit of a four-factor structure reported in a 1985 study, but also emphasized different conclusions across techniques; network analyses showed evidence against strong connectedness within most clusters, and suggested a five-cluster structure. The application of various analytic techniques painted a nuanced picture of paranormal beliefs and believers in The Netherlands and suggests that despite increased secularization, subgroups of the general population still believe in paranormal phenomena.

Cultural transmission and religious belief: An extended replication of Gervais and Najle (2015) using data from the International Social Survey Programme

Beliefs in supernatural agents or religious beliefs are pervasive, yet there are individual differences in such beliefs. Although various factors have been proposed as relevant, recent research has increasingly emphasized the importance of cultural learning, showing that enthusiastic religious behavior (credibility enhancing displays; CREDs) from parents predicts increased religious beliefs among their children. In addition to this kin-biased learning, Gervais and Najle (2015) analyzed data from the World Values Survey to demonstrate that the number of adults who show religious CREDs is also an important predictor of people's beliefs, indicating that individuals develop their religious beliefs through conformist learning. This pre-registration study aimed to replicate and extend these findings by analyzing data from the International Social Survey Programme (ISSP), which is another large social survey. We examined the generalizability of the results by analyzing multigenerational samples. Multilevel regression and signal detection analyses revealed that the presence of both kin-biased and conformist learning cues was significantly associated with respondents' religious beliefs. Moreover, they suggested tension between the two cultural learning cues, thereby suggesting that the effect of kin-biased learning on religious beliefs becomes stronger (weaker) when the cue for conformist learning is unclear (clear). These results support the idea that these two types of cultural learning are crucial to the development of religious beliefs.

Demographic and socioeconomic predictors of religious/spiritual beliefs and behaviours in a prospective cohort study (ALSPAC) in Southwest England: Results from the offspring generation

Background

We explored associations between possible demographic and socioeconomic causes of religious/spiritual beliefs and behaviours (RSBB) in the offspring generation of the Avon Longitudinal Study of Parents and Children (ALSPAC).

Methods

We examined approximately 4,450 offspring aged 28 years with RSBB data from a prospective birth cohort study (ALSPAC) in Southwest England. Three RSBB outcome measures were assessed: religious belief (belief in God/a divine power; yes/not sure/no), religious affiliation (Christian/none/other) and religious attendance (frequency of attendance at a place of worship). We explored age- and sex-adjusted associations between 35 demographic and socioeconomic exposures and each of the three RSBB outcomes using multinomial regression. Exposure-sex interactions were also examined.

Results

Some sociodemographic factors were associated with RSBB in this cohort; for instance, being female and from an ethnicity other than White were associated with increased religiosity across all domains. For many other exposures, however, associations were frequently null or inconsistent, often depending on the specific exposure and outcome combination. As an example, higher educational attainment was associated with higher rates of religious attendance, but not with religious belief or affiliation; in contrast, higher income was associated with lower levels of religiosity. No consistent interactions between sex and the exposures on RSBB were found. Effect sizes were also rather weak, with most pseudo- R 2 values below 0.5% and a maximum of 1.2%.

Conclusions

The results highlight that several demographic and socioeconomic factors are associated with RSBB in this cohort. However, the number of these associations, and their magnitude, is smaller than comparable results from the parental generation of these offspring, suggesting that patterns of sociodemographic factors associated with RSBB differ between these generations. In addition to describing these associations, this paper will help inform future studies using these data, particularly regarding the choice of potential sociodemographic confounders.

Examining the relationship between metacognitive trust in thinking styles and supernatural beliefs

Conflicting findings have emerged from research on the relationship between thinking styles and supernatural beliefs. In two studies, we examined this relationship through meta-cognitive trust and developed a new: (1) experimental manipulation, a short scientific article describing the benefits of thinking styles: (2) trust in thinking styles measure, the Ambiguous Decisions task; and (3) supernatural belief measure, the Belief in Psychic Ability scale. In Study 1 (N = 415) we found differences in metacognitive trust in thinking styles between the analytical and intuitive condition, and overall greater trust in analytical thinking. We also found stronger correlations between thinking style measures (in particular intuitive thinking) and psychic ability and paranormal beliefs than with religious beliefs, but a mixed-effect linear regression showed little to no variation in how measures of thinking style related to types of supernatural beliefs. In Study 2, we replicated Study 1 with participants from the United States, Canada, and Brazil (N = 802), and found similar results, with the Brazilian participants showing a reduced emphasis on analytical thinking. We conclude that our new design, task, and scale may be particularly useful for dual-processing research on supernatural belief.

