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This paper investigates the problem of role-conflict, with reference to the role of the Pope. The position of leadership is rife with conflicts of the real and the ideal. This paper begins with a discussion of the role of the Pope. However, the key idea which it considers is the problem of the bishop or the pastor as well. It is the problem of the pastor of any formal religious groupings not merely the Catholic pastor. For practical purposes, this paper focuses on the Pope or the role of the Pope but in all cases it can be considered as reading pastor in place of Pope. The Pope is a man of many roles. His role as head of the Church, as spiritual father of the people, is such a profound symbol that people frequently overlook the fact that he is also head of an organization. Of the various roles the Pope plays two that are most important to be recognized as one considers the Clergy in Church and Society are: first, that of spiritual leader, and, second, that of organizational leader. In the first he is concerned with the spiritual and moral needs of man. In the second he is concerned with the problems of bureaucracy and the needs and expectations of a vast organization. The roles are different but they are not easily separated.

This section provides information on congresses and conventions related to sociology in 1963 and 1964. The Seventh Latin American Congress of sociology will be held in Universidad Nacional de Colombia in Bogota, Colombia on July 14-19, 1964. The congress will be sponsored by the Colombian sociological association. Four specific themes will be discussed: sociology and the national planning; sociology of the agrarian transformations; sociology of the urban and industrial transformations and sociology of education. This section also presents abstracts of papers presented at the Fifty-Eight Annual Meeting of the American Sociological Association in Los Angeles, California on August 26-29, 1963. The papers included were Roman Catholicism and Social Change in Latin America: From Church to Sect, by Ivan A. Vallier, and Religion and Social Change: The Third State in the Application of the Weber Thesis, by Milton Singer. Abstracts of papers delivered at the Twenty-third Annual meeting of the Sociology for the Scientific Study of Religion held in Cambridge, Massachusetts on October 25-26, 1963, are also presented in this section. The theme of the annual meeting was New Knowledge on Moral and Mystical Dimensions of Religion.

This article presents an overview on the fourth consultation of the European Colloquium on the Sociology of Religion at William Temple College, Rugby, England from April 17-21, 1963. Twenty six people from a dozen countries, including the U.S. and Finland, met for the conference. Canon R. S. O. Stevens of Birmingham, who acted as secretary to the Colloquium, opened the conference, welcoming the visitors and introducing Miss M. Batten, Principal of the College, whose paper Religious Life in Britain in the Post-War Period, proved a fitting beginning, discussing as it did the basis for sociological investigation in the sphere of religion. The following morning, with the Reverend Michael Jackson in the chair, Doctor John Kent, a church historian from Manchester, gave a paper, Sociological Factors in Disunity. His analysis of the history of divisions within the Protestant churches in England was of considerable interest, and his suggestions as to the causes of the present movement towards Anglicanism on the part of Methodists in Britain, were illuminating. Plans for the future were discussed at length, Professor Goldschmidt giving the report for the steering committee. Brief reports on work in progress then followed.

The section presents abstracts of papers about sociology of religion delivered at conferences and meetings held in August and September 1962. The paper, The Sociology of Religion as Part of a Generalized Sociology of Creative Behavior, A Conceptual Outline by Franz Adler, describes series of role concepts. The true author and the official author stand in a relationship which, based on cooperation, may vary widely in character. Performers who stand between authors and publics may be mediators. They may also be teachers, preachers, executives and pure performers. Another role is that of the critic. A critic with the power of suppressing a work is censor. Finally there is the consumer toward whom production of works is finally directed. It is suggested that the number of people involved in the process of creation and performance is inversely related to the likelihood of innovation. The study, The Professionalization of the Calling: Functional Implications by Robert P. Rankin, analyzes the character of this anxiety as it is expressed in interviews with ministers and laymen in the California-Nevada Annual Conference of the Methodist Church, an administrative unit comprising over three hundred local churches. Data employed in the study, Lay Expectations of the Ministerial Role: An Exploration of Protestant-Catholic Differentials by W. Widick Schroeder, were drawn from a sample of Protestant ad Catholic laymen in two Corn Belt communities, one dominantly Catholic and one dominantly Protestant. Data on questions dealing with qualities or characteristics and conduct expected of a minister are examined.

The article presents information on several papers related to religion and sociology. Among the several papers are "Some Observations on Ideological Groups," by V.C. Nahirny was published in the 1962 issue of "The American Journal of Sociology." "Adaptation and pattern Integration of a California Sect," by F.W. Young was published in the 1960 issue of the journal "Review of Religious Research." "Sects and Society: A Sociological Study of Three Religious Groups in Britain," by B.R. Wilson and "Legitimation and Antisemitism as Factors in the Functioning of a Hebrew-Christian Mission," by B.Z. Sobel was published in the 1961 issue of the journal "Jewish Social Studies."

