Faith and Agency: The Relationships Between Sense of Control,Socioeconomic Status,and Beliefs About God

An individual's sense of control varies with religiosity, but the direction of this relationship can change based on one's social status and one's image of God. Using data from the Baylor Religion Survey Wave V, our current study investigates how secure attachment to God, belief in a judgmental God, and belief in divine control are associated with sense of control. Our findings indicate that the type of religious belief explains when religion is positively or negatively related to the believers’ sense of control. And secure attachment to God and belief in divine control will compensate for social and economic deprivation. Still, belief in a judgmental God is negatively related to agency for believers across the stratification hierarchy. This indicates that a traditional fire-and-brimstone God is related to a lower sense of control, while more contemporary and individualized beliefs about God are connected to greater agency, especially for believers in need.     

The Implicit Image of God: God as Reality and Psychological Well‐Being

Research has widely demonstrated that religiosity is related to psychological well‐being even in situations of severe illness. To assess religious beliefs, explicit measures have generally been used. In this study, we measured the belief that God is reality as opposed to myth or abstraction by using an implicit technique (the Single Category Implicit Association Test). The study was carried out in Italy, where a large majority of the population is Catholic, and the prevailing image of God is that of a compassionate and supportive father. Participants were cancer patients identifying themselves as believers. As expected, the automatic belief that God is reality (vs. abstraction) was related to beneficial outcomes: lower reported psychophysical anxiety symptoms and a weaker use of avoidance strategies to cope with stress. Thus, also, automatic religious beliefs may affect feelings and behaviors.     

Divine intuition: cognitive style influences belief in God

Some have argued that belief in God is intuitive, a natural (by-)product of the human mind given its cognitive structure and social context. If this is true, the extent to which one believes in God may be influenced by one's more general tendency to rely on intuition versus reflection. Three studies support this hypothesis, linking intuitive cognitive style to belief in God. Study 1 showed that individual differences in cognitive style predict belief in God. Participants completed the Cognitive Reflection Test (CRT; Frederick, 2005), which employs math problems that, although easily solvable, have intuitively compelling incorrect answers. Participants who gave more intuitive answers on the CRT reported stronger belief in God. This effect was not mediated by education level, income, political orientation, or other demographic variables. Study 2 showed that the correlation between CRT scores and belief in God also holds when cognitive ability (IQ) and aspects of personality were controlled. Moreover, both studies demonstrated that intuitive CRT responses predicted the degree to which individuals reported having strengthened their belief in God since childhood, but not their familial religiosity during childhood, suggesting a causal relationship between cognitive style and change in belief over time. Study 3 revealed such a causal relationship over the short term: Experimentally inducing a mindset that favors intuition over reflection increases self-reported belief in God.     

Secure Attachment to God Uniquely Linked to Psychological Health in a National,Random Sample of American Adults

Relationships between religiousness and psychological health are well established. The primary purpose of this study was to investigate whether perceived relationship with God (i.e., attachment to God) or how people view God (i.e., image of God) account for variation in psychological distress and well-being. Statistical relationships between two attachment to God dimensions (avoidance, anxiety), two dimensions of God image (forgiving, wrathful), and general psychological well-being were investigated in a convenience sample (Study 1) and nationally representative sample (Study 2) of American adults who expressed belief in God or a higher power. In both studies, secure attachment to God (i.e., lower avoidance, lower anxiety) and religious service attendance were positively correlated with self-reported psychological well-being. Hierarchical regressions indicated that attachment to God dimensions account for unique variability in reported mental health even after religious service attendance, prayer frequency, God image and demographic variables were statistically controlled. Negligible associations were found between images of God as forgiving or wrathful and psychological well-being. Perceived relationship with God appears to be an important factor in the connection between religiousness and psychological health.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

Communication Via Instant Messenger: Short- and Long-Term Effects

Ersatz social engagement theory (Green & Brock, 1998, 2003) suggests that individuals may be drawn to mediated interactions because of their ease, lack of risk, and immediate gratification, but that these interactions may be less rewarding over the long term. In Study 1 ( N = 42), participants' moods were measured before and after engaging in a conversation with a stranger either online (instant messenger) or face to face. Participants became slightly less tense and less angry regardless of which condition they were in, but significantly happier when they were in the instant messenger (1M) condition. The increased happiness after an IM rather than face-to-face conversation was especially pronounced among women. Study 2 ( N = 101) was a survey of students' Internet use and other extracurricular activities. Students did not appear to be substituting Internet use for other forms of extracurricular engagement. However, IM use was associated with feeling that one used the Internet too much, and reduced life satisfaction.     

