This podcast episode, based on Robert A. Thomson Jr., Sharan Kaur Mehta, and Elaine Howard Ecklund’s 2020 article "‘Doing Gender’ and ‘Doing Religion’ in Science," examines how the social field of science shapes religious attitudes differently for men and women across the United States, United Kingdom, Italy, and India. Drawing on survey data from over 6,500 biologists and physicists, the study argues that in the Protestant West, science has been culturally masculinized as the domain of objectivity and rationality, while religion has been feminized as the domain of subjectivity and emotion. This cultural alignment results in a unique pattern. The discussion highlights that men in science—particularly in the US, UK, and India—are significantly more likely than women to perceive a conflict between faith and science and feel that their scientific training diminished their religiosity, suggesting that men may disproportionately internalize pressure to perform a "masculine" identity by eschewing religion. Ultimately, the research suggests that these intertwining constructions of gender and faith can create a "chilly climate" and a barrier of entry for women in Western STEM fields who have been socialized to value the subjective aspects of their faith.

Full citation:Thomson, R.A., Jr., Mehta, S.K. and Ecklund, E.H. (2020), “Doing Gender” and “Doing Religion” in Science: A Cross-National Examination. Journal for the Scientific Study of Religion, 59: 269-288. https://doi.org/10.1111/jssr.12654

This academic article explores the social and psychological processes through which men disaffiliate from the Church of Jesus Christ of Latter-day Saints. The researchers utilize narrative interviews with twenty former members to analyze how the faith’s gendered expectations—such as missions, priesthood advancement, and the role of the sole breadwinner—shape the male life course. While many participants initially left due to intellectual doubts or historical concerns, they often framed their departure as an escape from rigid cultural pressures that caused mental health struggles. The text highlights how leaving the church frequently leads to interpersonal conflict, including divorce and strained family dynamics, as men attempt to redefine their identities. Ultimately, the study suggests that the deconversion process for men is a journey toward finding an authentic sense of self outside of institutionalized roles.

Citation:

Jindra, Ines W., Jenna Thompson, Rebecca Malan, and Nicholas Evans. 2026. “Gender, Relationships, and Negotiation: How Men Frame Their Deconversion Experiences from the Church of Jesus Christ of Latter-Day Saints.” Nova Religio 29(3):38–57. doi:10.1353/nvr.2026.a980274.

Extensive literature in the social and medical sciences link religiosity to positive health outcomes. Conversely it is often assumed that secularity carries negative consequences for health; however, recent research outlining different types of secular individuals complicates this assumption. Using a national sample of American adults, we compare physical and mental health outcomes for atheists, agnostics, religiously nonaffiliated theists, and theistic members of organized religious traditions. Results indicate better physical health outcomes for atheists compared to other secular individuals and members of some religious traditions. Atheists also reported significantly lower levels of psychiatric symptoms (anxiety, paranoia, obsession, and compulsion) compared to both other seculars and members of most religious traditions. In contrast, physical and mental health were significantly worse for nonaffiliated theists compared to other seculars and religious affiliates on most outcomes. These findings highlight the necessity of distinguishing among different types of secular individuals in future research on health.

Citation:

Baker, Joseph O., Samuel Stroope, and Mark H. Walker. 2018. “Secularity, Religiosity, and Health: Physical and Mental Health Differences between Atheists, Agnostics, and Nonaffiliated Theists Compared to Religiously Affiliated Individuals.” Social Science Research 75:44–57. doi:10.1016/j.ssresearch.2018.07.003.

This study by David Speed challenges the belief-as-benefit effect (BABE), which traditionally suggests that religious individuals experience better health than the nonreligious. By analyzing a large Canadian dataset, the researcher compared health indicators such as stress, life satisfaction, and mental well-being across various groups, including atheists, agnostics, and theists. The results demonstrated that atheists reported health parity with religious participants, finding no significant "penalty" for a lack of faith. Even when comparing maximally religious individuals to maximally nonreligious ones, the observed differences were statistically trivial or non-existent. Ultimately, the author suggests that worldview commitment and social factors may be more influential than the specific content of religious belief. These findings imply that the long-held narrative of religion being inherently salutary is likely overstated or inaccurate within the Canadian context.

Citation:

Speed, David. 2022. “Throw BABE Out With the Bathwater? Canadian Atheists Are No Less Healthy than the Religious.” Journal of Religion and Health 61:4608–34. doi:10.1007/s10943-022-01558-w.

Jacqui Frost, Penny Edgell, and Mahala Miller's 2025 article, "Varieties of Nonreligious Experience: Expanding Understandings of Nonreligious Wellbeing," challenges the assumption that religious decline inevitably leads to diminished health and happiness by examining the diverse internal and social experiences of nonreligious Americans. Utilizing data from a 2020 national survey, the researchers find that affective orientation—whether an individual feels comfort, anxiety, or neutrality regarding their nonreligion—is the most significant predictor of wellbeing, with those finding comfort or remaining affectively neutral reporting levels of life satisfaction and health comparable to religious individuals. The study highlights that while recent "nones" often experience temporary anxiety stemming from the stress of role transition, "always" nonreligious individuals maintain high wellbeing, and regular participation in secular organizations provides social support correlates that mimic the health-promoting benefits of religious attendance. Ultimately, the authors argue that identity coherence and community belonging are vital secular resources that sustain wellbeing across the diverse spectrum of nonreligious life.