This article reports on the 8th International Conference of Religious Sociology in Barcelona, Spain, on July 2-4, 1965. The theme for the conference is Religion in the Transition From a Pre-Technical to an Industrial and Urban Society. Though the theme of this conference was explicitly defined, only three of the seven papers read to the assembly were directly concerned with the subject. Professor Kirk's contribution treating the role of religion in the evolution of the American South, can perhaps best be seen as a statement about the hindrances religion can put in the way of socioeconomic change, about religion as a conservative factor. Lord Simey reminded us of the professional obligations of the sociologist of religion, and though there was no direct relation to the main subject of the conference, it was important to have him ask this question, especially in this group of sociologists who are primarily working within a Church context. This became clear when Mr. Spencer decided to devote his presidential address to the subject of professional ethics of the sociologist of religion. As for the last speaker, Fr. Greeley, we were only too glad to have the president of the American Catholic Sociological Society with us and thus to see emerge the possibility of a closer contact and cooperation with American confréres, to mind much that his paper dealing with social successes of American Catholic Education, was in no way related to the conference theme.

This paper reports a pilot study of " Catholic Pentecostals," or as they are now more commonly known, " Catholic Charismatics." The study is based on participant observation and interviews among Catholics from 3 prayer groups in Southern California. The study was completed in June, 1972. It forms the basis of continuing research for a dissertation. Catholic participation in the Charismatic Renewal is considered as a renewal movement in relation to the Catholic Church, The analysis seeks to discover tendencies experienced by Catholic charismatics with respect to participation in the Catholic Church, and the ways in which these tendencies are compatible or incompatible with aspects of the Catholic Church. To analyze tendencies experienced by Catholic charismatics, a typology developed by Ernst Troeltsch is employed. Sociologists are familiar with the church-sect typology associated with Troeltsch. Few are familiar with a third type elaborated by Troeltsch: mysticism. It is this third type, mysticism, that this writer has found fruitful in analyzing aspects of Catholic participation in the Charismatic Renewal. The outlook of a " typical " Catholic charismatic is described, with the intention and hope that: first, important aspects of a participant's experience are accurately and contextually represented: and, secondly, essential features of participants' outlook are shown to correspond to the mystical type. Finally, a comparison is made of aspects of participants' outlook (mystical type) in relation to the Catholic Church (church-type: sacraments, hierarchy). The points of comparison are: 1) relationship between sacramental baptism and " baptism in the Spirit ;" 2) Eucharist ; 3) basis of authority. Such a comparison will make more explicit aspects of the relationship between Catholic participation in the Charismatic Renewal and membership in the Catholic Church. [ABSTRACT FROM AUTHOR]

This paper postulates that (1) the Jesus movement, as a movement, is in the process of routinization ; and that (2) the main function of the movement for the individual members has been that of providing a " waystation to respectability " for a cohort of stigmatized youth, who are more recently in the process of being reabsorbed back into the system, partly through membership in established pentecostal churches. The data come from structured and unstructured interviews administered in the state of Washington in 1971, 1972, and 1973 ; from content analysis of movement publications ; from lengthy observations ; and from relevant secondary sources. The data bear out the postulates and suggest that an interesting " latent function of this movement has been that of informal " youth outreach " program for the pentecostal branch of Protestantism. [ABSTRACT FROM AUTHOR]

This paper deals with the major types of definitions of religions used in the sociology of religion and their influence on sociological research. Not all definitions are either substantive or functional: some are a combination of the two. Luckmann makes a difference between an elementary and non-specific social form or religion and a specific historical form of religion. The sociological theory of religion is only interested in specific forms of religion in society. Secularization is occurring through the development of a cultural religion--an American way of life with religious overtones. Berger's use of the term secularization as desacralization is a consequence of his definition of religion. There is no secularization in the U.S., in Yinger's opinion: if one defines religion statically--in terms of a system of beliefs and practices that emerged at a given time and were subject thereafter to no essential revision--religious change is nearly identical with secularization. Thus, the distinguishing traits of religion lie not in the entities themselves but in an attitude extended toward certain ideas, objects and acts, and this attitude is extended to them because, society attributed sacred qualities to them. A substantive definition of religion searches for the essence of religion and defines it as sacred.

