By Jim Coggins

November 2008

They summarized 30 years of social science research in ‘The Origin and Evolution of Religious Prosociality,’ published in the October 3 issue of Science, a noted academic journal.

Specifically, the researchers highlighted three areas of study. Recent anthropological studies have suggested there is more cooperation among religious societies than non-religious ones. Economic studies have shown religiosity increases trust; for instance, people tend to give more money to people they are told are religious. Psychology experiments have shown that belief in God reduces cheating and selfish behaviour.

However, religious people demonstrate more prosocial behaviour under only two circumstances, the researchers said: when it enhances their reputation; and when they have recently been reminded of a “morally concerned deity.”

A conference sponsored by the Religion in Canada Institute at Trinity Western University this year highlighted both the lack of research into religion and the increasing interest in it. “There has generally been a view among academics that society is secular and religion doesn’t have much to say about it,” said Michael Wilkinson, director of the institute.

Norenzayan, a self-described “agnostic and a secular humanist” with “cultural ties” to the Armenian Apostolic Church, agreed some atheist scientists believe studying religion as a legitimate scientific topic “somehow glorifies or justifies it.”

However, he said religion has such a strong impact on society that, “in the 21st century, science cannot afford to ignore religion as a phenomenon . . . We need to cultivate a space where religion is no longer a scientific taboo topic in universities and in public discourse.

“Whether or not religions are true, they obviously exert a very important influence on most human lives in most cultures. As a psychologist and scientist     . . . I find it important to explain religion and understand its role in human lives.”

He suggested other reasons scholars are reluctant to study religion.

“There is the long history of contentious relationship between science and religion in the Western world. Many religious folk don’t like science scrutinizing religious beliefs; many scientists don’t want to examine religion out of fear of offending religious sensibilities.”

Norenzayan’s psychological research into religion is significant because psychology has been slower than some other disciplines to study religion. PhD students are “reluctant to study religion because of a fear they won’t get [academic] jobs.” Even at Christian postsecondary schools such as Trinity Western, “psychologists and sociologists don’t specialize in studying religion,” said Wilkinson.

What is particularly significant about Norenzayan’s research, Wilkinson said, is that it shows a positive social contribution from religion ­– while many academics, without researching it, consider religion “traditional and reactionary.”

Norenzayan’s research is not completely unique. The Canadian Social Trends studies by Statistics Canada have consistently shown a positive connection between religious faith and charitable giving. University of Lethbridge sociologist Reg Bibby has highlighted the connection between religion and adherence to a variety of positive social values. Wilkinson contributed to an article on ‘Faith-Based Social Services’ in Social Work & Christianity.

Contentious for Christians is Norenzayan’s assertion that religious people are more moral only when they “think that a morally concerned observer, human or God, is watching          . . . Watched people are nice people.”

This suggests that weekly sermons, daily prayer or regular scripture reading are important reminders that God is watching. “Religious situations are more important than religious dispositions in influencing social behaviour,” said Norenzayan. He also speculated that it might be helpful to be part of a church or religious group rather than just being religious on one’s own, “although studies have not been done to examine this possibility directly.”

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Anthropology shows that, in the past, “religious communities out-survived secular ones,” but Norenzayan said it is not absolutely necessary for a society to be religious.  This is because “many large modern societies have developed effective secular institutions” – such as “effective policing, courts and social surveillance” – that “successfully promote prosocial tendencies without religion.”

Nevertheless, one of Norenzayan’s own studies showed children were more ethical when told that “a fictional supernatural agent – Princess Alice – was watching.”

Does it matter what religion one follows, then? Norenzayan said most studies have looked at adherents of the “Abrahamic” religions: Judaism, Christianity and Islam. He agrees that “not all religions have morally concerned gods,” and that “more systematic cross-cultural research is needed.”

Norenzayan told Vancouver Sun religion writer Douglas Todd that religious people are likely to be generous to other people in their own religious group, but not to outsiders.

However, Wilkinson noted the Canadian Social Trends evidence that religious people are more likely to give to secular as well as religious charities.

Also contested is Norenzayan’s argument that religious people are more prosocial because they think someone is watching, not  because they have more “empathy.” In other words, religious people’s motivation is no different from that of other people, and there is no evidence God changes the heart as Christians claim.

On the other hand, while there is no evidence to suggest a heart change, in most studies the issue “was not considered directly,” said Norenzayan.

Bibby’s studies show believers are more likely to value a long list of “heart qualities,” including honesty, kindness, courtesy, forgiveness, politeness, friendliness, patience and generosity.

Norenzayan suggested such “self-reports” show a stronger connection between religion and prosocial behaviour than more objective studies do.

“My reading of the psychological evidence is that all of us overestimate how altruistic we are; and it appears that religious folk, who are under stronger social pressure to appear prosocial, are even more likely to overestimate their prosociality,” he said.

Wilkinson said many social scientists say it is impossible to objectively research the “God factor.” However, he noted that the Flame of Love Project, funded by the Templeton Foundation, is attempting to do precisely that: to study “the dynamic interaction between divine and human love that enlivens and expands benevolence.”

November 2008