信徒人口變化為核心的研究取徑，本研究以家庭作為分析核心，探討主流宗教在東亞社
會中的代際傳遞機制，並檢視父母宗教信仰、父母性別角色、子女性別與父母宗教一致
性，如何影響子代是否延續主流宗教信仰。
本研究以台灣、日本與南韓為比較對象，使用跨國調查資料進行量化分析，並採用
邏輯斯迴歸模型與 Ordered Generalized Linear Model（OGLM）進行估計。研究結果顯示
，三國中父母信仰主流宗教皆能顯著提升子代信仰主流宗教的可能性，支持家庭為宗教
代際傳遞核心場域的觀點。在父母影響力配置上，台灣與南韓呈現穩定的父親影響優勢
，而日本則呈現父母影響力隨子代性別而分化的模式。此外，父母宗教信仰一致性在三
國中皆具有顯著正向影響。跨國比較結果亦顯示，相較於日本，台灣與南韓的主流宗教
代際傳遞效果整體較為強烈。
本研究指出，宗教的跨世代延續深度嵌入於家庭互動之中，且家庭機制具有文化脈
絡性。透過跨國比較，本研究深化了對東亞主流宗教代際傳遞模式的理解。
This study examines the intergenerational transmission of mainstream religion in East Asia by focusing on the family as the central site of religious socialization. Rather than emphasizing institutional change or overall levels of religiosity, this research investigates how parental religious affiliation, parental gender roles, children’s gender, and parental religious concordance shape children’s likelihood of adopting mainstream religion.
Using cross-national survey data from Taiwan, Japan, and South Korea, this study employs logistic regression models and Ordered Generalized Linear Models (OGLM) to analyze patterns of intergenerational religious transmission.
The results show that in all three countries, parents’ adherence to mainstream religion significantly increases the likelihood that children also identify with mainstream religion, supporting the importance of the family as a key mechanism of religious continuity. Regarding parental influence patterns, Taiwan and South Korea display a consistent father-dominant pattern, whereas Japan exhibits a gender-differentiated pattern in which parental effects vary by the child’s gender. In addition, parental religious concordance has a significant positive effect across countries. Cross-national comparisons further indicate that the overall strength of mainstream religious transmission is higher in Taiwan and South Korea than in Japan.
Overall, this study demonstrates that the persistence of religion is deeply embedded in family interactions and that family mechanisms of religious transmission are culturally contingent. By comparing Taiwan, Japan, and South Korea, this research contributes to a better understanding of how mainstream religions are reproduced across generations in East Asia.