This paper considers the different groups and positions which formulated problems concerning a revision of the School Pact in Belgium. School Pact is an agreement between three political parties in which an accord is made and directives for the future are noted. The problems which existed in 1958 in relation to education were numerous: the maintenance of the constitutional freedom of education; the place and the recognition of state schools in the entire educational system; the definition of the nature of the official neutral school and the position of religious doctrine and non-confessional ethics therein; the democratization of education. Through the School Pact, the Catholics also accepted the neutrality of state education. To oppose the power of the Catholic Church concerning education, the liberals were forced once again to defend state education regardless of their preference for private initiative in other fields. Between 1958 and 1967, 376 new schools and 1,694 sections were established in the state educational system while 465 Catholic schools and 2,489 sections were absorbed into the subsidy system. In the law of the 29th of May 1959, free choice refers to the choice between a neutral and a confessional school, between religious doctrine and non-confessional moral instruction in all neutral schools.

This paper presents an international bibliography of sociology of religion.

This study concentrates on the impact of this major symbol on teenagers, as may be perceived in the religious context through free associations and impromptu stories, and in the religious context through biblical and liturgical references. The sampling was done according to three variables (sex, age, school) and hoped to reach the highest degree of homogeneity concerning life environment and curricula. For computational reasons, 400 answers were examined so as to have 200 for each series. The aim of this paper is to introduce briefly our findings, taking into consideration the two variables, sex and school. The prospections of the secular context through the analysis of free associations and impromptu stories reveal, from the point of view of sex, that boys experience the world of things as means or obstacles. Girls, on the other hand, being more sensitive to the surroundings and aesthetic overtones perceive the world as values and enter the symbolic domain more easily. As far as 'school' is concerned, it appears that the evocation of the Fire Symbol is experienced by students according to the characteristic trends of each set up. In the religious context one sees that in general teenagers have a better knowledge of the Bible than of the Liturgy. Courage and strength being attractive, boys refer to « power theophanies » while girls stress the quality and depth of theophanies which may be termed « personal and intimate ». They know the liturgy better and are touched by the words of the liturgy, whereas the boys lose themselves in the rite itself and its materiality. As for the educational variable, the biblical and liturgical culture of state school students is characterised by a statistically broader amplitude. The pupils of the denominational network seem to be more under the influence of a primary-school-level catechesis. Comparison of the two contexts : The symbolic structure integrates the same harmonics in both... [ABSTRACT FROM AUTHOR]

The paper gives the theoretical background of a Cross-Cultural Study carried out in the Institute of Social Psychology in Strasbourg. If the fact that Jews are different is an objective one, there must be observable differences in their attitudes and especially in those covert attitudes: the affective meaning of the language in which we express our thoughts. Using the Semantic Differential technique, Jews and Non-Jews were given the same list of concepts to evaluate with the help of descriptive scales. The analysis of the data provides evidence of the relevant concepts for which the variable Jew/ Non-Jew is determinative, independently from other variables, thus demonstrating the existence of a Jewish specifisity. If the same phenomenon can be observed cross-culturally, we can speak of a Jewish identity. Using a couple of other techniques which enable us to identify some constants, each of them being a dimension of a configuration space, we could locate the test subjects (J. J. J,... Jn for Jews and NJ, NJ, NJ,... NJ n for Non-Jews) and then measure the distance between the two main clusters, which we identify as the Judaicity factor. [ABSTRACT FROM AUTHOR]

This paper examines the theories of H. Richard Niebuhr and of Charles Glocn and Rodney Stark in which they attribute the origin of religious groups to deprivation. It is argued that deprivation is an inadequate explanation for the origin and survival of religious groups and that a theory based on human needs is required. Religion may be seen, in certain circumstances, as a substitute activity in that it provides a vicarious substitute for the satisfaction of certain biological and social needs. When men are deprived of the natural material or secular satisfaction of these needs they may turn to religion. Because of increased opportunities for the satisfaction of biological and social needs there is less need for religion as a substitute activity in complex modern industrial societies, religion, however, survives because it provides for the satisfaction of what may be termed specifically religious needs, namely the need for an interpretation and explanation of the psychic and mystical experiences of men. [ABSTRACT FROM AUTHOR]

This paper explores the role problems of the Anglican clergyman in various levels such as the level of the total society, the organisational level and the local community level. There have been a number of changes going on in England in the twentieth century that have affected the authority of the clergyman in contemporary society. Clergy are no longer the major group exercising an influence over the normative orientations of the general public. The major dilemma for the churches is how far if at all, to change the basic theological beliefs and the expression of these in order to make the claims of Christianity comprehensible to modern people. Clergy do apply moral concepts to human actions, something which the professional counsellors are supposed to avoid at all costs. There are two major points about the nature of the Church of England which affects all Anglican clergymen in England in their roles as parish priests. One of these is cultural, that is, theological and the other is structural, about the organisational structure of the Church of England. The parish system suffers under conditions of more rapid social change, social and geographical mobility, in the same way as other locally based organisational structures do such as local government. Anglicanism is characterised by a lack of consensus among its members, both clerical and lay, about the nature of the church, the role of sacraments and the type of worship a clergyman should perform.

