Corrigendum

Abstract

Conway, Brian. 2014. “Religious Public Discourses and Institutional Structures: A Cross-National Analysis of Catholicism in Chile, Ireland, and Nigeria.” Sociological Perspectives 57(2):149–66. Original doi: 10.1177/0731121414523400.

In the June 2014 issue of Sociological Perspectives, there were some data discrepancies in the text and Tables 1 and 2. Please find the corrected tables and data below: Table 1.

Pastoral Letters and Generational Changes in Post–Vatican II Catholic Leadership Conferences.

National hierarchy	Pastoral letter domain		Total number of pastoral letters	Post–Vatican II hierarchyc (%)
	Faith and moralsa	Social actionb
	Marriage, life	Social justice
Chile	7	3	10	27
Ireland	20	6	26	46
Nigeria	4	2	6	30

a

Signifies total number of pastoral letters in the faith and morals domain in the time period of the study.

b

Signifies total number of pastoral letters in the social justice domain in the time period of the study.

c

Percentage of national hierarchy who were members of the hierarchy in 1962 but not members in 1970, the higher the percentage, the greater the generational change that took place between 1962 and 1970 (just five years after Vatican II). This percentage was computed based on historical data about the period of appointment of Catholic prelates.

Table 2.

Sources of Legitimacy in Pastoral Letters of Catholic Leadership Conferences, 1990–2011.

	Chile		Ireland		Nigeria
	N a	%	N	%	N	%
a. Faith and morals
Catholic
Papal writings/discourse	17	19	58	34	14	9
Church writings	13	15	47	28	80	54
Gospel writings	35	40	54	32	44	30
Secular
National identity	14	16	4	2	7	4
Social/physical science research	2	2	1	.5	2	1
Secular writings/discourse	6	7	5	3	1	.01
b. Social action
Catholic
Papal writings/discourse	9	10	110	22	28	22
Church writings	19	20	99	19	54	42
Gospel writings	57	60	58	12	18	14
Secular
National identity	10	10	37	7	26	21
Social/physical science research			176	35
Secular writings/discourse			25	5	1	.01

a

Numbers (and percentages) apply to the number of references in each pastoral letter to the various categories.

• 1. On page 152, line 32; “Chilean. . . Nigerian” should be “Nigerian. . . Chilean.”

This is despite the fact that—as Table 1 shows—the greatest post–Vatican II generational personnel shift within the episcopacy took place in the Irish hierarchy, followed by the Nigerian hierarchy, and then the Chilean hierarchy.

2. On page 154, line 27; “7” should be “11.”

For this content analysis, the full document—ranging in length from 2 to 109 pages, with an average length of 11, 14, and 25 pages for the Chilean, Irish, and Nigerian pastoral letters, respectively—was the unit of investigation.

3. On page 156, lines 17, 18, 19, and 20; “20” should be “16,” “13” should be “10,” “1” should be “2,” “9” should be “7,” “2” should be “4,” and “34” should be “21.”

I found that the church in Chile and Nigeria appealed to national identity more than its counterpart in Ireland (see Table 2)—in Chile, 16 percent of pastoral letters in the faith and morals category and 10 percent in the social action category made mention of national identity, compared with 2 and 7 percent, respectively, in the Irish case. In Nigeria, 4 percent of faith and morals and 21 percent of social action pastoral letters invoked references to national identity.

4. On page 157, lines 28, 29, and 30; “20” should be “16,” “13” should be “10,” “2” should be “4,” and “34” should be “21.”

When the Chilean and Nigerian cases are compared, however, I found that the church in Nigeria was more likely to mobilize national identity in the social action domain while the church in Chile was more likely to do so in the faith and morals domain—in Chile, 16 percent of pastoral letters in the faith and morals category and 10 percent in the social action category invoked national identity compared with 4 and 21 percent, respectively, in the case of Nigeria.

5. On page 158, lines 37 and 38; “42” should be “47” and “56” should be “53.”

A total of 47 percent of legitimations by the Irish hierarchy in the social action domain belonged to the secular category compared with 53 percent falling into the Catholic category.