Individual-level changes in religious/spiritual beliefs and behaviors over three decades in the parental generation of the ALSPAC cohort, UK

Longitudinal data on religious/spiritual beliefs and behaviors (RSBB) are essential for understanding both how religion shapes our lives and the factors determining religiosity. Despite this importance, there are few longitudinal studies with detailed and repeated RSBB data. Using data spanning nearly 30 years from the parental generation of the Avon Longitudinal Study of Parents and Children (ALSPAC) based in the Southwest of England, we describe individual-level changes in various aspects of self-reported RSBB (religious belief, affiliation, and attendance, among others) measured on four occasions (pregnancy, plus 5, 9, and 28 years post-partum; approx. 3600 mothers and 1200 partners have data at all four time-points). Although RSBBs were generally consistent over time, a shift towards non-religiosity was observed; exceptions included Roman Catholic affiliation, which was remarkably stable over three decades, and religious attendance, which increased from pregnancy to 5 years, before declining at 28 years. Most changes in RSBB were minor, e.g., between "yes" and "not sure" regarding religious belief, rather than between "yes" and "no." We also provide a simple illustrative example of how these longitudinal data can be analyzed. In addition to describing these longitudinal patterns, this paper will help inform future research using ALSPAC's longitudinal RSBB data.

Demographic and socioeconomic predictors of religious/spiritual beliefs and behaviours in a prospective cohort study (ALSPAC) in Southwest England: Results from the parental generation

Background: We explored associations between possible demographic and socioeconomic causes of religious/spiritual beliefs and behaviours (RSBB) in the parental generation of the Avon Longitudinal Study of Parents and Children (ALSPAC). Methods : We used a prospective birth cohort study (ALSPAC) in Southwest England with 14,157 enrolled mothers and 14,154 associated partners. Three RSBB outcome measures collected during pregnancy were examined: religious belief (belief in God/a divine power; yes/not sure/no), religious affiliation (Christian/none/other) and religious attendance (frequency of attendance at a place of worship). Multiple demographic and socioeconomic exposures were assessed (23 in mothers and 22 in partners). We explored age-adjusted associations between each exposure and outcome using multinomial regression, in addition to exposure-age interactions. Results: Many demographic and socioeconomic factors were associated with RSBB, including age, ethnicity, marital status, education, income and deprivation. Overall, higher socioeconomic position was associated with increased levels of RSBB, particularly regarding religious attendance. For instance, compared to mothers with the lowest level of educational attainment, a degree-level education was associated with a six-fold increase in the relative risk ratio of religious attendance at least once a week, relative to not attending at all (RRR=5.90; 95% CI=[4.44; 7.86]). The magnitude of these associations often varied by outcome, e.g., income was associated with religious attendance, but only weakly with religious affiliation. Although results were demographically and socially patterned, overall effect sizes were relatively small, with a largest pseudo- R 2 value of 2.4%. Patterns of association were similar for mothers and partners. Conclusion: The observed positive association between socioeconomic position and RSBB is contrary to much previous theoretical and empirical work. Potential reasons for these differences are discussed, including cross-cultural variation in religiosity and state support, and differences between RSBB measures. This descriptive paper can also help inform future studies using these data regarding the consideration of appropriate confounders.

Demographic and socioeconomic predictors of religious/spiritual beliefs and behaviours in a prospective cohort study (ALSPAC) in Southwest England: Results from the parental generation

Background: We explored associations between possible demographic and socioeconomic causes of religious/spiritual beliefs and behaviours (RSBB) in the parental generation of the Avon Longitudinal Study of Parents and Children (ALSPAC). Methods : We used a prospective birth cohort study (ALSPAC) in Southwest England with 14,157 enrolled mothers and 14,154 associated partners. Three RSBB outcome measures collected during pregnancy were examined: religious belief (belief in God/a divine power; yes/not sure/no), religious affiliation (Christian/none/other) and religious attendance (frequency of attendance at a place of worship). Multiple demographic and socioeconomic exposures were assessed (23 in mothers and 22 in partners). We explored age-adjusted associations between each exposure and outcome using multinomial regression, in addition to exposure-age interactions. Results: Many demographic and socioeconomic factors were associated with RSBB, including age, ethnicity, marital status, education, income and deprivation. Overall, higher socioeconomic position was associated with increased levels of RSBB, particularly regarding religious attendance. For instance, compared to mothers with the lowest level of educational attainment, a degree-level education was associated with a six-fold increase in the relative risk ratio of religious attendance at least once a week, relative to not attending at all (RRR=5.90; 95% CI=[4.44; 7.86]). The magnitude of these associations often varied by outcome, e.g., income was associated with religious attendance, but only weakly with religious affiliation. Although results were demographically and socially patterned, overall effect sizes were relatively small, with a largest pseudo- R 2 value of 2.4%. Patterns of association were similar for mothers and partners. Conclusion: The observed positive association between socioeconomic position and RSBB is contrary to much previous theoretical and empirical work. Potential reasons for these differences are discussed, including cross-cultural variation in religiosity and state support, and differences between RSBB measures. This descriptive paper can also help inform future studies using these data regarding the consideration of appropriate confounders.