This section provides information on several resources on general, pastoral and religious psychology. Psychological Measurement and Prediction by P. Horst is the result of 35 years of experience in the development and application of psychological measuring instruments in governmental, industrial, military and educational institutions. It deals with such subjects as test domains, types of tests, conditions of administration, test homogeneity, reliability, specificity, validity, accuracy of prediction. In this book, The Scientific Analysis of Personality, R. Cattell gives a lively survey of his work as a scientific psychologist. He begins with a discussion of the methods in psychology. The literary and clinical methods make use of impressions and are unreliable. Cattell pleads for the more accurate experimental method, which can employ many variables at the same time. Professionalization edited by H. Vollmer and D. Mills begins with an introduction by the editors in which they try to give clear definitions of the concepts of professionalization, professionalism, professional, professional group and profession. Each chapter begins with an introduction by the editors, who have also provided a text to link up the papers with each other and at the end of each chapter, questions for discussion and further research.

This paper explores the sociological aspects of religion. In group one of high school students from Stockholm, Sweden it was found that there was a small difference between those who had earlier met a death-motive and those who had not; the former had more emotional disturbances, although this was a very weak tendency. The presence of a death-motive in the actual situation has less to do with the presence of neurotic disturbances, however. Religious words and thoughts often give birth to associations of different kinds in different persons. In order to explore a little how people react to religious stimulus-words such as Bible, a test was made in Stockholm as well as in a remote rural area in southern Sweden at a little village called Bankeryd. In both groups of school-pupils the task for the examinees was to associate a sample of words to the word Bible. Of these words, Old Age, Darkness, Autumn and War could be roughly classified as dark words. The general hypotheses formulated at the start of these investigations were that young people in Stockholm tend to associate--in general--mainly dark words to the word Bible whereas young people in the rural district on the contrary tend to associate bright words to the Bible.

The article explores the principles of evaluation research. Evaluation is assessment of value. Value defines an individual or for a group of individuals what ends or means to an end are desirable. Applied to action programs, evaluation research refers to the procedures of fact finding concerning the degree to which a specific action program achieves specific results, both intended and unintended, and which elements in the situation, or in the methods used hamper or foster the process of change. In more practical terms, evaluation aims at providing a systematic and comprehensive measure of success and failure. Evaluation gives evidence how we can learn from the failures observed and how improved action programs in operation can be guided and controlled. In this paper, three dimensions of evaluation research are described. They are: Assessment for whom, recipients field workers and other agents of change, policy makers and the scientific forum. Each of these categories expects a different type of evaluation result; Assessment by whom, self-evaluation, both by the individual and by the local community or other social unit, evaluation by the responsible field workers and other community or social unit, evaluation by the responsible field workers and other professionals, evaluation by local and national superiors and again scientific evaluation. These categories have each their own standards of judgments; The last practical dimension deals with the time and the stage of evaluation. This time-dimension makes the conceptual frame of evaluation operational.

The section features some information sources on sociology of religion. The book, Le Bouddha et sam message, by M. Abbé Delahoutre was written with the purpose of introducing Buddhisms to the Christian world, which is slowly realizing its existent in the other world, and of creating a clearer picture of its distinguishing features from other eastern religions. It presents a survey of the most important data of Buddha's life, placed against the background of his days, of his doctrine, of its later development into three different forms, and of the significance of Buddhism in the various countries of the Far East. Both the present day situation of Buddhism and is contacts with the West are indicates. A summary comparison with the Christian religion concludes the work. The book, In a Strange Land. A Report of a World Conference on Problems if International Migration and the Responsibility of the Churches, centers among the problems posed to the churches that of the migration of Africans and Asiatics. The introductory articles by B. C. H. Sjollema and P. de Jong are followed by the text of papers by Dudley Kirk, Clarence Senior, Marcus Daly, J. Norris, Henry Makula and others. The report concludes with the resolutions taken at the congress and six recommendations to the churches.

