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Outstanding Professor Award

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Using Facebook to Engage Learners in a Large Introductory Course

Race, Belonging, and Participation in Religious Congregations

A Religious Profile of American Entrepreneurs

A Place to Belong: Small Group Involvement in Religious Congregations

Congregational Responses to Growing Urban Diversity in a White Ethnic Denomination

Racially Diverse Congregations: Organizational Identity and the Accommodation of Differences

When the Final Bell Tolls: Patterns of Church Closings in Two Protestant Denominations

Recovering the Lost: Remeasuring U.S. Religious Affiliation

How Monochromatic is Church Membership? Racial-Ethnic Diversity in Religious Community

Kevin Dougherty and Michael Ryan Baylor Connections

Kevin Dougherty and Michael Ryan

Dr. Dougherty is an award-winning teacher and active researcher. He teaches large sections of Introduction to Sociology almost every semester. At the graduate level, he teaches the Seminar in Teaching and The Sociology of Religious Organizations. His research explores religious affiliation, religious participation, racial diversity in congregations, congregational growth and decline, and the impact of religion on other realms of social life such as community involvement, politics, and work. He also regularly writes and speaks about innovative teaching. His published research appears in leading academic journals and has been featured in news media such as the Chronicle of Higher Education, CNN, National Public Radio, and USA Today

Congregations

Religious Participation

Racial Diversity

Pedagogy

Faculty Profile

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Kevin Dougherty

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Kevin Dougherty, Ph.D., associate professor of sociology in Baylor’s College of Arts & Sciences

tattoos-as-testimonies-baylor-sociologist-explores-how-ink-is-becoming-a-spiritual-marker-for-a-new-generation

Professor of Sociology and Master Teacher

 New research reveals how religious tattoos reflect a cultural – and generational – shift in how faith is expressed through permanent body art.

Dr. Kevin D. Dougherty, professor of sociology at Baylor University, brings a unique lens to this evolving phenomenon. 


An award-winning educator and active researcher, Dougherty teaches both undergraduates and graduate students in areas of sociology, including courses on religion, teaching and organizational life. His research explores religious affiliation, participation, racial diversity in congregations and the ways faith intersects with politics, work and community.

In a recent study published in the Journal for the Scientific Study of Religion, Dougherty and his co-authors – Texas Tech sociology professors Jerome R. Koch, Ph.D. and Paticia Maloney, Ph.D. – examine how tattoos—once seen as rebellious—are now being embraced as spiritual markers, particularly among younger generations.

The study used national data from the 2021 Baylor Religion Survey, administered by Gallup to a random sample of 1,248 U.S. adults. The findings reveal that nearly 10% of American adults have tattoos with religious or spiritual significance – suggesting a major cultural shift in how lived religion is publicly and permanently expressed.

“What we’re seeing is that tattoos are becoming modern-day sacred objects,” said Koch. “They’re permanent, deeply personal and often worn as both a proclamation of faith and a private reminder of belief.”

The research challenges longstanding stereotypes that religious individuals avoid tattoos. While highly religious adults remain slightly less likely overall to be tattooed, younger people with strong religious commitment were the most likely to mark their faith visibly and permanently on their bodies.

The study also points to a broader evolution in faith practices. Tattoos are now joining other forms of spiritual expression like jewelry and clothing—but with one major distinction: permanence. “A religious tattoo doesn’t come off. It travels with you,” said Dougherty. “It encourages continuity, a lasting connection to what you believe.”  Dougherty’s interest in the topic was sparked during a classroom assignment, where students were asked to document tattoos on campus. He was struck by how many were linked to religious themes.

“Tattoos that once marked the fringes of respectable society are now being redeemed as testimonies of belief,” he said. “They’re a reminder that faith—like culture—is always adapting, always finding new ways to speak.”  For media inquiries and to connect with Kevin, click the icon below. 
 


Tattoos as Testimonies: Baylor Sociologist Explores How Ink Is Becoming a Spiritual Marker for a New Generation

belief-in-the-prosperity-gospel-does-not-turn-people-into-successful-entrepreneurs

Professor of Management and Chavanne Chair of Christian Ethics in Business

Associate Professor of Sociology

But the belief that God financially rewards the faithful can fuel values linked to entrepreneurial thinking, Baylor University study finds  Belief in the “Prosperity Gospel” — that God financially blesses faithful followers — does not turn individuals into successful entrepreneurs. But prosperity beliefs can fuel values linked to entrepreneurial thinking, such as power and achievement, according to a Baylor University study.

