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The article presents a study of religious effects on the environmental opinion among individuals in Sweden & the U.S. in 2000. It is a most different system design, since the comparison is between a highly secular (Sweden) & a highly religious population (the U.S.). The study uses data representing the adult population in Sweden & the U.S. In Sweden, religious people tend to be more positive than secular people to policies of environment protection. In the U.S., Republicans who belong to Evangelical Churches & people with a literal understanding of the Bible tend to be rather negative to suggestions on environmental care, while others who claim to be "born again" are rather positive towards suggestions on environmental caring procedures. Adapted from the source document.

In May 1856 the EFS (the Swedish Evangelical Mission Society), influenced by the new evangelism-movement, was established as an "internal mission" within the Church of Sweden. During the same period the "new evangelism" revival movement established regional organizations in order to coordinate the movement in different parts of the country. These regional organizations consisted of the movement's local mission societies in a province or part of a province of Sweden. This study will focus on democracy and theological identity in the EFS through an analysis of how the regional organizations acted, what role they played, how the EFS was influenced by them and how the EFS decided to establish its own regional organization. One result of the earlier tensions between the regional mission organizations and the EFS was the establishment of the independent organizations Mission Covenant Church of Sweden (Svenska Missionsförbundet) (1878-) and Mission Society of Bible faithful Friends (Missionssällskapet Bibeltrogna Vänner) (1911-). This investigation looks into 17 of 36 regional mission organizations that existed. The time frame of the investigation is from the establishment of the EFS in 1856 to the establishment of the regional structure of the EFS in 1922. The EFS changed over time. The change of society and wishes from the movement's local mission societies and regional mission organizations were agents in this transformation. An important result of this research is that this transformation of the EFS proceeded at a slow pace and with the preservation of the EFS's theological identity.