The article presents information on the International Consultation-Conference on the Sociology of Religion that was held in Washington D.C. from September 8 to 10, 1962. Ecumenical in the sense that participants came from all parts of the world, the meeting was jointly sponsored by the Religious Research Association and the Society for the Scientific Study of Religion. It was supported by a grant from the Hazen Foundation. More than eighty registered participants represented twenty nations, including Canada, Colombia, India, Japan, Malaya, New Zealand, Pakistan, Poland, Puerto Rico and Sierra Leone besides Western Europe and the United States. Following greetings by Dr Lauris Whitman on behalf of the Religious Research Association and Professor Horace Fries; president of the Society for the Scientific Study of Religion, the first session consisted of summary reports on current work in the sociology of religion. Prepared papers by Dr Norman Birnbaum of Nuffield College, Oxford University, and Professor Charles Y. Glock of the University of California in Berkeley were followed by extemporaneous presentations representing other parts of the world.

This article presents a list of papers on sociology of religion, that appeared in the August 01, 1962 issue of the periodical "Social Compass." Some of the books mentioned in the list are "The Personal and the Functional Element in Pastoral Care," by W.M.I. Van Den Ende, "Pastoral Care and Clinical Training in America. Report of a Three Months Visit," by H. Faber and "The Variety of City Churches," by F.A. Shippey.

The article presents information about the papers that appeared in the January 2, 1962 issue of the journal "Social Compass." In every national and cultural situation, the relationship between sociology and religion is, in one way or another, of primary importance, the interaction between religion and society assumes, in social living its peculiar and specific forms of expression. The authors from the U.S., England, West Germany and Holland who have collaborated in the present issue of the journal "Social Compass," consider principally the way in which religious and philosophical values take shape in society. Considering the countries that they come from, it is not surprising that these sociologists lay particular stress on the influence that Catholic and Protestant confessions and denominations have on social life. It is in Dutch studies in the sociology of religion especially that the vertical pluralism that conforms to religious and ecclesiastical lines of demarcation, has been subjected to closest analysis.

The article presents a bibliography related to sociology. Among the authors whose papers have been mentioned are A.I. Abell, A.M. Adlerstein, P. Alexandre, Herman Feifel, S.S. Felman, Charles Y. Glock, T. Hora, H. Stuart Hughes, P.E. Johnson, T.W. Klink, William T. Lin, Charles Lucier, S.D. Messing, J. Mills, David O. Moberg, Omar K. Moore, Murray H. Sherman, S.W. Spencer, W. Stark, Robert Tully, Ruth Underhill, Howard M. Vollmer, R.P. Vaughan, Joachim Wach, Goodwin Watson, A.M. Willms, and J.M. Yinger.

A clear trend which marked the sociology of religion during the last few years has been its effort to push on Its studies beyond sociography to the domain of social psychology. In this paper the Author takes social integration in the small group as the starting point for a discussion on how far attitudes of the spirit are influenced by the groups themselves. These attitudes are defined as the structurization of personal dynamism which positively or negatively orient behaviour in the face of a psycho-social object. Their two springs arc individual psychology and the social milieu. Attitudes are influenced by the groups to which the individual persons belong. The first achievement of sociology was to free itself from simplicist determinism. The second one consisted In an effort to examine the Influence of the family, union, party and other groups to which people belonged. The third step was an examination of the reference groups, that is, the groups to which people did not necessarely belong but to which they ware psychologically linked. These two ideas can be applied to the sociology of religion. The Author applies them to the religious sentiment of young people (attached or otherwise to the Church groups), to the attitudes of the modal Catholic (i.e. In relation to the parochial group) and to the Institutional points of reference of religious conversion (i.e. between the Church and the convert). [ABSTRACT FROM AUTHOR]