Full citation:Frost, Jacqui, Penny Edgell, and Mahala Miller. 2025. "Varieties of Nonreligious Experience: Expanding Understandings of Nonreligious Wellbeing." Sociology of Health & Illness 47(5) e70060.

The provided research investigates how shared social traits, a concept the authors call attribute affinity, can mitigate native hostility toward immigrants in the United States. While many scholars focus on economic or cultural threats as the primary drivers of anti-immigrant sentiment, this study highlights the independent power of in-group attraction. Through multiple experiments, the authors demonstrate that U.S. natives show a marked preference for immigrants who share their religious denomination. Most notably, the data reveals that high levels of religiosity can bridge cultural divides, significantly reducing bias against Muslim immigrants among highly observant non-Muslims. Ultimately, the paper suggests that recognizing common identities across different dimensions can override deep-seated prejudices and reshape public opinion on immigration.

Citation:

Berinsky, Adam J., Tesalia Rizzo, Leah R. Rosenzweig, and Elisha Heaps. 2020. “Attribute Affinity: U.S. Natives’ Attitudes Toward Immigrants.” Political Behavior 42(3):745–68. doi:10.1007/s11109-018-9518-9.

This academic study investigates the correlation between religious belief and personal happiness among the elderly population in Vietnam. Using data from a 2011 national survey, the researchers discovered that Buddhists and Caodaists generally report lower levels of life satisfaction compared to non-religious individuals. This surprising negative association is contrasted with Christianity, which showed no such link, and contradicts broader global trends where faith typically improves well-being. The authors suggest this phenomenon occurs because unhappy people in transitional countries often turn to religion as a coping mechanism during times of social and economic change. Beyond spirituality, the paper identifies physical health and financial stability as the most significant predictors of high life satisfaction for Vietnamese seniors. Ultimately, the study concludes that while religion serves as social insurance, it does not currently guarantee higher subjective well-being in the Vietnamese context.

This study examines how college students conceptualize and support their scientific and supernatural beliefs. While participants expressed much higher confidence in scientific facts, they rarely justified these ideas with empirical evidence, instead relying on deference to authority and social consensus. The findings reveal that students often view scientific claims as infallible and fixed, a perspective that fundamentally contradicts the revisable nature of science. Furthermore, individuals with a stronger understanding of scientific processes were more likely to use evidential reasoning rather than superficial justifications. Ultimately, the research suggests that for many, scientific knowledge is held in a manner qualitatively similar to religious or magical beliefs. These epistemic similarities indicate that science education may not effectively teach students to distinguish the unique evidential foundations of scientific inquiry.

Citation:

Shtulman, Andrew. 2013. “Epistemic Similarities between Students’ Scientific and Supernatural Beliefs.” Journal of Educational Psychology 105(1):199–212. doi:10.1037/a0030282.

Religion and Family in a Changing Society by Penny Edgell investigates the evolving intersection of faith and household structures in modern America. Drawing on data from four communities in upstate New York, the author explores how religious institutions have adapted to the shift from the traditional "male-breadwinner" model to dual-earner, single-parent, and blended families. The text highlights a tension between the "standard package" of 1950s-era family ministry and the contemporary need for more inclusive, diverse religious practices. Key findings indicate that while family formation still motivates religious involvement, the impact is mediated by gender, social class, and personal interpretive schemas. Ultimately, the source provides a sociological framework for understanding how congregations maintain moral authority while navigating the complexities of a pluralistic society.

Citation:

Edgell, Penny. 2005. Religion and Family in a Changing Society. Princeton University Press.

This qualitative study investigates the healthcare experiences and mental well-being of atheists, deists, and agnostics living in Türkiye, a predominantly Muslim society. The researchers conducted interviews with 17 participants to understand how their non-religious identities influence their interactions with medical professionals and their trust in the health system. Findings reveal that many individuals conceal their beliefs to avoid potential stigma, judgmental attitudes, or unsolicited religious advice from providers. These negative encounters often lead to heightened anxiety and a tendency to avoid seeking necessary care, particularly for mental health issues. Consequently, the authors advocate for inclusive, professional, and neutral healthcare practices that respect diverse belief systems. They emphasize that training nurses and physicians in empathy-based communication is essential for ensuring equitable and human-centered treatment for all patients.

Citation:

Soner, Güven, Emel Güven, and Ercan Tunç. 2026. “Healthcare Experiences and Expectations of Atheists, Deists and Agnostics in Türkiye: A Qualitative Study of Mental Well-Being.” Journal of Psychiatric and Mental Health Nursing n/a(n/a). doi:10.1111/jpm.70148.