Abstract Religious stratification occurs when religion is institutionalized in the laws and/or customs of society as a criterion for the allocation of social positions and their attendant rewards. The result is a relatively stable ranking of religious groups in terms of their access to power, privilege, and prestige. In this article, we examine the social processes that contributed to the emergence of religious stratification in colonial America. Following Weber (1946), Lenski (1966), and Noel (1968), we use a "modified fair shares" theory that highlights the importance of three contributing influences: religious prejudice, competition, and differential power. After explaining the role played by each of these factors, we document the existence and enduring nature of religious stratification in the colonies. The evidence includes data on the religious establishments that arose in some colonies, other regulations governing access to scarce resources (such as the right to vote and hold public office), and differential access to economic and political power based on religious adherence. We conclude with observations about the need for further research on religious stratification in America. Show
Journal Information The Journal for the Scientific Study of Religion (JSSR), the quarterly publication of the Society for the Scientific Study of Religion, has published research on religious phenomena for over forty years. Drawing on a rich interdisciplinary cross-section of scholarship -- including religion, sociology, political science, psychology, anthropology, and history -- the journal offers scholarly analysis of the role of religion in society. Examples of topics covered include patterns of church membership and growth, the relationship between religion and health, the relationship between religion and social attitudes, the rise of fundamentalism, secularization and sacralization, and new religious movements. JSSR is an important publication for those who desire to keep current with scholarship on the role and impact of religion in today's world. Publisher Information Wiley is a global provider of content and content-enabled workflow solutions in areas of scientific, technical, medical, and scholarly research; professional development; and education. Our core businesses produce scientific, technical, medical, and scholarly journals, reference works, books, database services, and advertising; professional books, subscription products, certification and training services and online applications; and education content and services including integrated online teaching and learning resources for undergraduate and graduate students and lifelong learners. Founded in 1807, John Wiley & Sons, Inc. has been a valued source of information and understanding for more than 200 years, helping people around the world meet their needs and fulfill their aspirations. Wiley has published the works of more than 450 Nobel laureates in all categories: Literature, Economics, Physiology or Medicine, Physics, Chemistry, and Peace. Wiley has partnerships with many of the world’s leading societies and publishes over 1,500 peer-reviewed journals and 1,500+ new books annually in print and online, as well as databases, major reference works and laboratory protocols in STMS subjects. With a growing open access offering, Wiley is committed to the widest possible dissemination of and access to the content we publish and supports all sustainable models of access. Our online platform, Wiley Online Library (wileyonlinelibrary.com) is one of the world’s most extensive multidisciplinary collections of online resources, covering life, health, social and physical sciences, and humanities. Rights & Usage This item is part of a JSTOR Collection.  Jefferson was too anti-British to be made use of until a total break with Great Britain had become inevitable. Then he was entrusted with drafting the Declaration of Independence. This assignment, and what he made of it, ensured Jefferson's place as an apostle of liberty. In the Declaration, and in his other writings, Jefferson was perhaps the best spokesman we have had for the American ideals of liberty, equality, faith in education, and in the wisdom of the common man. But what Jefferson wanted to be remembered for, besides writing the Declaration of Independence, was writing the Virginia Statute for Religious Freedom and founding the University of Virginia. Learn More:
Virginia Statute for Religious Freedom (annotated transcript)The Virginia Statute for Religious Freedom is a statement about both freedom of conscience and the principle of separation of church and state. Written by Thomas Jefferson and passed by the Virginia General Assembly on January 16, 1786, it is the forerunner of the first amendment protections for religious freedom. Divided into three paragraphs, the statute is rooted in Jefferson's philosophy. It could be passed in Virginia because Dissenting sects there (particularly Baptists, Presbyterians, and Methodists) had petitioned strongly during the preceding decade for religious liberty, including the separation of church and state. Jefferson had argued in the Declaration of Independence that "the laws of Nature and of Nature's God entitle [man]…." The first paragraph of the religious statute proclaims one of those entitlements, freedom of thought. To Jefferson, "Nature's God," who is undeniably visible in the workings of the universe, gives man the freedom to choose his religious beliefs. This is the divinity whom deists of the time accepted—a God who created the world and is the final judge of man, but who does not intervene in the affairs of man. This God who gives man the freedom to believe or not to believe is also the God of the Christian sects. I. Whereas Almighty God hath created the mind free; that all attempts to influence it by temporal punishment or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the Holy author of our religion, who being Lord both of body and mind, yet chose not to propagate it by coercions on either, as was his Almighty power to do . . . The second paragraph is the act itself, which states that no person can be compelled to attend any church or support it with his taxes. It says that an individual is free to worship as he pleases with no discrimination. II. Be it enacted by the General Assembly, that no man shall be compelled to frequent or support any religious worship, place, or ministry whatsoever, nor shall be enforced, restrained, molested, or burthened in his body or goods, nor shall otherwise suffer on account of his religious opinions or belief; but that all men shall be free to profess, and by argument to maintain, their opinion in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities. The third paragraph reflects Jefferson's belief in the people's right, through their elected assemblies, to change any law. Here, Jefferson states that this statute is not irrevocable because no law is (not even the Constitution). Future assemblies that choose to repeal or circumscribe the act do so at their own peril, because this is "an infringement of natural right." Thus, Jefferson articulates his philosophy of both natural right and the sovereignty of the people. III. And though we well know that this assembly elected by the people for the ordinary purposes of legislation only, have no power to restrain the act of succeeding assemblies, constituted with powers equal to our own, and that therefore to declare this act to be irrevocable would be of no effect in law; yet we are free to declare, and do declare, that the rights hereby asserted are of the natural rights of mankind, and that if any act shall be hereafter passed to repeal the present, or to narrow its operation, such as would be an infringement of natural right. What role did religious freedom play in American settlement?What role did religious freedom play in American settlement? Religious freedom attracted settlers to America. English Protestants sought to structure their society so that every part of life experienced the renewal of the Reformation. Quakers, Roman Catholics, and others came to America to escape persecution.
What was an important consequence of King William's War?What was an important consequence of the war fought over English claims to Georgia in 1742? Colonists began to question their relationship to the British.
How did the American Revolution affect religion quizlet?The American Revolution weakened traditional forms of religious practice by detaching churches from government and by elevating ideas of individual liberty and reason that challenged many ecclesiastical traditions.
How did European wars in the late seventeenth and early eighteenth centuries change Indian societies?How did European wars in the late-seventeenth and early-eighteenth centuries change Indian societies? Young male warriors gained power in their tribes. What was an important consequence of King William's War? The Iroquois Nation resolved to remain neutral in European affairs.
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How did the role of William and Mary change the status of religious freedom in the colonies?
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