In recent years various studies of a religio-sociological nature have supplied numerous data relating to the catholic and protestant diaspora. These data have not yet been integrated in general sociological systems. Influenced especially by German organisations which have concerned themselves with the dispora since the last century, a specific knowledge of the diaspora has been evolving, but this is dominated by the theological element. For the interest in protestant circles see the periodical "Die Evangelische Diaspora" appearing since 1919, and the chair established at Leipzig University in 1934 to study diaspora problems. On the catholic side there may be mentioned the Johann Adam Möhler Institut für Konfessions- und Diasporakunde, at Paderborn, which collaborates closely with the St. Bonifatiusverein. The Catholic Institute for Social-Ecclesiastical Research in the Netherlands and the Catholic Centre for Social Research at Königstein/Ts, Germany, have made various religiographic studies in recent years on the catholic diaspora in the Netherlands, Germany and Scandinavia. In the U.S.A., important works have appeared on relations between catholics and protestants (among others by Will Herberg, J. Kane et al.), which show interesting analogies with European studies. Reviewing progress of the still fairly heterogenous socio-scientific study of diaspora phenomena, the question is raised of the possibility of integrating the facts described in a theoretical system. The theoretical work by R. K. Merton, regarding his system of functional analysis, can be examined to see if it can serve as a theoretical framework for studying the diaspora. As regards Merton's question of observability reference is made to the special difficulty in this respect inherent in the diaspora. Although, sociologically, the study can be confined to parishioners known as such, the question arises whether the diaspora with its geographically widespread parishes does not especially require non-parochially integrated baptised catholics to be included theoretically in the diaspora structure. In the Province of Friesland in the Netherlands, in parishes with 300-800 parishioners there were found to be 100 or more baptised not parochially registered. A complicated question, too, is that of the existence and meaning of personal attitudes to the diaspora. The dilemma is given between social absorption in the over-all environment and the creation of an individual environment. For the forming of the faithful in the diaspora the choice will depend largely upon the value attributable to the religious content of the over-all environment. It would also seem to be profitable to apply the concepts "functional" and "dysfunctional" to the diaspora. Positive functions rest in the Churches' Oecumenical consciousness. In the individual Church the diaspora may act as the territory pre-eminently suitable for pastoral experiments and for activating help to fellow-believers. But the diaspora may also have a dysfunctional effect relatively to the Oecumenical idea: for considerations of security the position of the majority church may be painted too darkly. Besides, isolation may be so great that the approach is sought solely for the sake of approach without sufficient care to the fundamental theological aspects. For analysis of the diaspora phenomenon, Merton's concept of functional requirements is also profitable. The diaspora demands special intensification of contacts, particularly with the "other Christians", puts great emphasis upon moulding of the personality and of the group. Important, too, are special organisational arrangements in the light of the social mechanisms indicated by Merton. One may recall in this connection the recent formation of the diaspora diocese of Groningen in the Netherlands. The extent of the diaspora parishes also calls forth the question of establishing auxiliary churches. The family becomes especially important to religious training (catechism), and so does a weekly periodical where the extent of the group precludes their having their own daily paper. Finally, attention is drawn to the limits of action of the diaspora system: these limits form the structural context. Possibilities in the diaspora are limited as regards facilities for education, medical care, cultural contact, etc. Economic factors may encourage mixed marriages to an exceptional degree in the diaspora. Positive action by the clergy is possible in all these respects only with the assistance of bodies and organisations outside the diaspora. The application of functional analysis can be expected to deepen insight into the phenomena of the diaspora and to help to make investigation of the very complicated diaspora situations in Northern Europe, both catholic and protestant, more effective for the study of the pastoral methods required in varied ways in the diaspora. [ABSTRACT FROM AUTHOR]

This paper examines the economic reasons advanced in the U.S. both by some scholars and by some labor unions in order to justify the limitations placed on immigration with the intent of making their moral evaluation. Whenever one speaks of immigration into the U.S., one must therefore always keep this in mind: any easing of immigration laws cannot in any way effect unfavorably the employment of workers, the expansion of investments and the productivity of labor. It is true that if the immigrants are assisted by public funds they will create an additional demand for consumers' goods including durable consumers' goods such as houses. This difficult housing problem rising out of the present distribution of income seems to give a proper justification for the clauses limiting immigration. There is a consistent correlation of direct proportion between immigration cycles and business cycles. From 1890 to 1950 immigration declines while unemployment rises and vice versa. It is furthermore noteworthy to point out that the peculiar aspect upon which the Catholic Church was urged to pronounce its verdict: the right of the human person not to be prevented from immigration into some country. More than once the Holy Father Pope Pius XII has manifested his skeptical views about the economic trend which tends solely towards the increasing of the purchasing power of the raising of the standard of living and the realizing of a program for full employment.

This paper highlights results of the work accomplished in the documentation of facts concerned with migration and the sources of information that have been explored and judged useful for Catholic planning and research. In conformity with the aims assigned to it by the statutes of the International Catholic Migration Commission (I.C.M.C.), the I.C.M.C. Information Centre was created in Geneva, Switzerland in 1952. More than 150 periodicals from different countries, particularly from immigration countries, were received regularly in 1953. The best publications on population matters including different aspects of migration have been written for the Institut National d'Etudes Démographiques by eminent professors and population specialists, both French and of other nationalities. From the Catholic point of view, population problems have been considerably elucidated by the eminent Australian economist, now in Oxford, England Colin Clark. The agricultural problem in Venezuela has also been examined from different point of views in the publications of the Instituto Agrario Nacional. Only a few studies on European emigration from the national and economic angle have been published. A curious sociological fact has been noted in the Netherlands concerning the religious composition of emigration groups.