Relations of trauma exposure with current religiousness and spirituality

Many theorists posit that religiousness/spirituality (RS) may change after trauma. However, empirical findings regarding RS following trauma are inconclusive. The present study examined the relationship between potentially traumatic events (PTEs) and current RS by considering the cumulative effect of PTEs and multiple dimensions of RS. In our sample of 245 undergraduates (60% female, 79% White), there were no differences in RS between participants who did and did not have PTEs. When analysed as a continuous variable, the number of PTEs was positively correlated with many RS dimensions (i.e., daily spiritual experiences, religious strain, religious comfort, provident and challenging God images, belief in God) but not all (i.e., organised religious involvement, belief in afterlife, benevolent God image). These results suggest that PTEs relate distinctly to different aspects of RS and that examining multiple dimensions of RS may be a more informative way of studying this association.     

Socially motivated projection: Need to belong increases perceived opinion consensus on important issues

In three studies, we tested whether the need to belong would motivate people to perceive consensus for their opinions on important social issues. In Study 1, a nationally representative telephone survey, participants with a high dispositional need to belong perceived greater consensus for their opinions on immigrant naturalization than did those with a low need to belong. However, this relationship was strongest among participants who reported that the issue was personally important to them. In Study 2, participants primed with rejection‐related (versus acceptance‐related) words, and who reported high levels of issue importance, demonstrated greater false consensus for their opinions on a proposed alcohol tax increase. In Study 3, participants who received random feedback that they held a common (versus uncommon) opinion had a lower subsequent need to belong when the issue was important to them, suggesting that consensus perceptions can in fact mitigate belongingness needs. Copyright © 2011 John Wiley & Sons, Ltd.     

Do People Who Believe in God Report More Meaning in Their Lives? The Existential Effects of Belief

I conduct the first large‐N study explicitly exploring the association between belief in God and sense of purpose in life. This relationship, while often discussed informally, has received little empirical attention. Here, I use the General Social Survey to investigate how form of and confidence in belief in God is related to sense of purpose in life, as measured by a Likert item level of agreement with the statement “In my opinion, life does not serve any purpose.” Using logistic regression analysis, I find that those who indicate that they are confident in God's existence report a higher sense of purpose compared to nonbelievers, believers in a higher power, and those who believe but occasionally doubt.     

Sometimes inclusion breeds suspicion: Self‐uncertainty and belongingness predict belief in conspiracy theories

In the present contribution, the author investigated the idea that messages communicating inclusion by others lead to stronger conspiracy beliefs about impactful societal events than messages communicating exclusion by others. These effects of belongingness, however, were expected only among people who experience high levels of self‐uncertainty. In Study 1, a manipulation of belongingness predicted belief in conspiracy theories only among people with unstable self‐esteem (an individual difference indicator of self‐uncertainty), while controlling for self‐esteem level. In Study 2, a manipulation of belongingness influenced belief in conspiracy theories only among participants who were experimentally induced to feel uncertain about themselves. It is concluded that among self‐uncertain people, inclusion breeds suspicion about the causes of impactful and harmful societal events.     

Visceral fit: While in a visceral state, associated states of the world seem more likely

We propose that visceral states can influence beliefs through "visceral fit": People will judge states of the world associated with their current visceral experience as more likely. We found that warmth influenced belief in global warming (Studies 1-3) and that thirst impacted forecasts of drought and desertification (Study 5). These effects emerged in a naturalistic setting (Study 1) and in experimental lab settings (Studies 2, 3, and 5). Studies 2-6 distinguished between 3 mechanistic accounts: temperature as information (Studies 2 and 3), conceptual accessibility (Studies 4 and 5), and fluency of simulation (Studies 6a and 6b). Studies 2 and 3 ruled out the temperature as information account. Feeling warm enhanced belief in global warming even when temperature was manipulated in an uninformative indoor setting, when participants' attention was first directed to the indoor temperature, and when participants' belief about the current outdoor temperature was statistically controlled. Studies 4 and 5 ruled out conceptual accessibility as the key mediator: Priming the corresponding concepts did not produce analogous effects on judgment. Studies 6a and 6b used a causal chain design and found support for a "simulational fluency" account. Participants experiencing the visceral state of warmth constructed more fluent mental representations of hot (vs. cold) outdoor images, and those who were led to construe the same hot outdoor images more fluently believed more in global warming. Together, the results suggest that visceral states can influence one's beliefs by making matching states of the world easier to simulate and therefore seem more likely.     