Children's beliefs in invisible causal agents-Both religious and scientific

Against the proposal that children have a natural disposition for supernatural or religious beliefs, we review the decades-old evidence showing that children typically invoke naturalistic causes-even in the face of unusual outcomes. Instead, we propose that children's tendency to endorse supernatural agents reflects their capacity for cultural learning rather than an inherent inclination to believe in divine powers. We support this argument by reviewing the findings that religious exposure in childhood, not individual cognitive or personality factors, is the major determinant of religiosity in adulthood. We highlight the role of cultural learning in children's endorsement of invisible divine agents by drawing on cross-cultural evidence that children are equally receptive to claims regarding the existence of invisible natural agents. We end by introducing a hypothesis to explain how children come to endorse religious beliefs despite their bias toward naturalistic explanation.

Demographic and socioeconomic predictors of religious/spiritual beliefs and behaviours in a prospective cohort study (ALSPAC) in Southwest England: Results from the offspring generation

Background: We explored associations between possible demographic and socioeconomic causes of religious/spiritual beliefs and behaviours (RSBB) in the offspring generation of the Avon Longitudinal Study of Parents and Children (ALSPAC). Methods: We examined approximately 4,450 offspring aged 28 years with RSBB data from a prospective birth cohort study (ALSPAC) in Southwest England. Three RSBB outcome measures were assessed: religious belief (belief in God/a divine power; yes/not sure/no), religious affiliation (Christian/none/other) and religious attendance (frequency of attendance at a place of worship). We explored age- and sex-adjusted associations between 35 demographic and socioeconomic exposures and each of the three RSBB outcomes using multinomial regression. Exposure-sex interactions were also examined. Results: Some sociodemographic factors were associated with RSBB in this cohort; for instance, being female and from an ethnicity other than White were associated with increased religiosity across all domains. For many other exposures, however, associations were frequently null or inconsistent, often depending on the specific exposure and outcome combination. As an example, higher educational attainment was associated with higher rates of religious attendance, but not with religious belief or affiliation; in contrast, higher income was associated with lower levels of religiosity. No consistent interactions between sex and the exposures on RSBB were found. Effect sizes were also rather weak, with most pseudo-R2 values below 0.5% and a maximum of 1.2%. Conclusions: The results highlight that several demographic and socioeconomic factors are associated with RSBB in this cohort. However, the number of these associations, and their magnitude, is smaller than comparable results from the parental generation of these offspring, suggesting that patterns of sociodemographic factors associated with RSBB differ between these generations. In addition to describing these associations, this paper will help inform future studies using these data, particularly regarding the choice of potential sociodemographic confounders.

Credibility Enhancing Displays, religious scandal and the decline of Irish Catholic orthodoxy

Credibility Enhancing Displays have been shown to be an important component in the transmission of empirically unverifiable cultural content such as religious beliefs. Decreased Credibility Enhancing Displays are a major predictor of religious decline. However, because declines in belief are often paired with the decreasing importance of religious institutions, existing research has not yet shown the effect of Credibility Enhancing Displays as separate from this institutional decline. Here, we assess the role of past Credibility Enhancing Display exposure among the baptised Catholic population of Ireland in predicting who retains a Catholic identity and religious beliefs among those who reject the Catholic Church. We find that leaving Catholicism outright (i.e. 'ex-Catholicism') is predicted by low Credibility Enhancing Display exposure, but rejecting the Church while retaining a Catholic identity (i.e. 'liminal Catholicism') and theistic belief is not. High perceived prevalence of clerical paedophiles (i.e. religious hypocrisy) predicts both groups similarly. Higher exposure to Credibility Enhancing Displays predicts higher orthodox Catholic beliefs and Catholic morality among Catholics, but with inconsistent and even negative effects among the other groups. High perceived prevalence of clerical paedophiles predicts the rejection of orthodox Catholic beliefs, but not the rejection of theism or a Catholic identity.