This paper presents an overview of national reports on Catholic migration. South Africa would seem to offer great possibilities for large scale immigration. There has been little recruiting overseas on the part of the South African government or other public authorities and the results seem to have been not too encouraging for either side. Some progress has been made in the care for the spiritual needs of Catholic German immigrations who have settled in Johannesburg and Pretoria area by the appointment of two German speaking priests with the assistance of the German hierarchy in terms of the Encyclica Exsul Familia. The information on newly arriving families to Argentina's parishes, which is sent by the central board, has created very important work in the parishes. Some of the parish priests not only visit the immigrants and keep in touch with them but have started to organize them. Migration Sunday is observed in every Catholic church through out Australia. During the past six years Australia has received migrants to the number of about 800,000. Of these great numbers are Catholics. The assimilation of migrants into the Australian way of life is necessarily slow and had to be cautiously approached. Emigration from Ireland to Great Britain presents many problems for attention. The Irish boy or girl grows up, however, in an atmosphere in which there is rarely need to engage in controversy in defence of religious beliefs and is, in a sense, unprepared for the non-Catholic environment to be encountered in the country of immigration.

This paper offers a look at the involvement of the National Catholic Welfare Conference (N.C.W.C) in immigration. The Bishops of the U.S. established a Bureau of Immigration in their main N.C.W.C. headquarters in Washington in the early 1920s. Offices were opened both in New York and El Paso, Texas at subsequent dates in order to handle immigrants coming through those ports of entry into the U.S. In 1938 when many Catholics were being persecuted by the Nazis, the Board of Trustees of N.C.W.C. established the Catholic Committee for Refugees, whose principal function was to assist victims of Nazi persecution. In December of 1945 the President of the U.S. issued a directive authorizing the use of normal immigration quotas for refugees of Eastern Europe and refugees who had been persecuted by the Nazis. War Relief Services--N.C.W.C. was called upon to expand its U.S. and European staffs vastly in order to be able to handle the Catholic displaced persons. In order to be eligible for admission to the U.S. under the Displaced Persons Act a refugee was required to have a guarantee of a home and a job. The N.C.W.C. has appropriated 400,000 dollars of its own funds to be used as counterparts for travel loans which are supported by the Intergovernmental Committee for European Migration.

This paper deals with the financing aspect of voluntary migration. Although the emigration of people other than refugees can be called voluntary migration, one must on the other hand not lose sight of the fact that it is founded to a considerable extent on a necessity. And not the least important factor is the urge in the immigration countries to increase their economic and social possibilities. The position of the emigrant in the first instance is extremely weak compared with that of persons remaining in their home country and that of the inhabitants of the immigration country. If migrants are obliged during the initial period to sacrifice all their savings to repay the advances made to them, they will remain longer on the fringe of the new community. Amongst the parties which have an interest in migration, the receiving country undoubtedly occupies the most favourable position. Whereas the sending country must endeavour prevent by means of emigration a further drop in the standard of living, the receiving country is fortunate enough to be able to raise its standard of living by immigration. It is obvious that many persons refrain from applying for emigration to far distant countries on account of the high costs of transport involved. It seems more correct to endeavour to maintain the differences in material welfare thus making emigration more attractive for the larger families with some means.

The article presents summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper is on the social sources of Dutch vertical pluralism as compared with selected contemporary American socio-religious conditions. Dutch society has four main subdivisions, the Roman Catholic, Protestant, humanistic and neutral. Each has a different religious-philosophical orientation, so that each maintains separate organizations in many areas of economic, political and social life. The pattern of vertical pluralism called the verzuiling effectively separates many of those who hold different religious and political views from one another and has many other latent and manifest consequences.

The article focuses on the summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper is on the effect of religious values upon social mobility and economic achievement in contemporary American urban industrial society. A cross-sectional probability sample of the Detroit, Michigan metropolitan community was studied. In order to standardize life chances and socialization experience, the population was restricted to white males, currently in the labor force, who were raised within a northern-urban American community. Ethnic status was controlled.

The article discusses the summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper discusses the relationship between authoritarianism and the religious behavior of Catholics and Protestants, focusing on three issues. First, the comparative incidence of authoritarianism among members of each faith, second, the relationship between authoritarianism and frequency of church attendance and third, attitudes about the church's role in censorship, education, marriage, politics, science and sex, among those classified as high, intermediate and low in authoritarianism.