However, researchers found no direct relationship between prosperity beliefs and willingness to take risks, and little connection to recognizing opportunities. Risk-taking and identifying opportunities are typical traits of entrepreneurs, according to the national study.

“As revealed in our findings, a belief that God will provide financial benefit to the faithful is not enough to push someone to launch a business,” said lead author Kevin D. Dougherty, Ph.D., associate professor of sociology in Baylor’s College of Arts & Sciences. “The relationship between prosperity beliefs and starting a business is indirect and inconsistent.”

The study — Prosperity Beliefs and Value Orientations: Fueling or Suppressing Entrepreneurial Activity” — is published in the Journal for the Scientific Study of Religion. For the study, researchers analyzed data from a nationally representative survey of 1,066 working adults. Their goal was to connect prosperity beliefs, human values, entrepreneurial attitudes and entrepreneurial action. They found that values — both by themselves and in conjunction with religious beliefs — are important predictors of how and whether individuals might launch a business.


Participants responded to a three-item scale to measure beliefs that faith and faithful behavior lead to success at work and in business.


The items included: “God promises that those who live out their faith will receive financial success;” “Believers who succeed in business are evidence of God’s promised blessing;” and “I believe faithful believers in God receive real financial benefits in this life.”


Participants also responded to questions relating to The Theory of Basic Human Values, which recognizes such universal values as openness to change, achievement, security, power and benevolence.


In general, “entrepreneurs tend to think differently than non-entrepreneurs, prizing achievement and self-direction while downplaying tradition and conformity,” said co-author Mitchell J. Neubert, Ph.D., professor of management in Baylor’s Hankamer School of Business.

Value orientations of self-enhancement and openness to change are associated with recognizing opportunities and taking risks — entrepreneurial behaviors that correlate with creating new businesses. While prosperity beliefs by themselves show little direct impact on entrepreneurship, they do influence the impact of values and attitudes related to creating a business. Prosperity beliefs can strengthen the relationship between self-enhancement values and opportunity recognition, but they seem to reduce the relationship between openness to change and willingness to take risks.

Another significant finding pertains to gender. Men and women who accept prosperity beliefs are no different in their willingness to take risks or start businesses, said co-author Jerry Z. Park, Ph.D., associate professor of sociology in Baylor’s College of Arts & Sciences. In general, risk-taking and business startups are more common among men.

The study also shows that education and experience are key predictors of entrepreneurship, but those resources may be difficult to acquire for some prosperity believers because of social and economic circumstances.

While individuals in that group have hope, it seems contingent on divine action rather than human action, Neubert said.

“Can prosperity preachers Joel Osteen and T.D. Jakes save the U.S. economy? Probably not. But nor are they damning it,” Dougherty said. “The type of positive, self-help gospel they preach can enhance specific value orientations that are related to entrepreneurial thinking and entrepreneurial behavior.”

*The research was supported by a National Science Foundation grant. ABOUT BAYLOR UNIVERSITY Baylor University is a private Christian University and a nationally ranked research institution. The University provides a vibrant campus community for more than 17,000 students by blending interdisciplinary research with an international reputation for educational excellence and a faculty commitment to teaching and scholarship. Chartered in 1845 by the Republic of Texas through the efforts of Baptist pioneers, Baylor is the oldest continually operating University in Texas. Located in Waco, Baylor welcomes students from all 50 states and more than 90 countries to study a broad range of degrees among its 12 nationally recognized academic divisions.

ABOUT THE COLLEGE OF ARTS & SCIENCES AT BAYLOR UNIVERSITY The College of Arts & Sciences is Baylor University’s oldest and largest academic division, consisting of 25 academic departments and seven academic centers and institutes. The more than 5,000 courses taught in the College span topics from art and theatre to religion, philosophy, sociology and the natural sciences. Faculty conduct research around the world, and research on the undergraduate and graduate level is prevalent throughout all disciplines. Visit www.baylor.edu/artsandsciences.  

Belief in the ‘Prosperity Gospel’ Does Not Turn People into Successful Entrepreneurs


multiracial-congregations-have-nearly-doubled-but-they-still-lag-behind-the-makeup-of-neighborhoods

About one in five American congregants attends a racially mixed place of worship, Baylor University study find  The percentage of multiracial congregations in the United States nearly doubled from 1998 to 2012, with about one in five American congregants attending a place of worship that is racially mixed, according to a Baylor University study.

