Greer, Joanne Marie; Moberg, David O.; Lynn, Monty L. Research in the Social Scientific Study of Religion. BRILL. 2001-04-01: 45 [2021-06-16]. ISBN 978-1-55938-893-1. （原始内容存档于2021-10-02） （英语）. Historically, each ethnoreligious group had its own social character, historical experience and theological beliefs. (Robert P. Swierenga 1990, p. 149)
Yang and Ebaugh, p.369: "Andrew Greeley (1971) identified three types of relationships in the United States: some religious people who do not hold an ethnic identity; some people who have an ethnic identity but are not religious; and cases in which religion and ethnicity are intertwined. Phillip Hammond and Kee Warner (1993), following Harold J. Abramson (1973), further explicated the “intertwining relationships” into a typology. First is “ethnic fusion,” where religion is the foundation of ethnicity, or, ethnicity equals religion, such as in the case of the Amish and Jews. The second pattern is that of “ethnic religion,” where religion is one of several foundations of ethnicity. The Greek or Russian Orthodox and the Dutch Reformed are examples of this type. In this pattern, ethnic identification can be claimed without claiming the religious identification but the reverse is rare. The third form, “religious ethnicity,” occurs where an ethnic group is linked to a religious tradition that is shared by other ethnic groups. The Irish, Italian, and Polish Catholics are such cases. In this pattern, religious identification can be claimed without claiming ethnic identification. Hammond and Warner also suggest that the relationship of religion and ethnicity is strongest in “ethnic fusion” and least strong in “religious ethnicity.” Recently, some scholars have argued that even Jews’ religion and culture (ethnicity) can be distinguished from each other and are separable (Chervyakov, Gitelman, and Shapiro 1997; Gans 1994)."
Hammond and Warner, p.59: "1. Religion is the major foundation of ethnicity, examples include the Amish, Hutterites, Jews, and Mormons. Ethnicity in this pattern, so to speak, equals religion, and if the religious identity is denied, so is the ethnic identity. [Footnote: In actuality, of course, there can be exceptions, as the labels "jack Mormon," "banned Amish," or "cultural Jew" suggest.] Let us call this pattern "ethnic fusion."
2. Religion may be one of several foundations of ethnicity, the others commonly being language and territorial origin; examples are the Greek or Russian Orthodox and the Dutch Reformed. Ethnicity in this pattern extends beyond religion in the sense that ethnic identification can be claimed without claiming the religious identification, but the reverse is rare. Let us call this pattern "ethnic religion."
3. An ethnic group may be linked to a religious tradition, but other ethnic groups will be linked to it, too. Examples include Irish, Italian, and Polish Catholics; Danish, Norwegian, and Swedish Lutherans. Religion in this pattern extends beyond ethnicity, reversing the previous pattern, and religious identification can be claimed without claiming the ethnic identification. Let us call this pattern "religious ethnicity""
Dekmejian, R. Hrair. Reviewed Work: Revolution and Genocide: On the Origins of the Armenian Genocide and the Holocaust by Robert F. Melson. The International History Review（英语：The International History Review）. 1994, 16 (2): 377. JSTOR 40107201. ...both victimized groups [Armenians & Jews] were ethno-religious minorities...
Marty, Martin E. Religion, Ethnicity, and Self-Identity: Nations in Turmoil. University Press of New England. 1997. ISBN 0-87451-815-6. [...] the three ethnoreligious groups that have played the roles of the protagonists in the bloody tragedy that has unfolded in the former Yugoslavia: the Christian Orthodox Serbs, the Roman Catholic Croats, and the Muslim Slavs of Bosnia.
Barry, David M., THE RELATIONSHIP BETWEEN RELIGION AND ETHNICITY: A REVIEW OF THE LITERATURE, Popular Perceptions of the Relationship Between Religious and Ethnic Identities: A Comparative Study of Ethnodoxy in Contemporary Russia and Beyond, Western Michigan University: 6–19, 2012 [2021-06-16], （原始内容存档于2021-04-15）
Thomas, Martin. Crisis management in colonial states: Intelligence and counter-insurgency in Morocco and Syria after the First World War. Intelligence & National Security. October 2006, 21 (5): 697–716. S2CID 153922797. doi:10.1080/02684520600957662.