The article discusses the summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper discusses the four identifiable dimensions, herein called the experiential, the behavioral, the ideological and the ethical. The experiential dimension bears on what the society defines as religious feeling or experiences, the behavioral has to do with religious practices, the ideological with religious belief and the ethical with the attitudinal and action consequences of experience, practice and belief.

The article discusses the summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper is on the unique programme of lay involvement entered into by the Boston University School of Theology. Graduate students in sociology of religion become progressively clinicians, team members and project directors in situations involving major institutional decisions. Churches, administrative groupings and councils of churches request research assistance in problem-solving.

The article presents a summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. The paper investigates the differential mobility rate among an assumed middleclass stratum in the Pacific Northwest of the U.S. The data revealed Irish and English ancestry to be positively associated with longer residence, higher educational achievement, membership in professional and proprietor occupations an higher income.

This paper presents a list of books received in the 1970 issue of Social Compass.

This article provides information on the Workshop on Religious Research in Africa that was convened by David Barrett, director of the Unit of Research of the Church of the Province of East Africa in Nairobi, Kenya from December 28, 1967 to January 12, 1968. Work on the theme of the Workshop, the Life and Growth of the Church in East Africa, had begun eighteen months earlier and most of the papers prepared by the seventy participants had been distributed several weeks before they met at the University College, Nairobi. The morning sessions were guided by Bishop Stephen Neil, by Canon Houtart and by Professors Ranger and Tanner. The broad theme helped participants to pin down the topics of common interest. Ranger, who described his work as that of a political and social historian, assured them that the Christian conscience had penetrated East Africa deeper than one thought. The Workshop showed that there was as yet no agreement about such key concepts as that of the High God, that of ancestor worship, and still less about the meaning of the selected ritual expressions. Since most of the participants were also active missionaries from the Christian Churches, the discussion often turned to the formulation of problems for research workers.

This paper stresses the necessity for immigration countries to contribute towards the financial and educational programmes for migrants. The International Catholic Migration Congress suggests that a programme be put into effect, at least partially, for unskilled workers by establishing training farms both in the sending and receiving countries. This could be achieved through close cooperation between Catholic organizations. Similarly it would appear necessary, in organised migration at least, to find ways and means of providing migrants with spiritual assistance to be furnished by priests or Catholic social workers during the journey, thus establishing a first link with the Catholic spiritual care in the receiving country. The congress is of the opinion that in the choice of emigrants economic aspects should not predominate unduly but the needs of the receiving countries must, of course,e be taken into consideration. Medical selection should be carried out at all times with due respect for human dignity and the unity of the family should be preserved.

This paper presents a correction to several articles including Definition of Religion that appeared in this 1973 issue of Social Compass.

This paper reports that at the VIIth World Congress of Sociology, held in Varna, Bulgaria from September 14-19, 1970, a new executive was elected for the Sociology of Religion Research Committee. Professor Norman Birnbaum, Amherst College, Department of Anthropology-Sociology, Amherst, Massachusetts, was elected to succeed the late Professor Le Bras. The section decided to recruit membership as now required under the new Statutes of the International Sociological Association and to plan a conference for September 1972. It was also decided to invite representatives from each country on the committee.

The article presents a summery to a paper that was delivered in the fifty-first and fifty-second annual meeting of the American Sociological Society. Max Weber's thesis propounded that Protestants and Catholics display differential attitudes toward professional and occupational choices and, thus, prefer different fields of learning when entering institutes of higher education. Contrary to Weber's thesis it was found that a somewhat larger percentage of Catholics than of Protestants had selected a business studies program. Significant differences, however, were found with regard to the following background factors: Only one-third of the Catholic, but more than half of the Protestant parents had a college education.

The paper reformulates the sect-church concept in present use throughout sociological literature on the grounds that, in terms of systematic general theory, it is ad-hoc, nongeneralizable and purely descriptive rather than explanatory. The religious sect or cult is viewed as a small social organization with four social system problems to solve: international allocation of statuses, adaptation to a social environment, social integration and goal achievement. The development of religious organizations through time from cult-sect to church and its variations is operationally defined with the help of a list of cultural, ecological, demographic, social structural and social psychological variables.

This paper presents the journal Social Compass, a bimonthly review devoted to sociology, sociography, social psychology and statistics issued by appointment of the International Catholic Institute for Social-Ecclesiastical Research in Geneva, Switzerland.