The permanence of mental objects: testing magical thinking on perceived and imaginary realities

This study tested participants' preparedness to acknowledge that an object could change as a result of magical intervention. Six- and 9-year-old children and adults treated perceived and imagined objects as being equally permanent. Adults treated a fantastic object as significantly less permanent than either perceived or imagined objects. Results were similar when a different type of mental-physical causality--a participant's own wish--was examined. Adults were also tested on the permanence of personally significant imagined objects (participants' images of their future lives). Although almost all participants claimed that they did not believe in magic, in test trials they were not prepared to rule out the possibility that their future lives could be affected by a magical curse.     

Here's looking at me: the effect of memory perspective on assessments of personal change

Five studies manipulated the memory perspective (1st-person vs. 3rd-person) individuals used to visually recall autobiographical events and examined its effects on assessments of personal change. Psychotherapy clients recalled their first treatment (Study 1), and undergraduates recalled past social awkwardness (Study 2). Participants who were induced to recall from the 3rd-person perspective believed, and acted as though (Study 2), they had changed more since the events occurred. Subsequent studies revealed a crucial moderator: Third-person recall produces judgments of greater self-change when people are inclined to look for evidence of change, but lesser self-change when they are inclined to look for evidence of continuity. This pattern emerged when motivation (Studies 1 and 2), goals (Study 3), instructions (Study 4), and self-esteem (Study 5) determined participants' focus on change versus continuity. Results have implications for constructivism in memory and judgment and for the ability to sustain self-improvement efforts.     

A call for caution regarding infection-acquired COVID-19 immunity: The potentially unintended effects of “immunity passports” and how to mitigate them

Research suggests that emerging information about infection-acquired COVID-19 immunity should be interpreted with caution. The introduction of “immunity passports” that would enable people who have recovered from COVID-19 to travel freely and return to work may therefore have detrimental consequences if not managed carefully. In two studies, we examined how perceived (suspected or imagined) recovery from COVID-19, and the concept of immunity passports, influence people’s intentions to engage in behaviors aimed to reduce the spread of COVID-19. We also consider ways to lessen potential negative effects. In Study 1 (N = 1604), participants asked to imagine that they had recovered from COVID-19 reported lower social distancing intentions compared to a control condition. Participants who suspected (versus imagined) that they had recovered from past infection did not report lower preventative intentions compared to the control condition, even at high levels of certainty of past infection. In Study 2 (N = 1732), introducing the idea of immunity passports also reduced social distancing intentions compared to a control condition. The latter effect was, however, attenuated when cautious information about the equivocal science on COVID-19 was also presented to participants. Participants who suspected that they had COVID-19 in the past (compared to the control condition) revealed a similar pattern of results, but only at higher levels of certainty of past infection. Caution regarding infection-acquired COVID-19 immunity and immunity passports will be crucial in the COVID-19 response. Implications for premature pandemic announcements, as well as their potential remedies, are discussed.     

Towards a Religiously Adequate Alternative to OmniGod Theism

Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from the perspective of a relationship ethics based on the Christian revelation that God is Love. I go on to suggest that a conception of God as the power of love within the natural universe might prove more adequate, with God’s role as creator understood in terms of final rather than efficient causation.     

Poignancy: mixed emotional experience in the face of meaningful endings

The experience of mixed emotions increases with age. Socioemotional selectivity theory suggests that mixed emotions are associated with shifting time horizons. Theoretically, perceived constraints on future time increase appreciation for life, which, in turn, elicits positive emotions such as happiness. Yet, the very same temporal constraints heighten awareness that these positive experiences come to an end, thus yielding mixed emotional states. In 2 studies, the authors examined the link between the awareness of anticipated endings and mixed emotional experience. In Study 1, participants repeatedly imagined being in a meaningful location. Participants in the experimental condition imagined being in the meaningful location for the final time. Only participants who imagined "last times" at meaningful locations experienced more mixed emotions. In Study 2, college seniors reported their emotions on graduation day. Mixed emotions were higher when participants were reminded of the ending that they were experiencing. Findings suggest that poignancy is an emotional experience associated with meaningful endings.