While Catholic churches remain more likely to be multiracial — about one in four — a growing number of Protestant churches are multiracial, the study found. The percentage of Protestant churches that are multiracial tripled, from 4 percent in 1998 to 12 percent in 2012, the most recent year for which data are available.

In addition, more African-Americans are in the pulpits and pews of U.S. multiracial churches than in the past, according to the study.

Multiracial congregations are places of worship in which less than 80 percent of participants are of the same race or ethnicity.

“Congregations are looking more like their neighborhoods racially and ethnically, but they still lag behind,” said lead author Kevin D. Dougherty, Ph.D., associate professor of sociology in Baylor’s College of Arts & Sciences. “The average congregation was eight times less diverse racially than its neighborhood in 1998 and four times less diverse in 2012.”

“More congregations seem to be growing more attentive to the changing demographics outside their doors, and as U.S. society continues to diversify by race and ethnicity, congregations’ ability to adapt to those changes will grow in importance,” said co-author Michael O. Emerson, Ph.D., provost of North Park University in Chicago.

For the study, Dougherty and Emerson analyzed data from the National Congregations Study, a nationally representative survey conducted in 1998, 2006-2007 and 2012, with a cumulative sample of 4,071 congregations. The study by Dougherty and Emerson — “The Changing Complexion of American Congregations” — is published in the Journal for the Scientific Study of Religion.

The study found that:

One-third of U.S. congregations were composed entirely of one race in 2012, down from nearly half of U.S. congregations in 1998. Multiracial congregations constituted 12 percent of all U.S. congregations in 2012, up from 6 percent in 1998. The percentage of Americans worshipping in multiracial congregations climbed to 18 percent in 2012, up from 13 percent in 1998. Mainline Protestant and Evangelical Protestant churches have become more common in the count of multiracial congregations, but Catholic churches continue to show higher percentages of multiracial congregations. One in four Catholic churches was multiracial in 2012. While whites are the head ministers in more than two-thirds (70 percent) of multiracial congregations, the percentage of those led by black clergy has risen to 17 percent, up from fewer than 5 percent in 1998. Blacks have replaced Latinos as the most likely group to worship with whites. In the typical multiracial congregation, the percentage of black members rose to nearly a quarter in 2012, up from 16 percent in 1998. Meanwhile, Latinos in multiracial congregations dropped from 22 percent in 1998 to 13 percent in 2012. The percentage of immigrants in multiracial congregations decreased from over 5 percent in 1998 to under 3 percent in 2012.  Previous research shows that congregations have adopted varying ways to encourage racial diversity, among them integrating music genres, using more participatory worship, hosting small groups to foster interracial networks and creating programs to address racial or ethnic issues. Churches with shorter histories are more likely to have diversity, and change is harder to bring about in long-established congregations.

The new study by Dougherty and Emerson concluded that the complexion of American congregations is indeed changing — and the authors see benefits for American society.

“During a several-year period of heightened racial tensions, the growth of multiracial congregations is a dramatic development,” Emerson said. “Such congregations are places of significantly increased cross-racial friendships and cross-racial common experiences.”

ABOUT BAYLOR UNIVERSITY Baylor University is a private Christian University and a nationally ranked research institution. The University provides a vibrant campus community for more than 17,000 students by blending interdisciplinary research with an international reputation for educational excellence and a faculty commitment to teaching and scholarship. Chartered in 1845 by the Republic of Texas through the efforts of Baptist pioneers, Baylor is the oldest continually operating University in Texas. Located in Waco, Baylor welcomes students from all 50 states and more than 80 countries to study a broad range of degrees among its 12 nationally recognized academic divisions.

ABOUT BAYLOR COLLEGE OF ARTS & SCIENCES The College of Arts & Sciences is Baylor University’s oldest and largest academic division, consisting of 25 academic departments and seven academic centers and institutes. The more than 5,000 courses taught in the College span topics from art and theatre to religion, philosophy, sociology and the natural sciences. Faculty conduct research around the world, and research on the undergraduate and graduate level is prevalent throughout all disciplines.
 

Multiracial Congregations Have Nearly Doubled, But They Still Lag Behind the Makeup of Neighborhoods

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