The Sacred Bed: Sex Guilt Mediates Religiosity and Satisfaction for Unmarried People

The relationship between religion and sexual satisfaction has long been debated. Oftentimes, previous research on the relationship between these two constructs has been directly contradictory. The current study sought to provide more detail, or perhaps clarify the way that religiosity may relate to sexual satisfaction. Past studies have shown that high religiosity is connected to lower sexual activity, lower desires, and more conservative values. Thus, the current study examined sexual guilt, resulting from sensitivity to internalized religious beliefs and teachings, as a potential mediator between the two constructs. Participants completed an online questionnaire that included measures of religious identification and internalization, sexual satisfaction, and sex guilt. Results suggest that sex guilt mediates the relationship between religiosity and sexual satisfaction for unmarried individuals, but not for married individuals. We suggest calling this finding the sacred bed phenomenon because the difference between the models for married and unmarried samples may be due to a belief in the sacred marital bed.     

Bereavement and Religion Online: Stillbirth,Neonatal Loss,and Parental Religiosity

Stillbirth and neonatal death often trigger immense and long‐lasting grief in parents. These life‐altering losses both call upon and call into question parents’ religious beliefs and practices. This qualitative research examines the impact of stillbirth and neonatal death on parental religiosity, broadly conceived to include personal spirituality and any religious affiliation, including atheism. It examines religion online, a nontraditional but important social context for grief, especially regarding statistically rare tragedies such as stillbirth and neonatal death. Content analysis of postings on a hub website for “babyloss” parents yields four major themes: religious disorientation, religious reorientation, changed relationships with others, and a quest for meaning.     

Religion and Political Economy in an International Panel

Two important theories of religiosity are the secularization hypothesis and the religion-market model. According to the former, sometimes called a demand-side theory, economic development reduces religious participation and beliefs. According to the latter, described as a supply-side theory, religiosity depends on the presence of a state religion, regulation of the religion market, suppression of organized religion under Communism, and the degree of religious pluralism. We assess the theories by using survey information for 68 countries over the last 20 years, measuring attendance at formal religious services, religious beliefs, and self-identification as religious. In accordance with the secularization view, overall economic development—represented by per capita GDP—tends to reduce religiosity. Moreover, instrumental estimates suggest that this link reflects causation from economic development to religiosity, rather than the reverse. The presence of an official state religion tends to increase religiosity, probably because of the subsidies that flow to organized religion. However, in accordance with the religion-market model, religiosity falls with government regulation of the religion market and Communist suppression. Greater religious pluralism raises attendance at formal services but has no significant effects on religious beliefs or self-identification as religious. Although religiosity declines overall with economic development, the nature of the interaction varies with the dimension of development. For example, religiosity is positively related to education and the presence of children and negatively related to urbanization.     

Ageing and Death: A Buddhist-Christian Conceptual Framework for Spirituality in Later Life

SUMMARY

This study tested the roles of age, religious beliefs and organizational religiosity in the prediction of depressive symptoms and positive affect. Data provided by 129 younger and older adults were used to test a path model in which both direct and indirect effects of age and beliefs on well being were hypothesized. Both age and religious beliefs were positively and significantly associated with organizational religiosity. Individuals who reported more frequent participation in organizational religiosity reported fewer depressive symptoms and higher positive affect. Neither age nor religious beliefs, however, exerted direct effects on the outcomes. Results of the current investigation suggest that a better understanding of the content and function of religious beliefs may add to our understanding of well being and aging. Moreover, we advocate the further investigation of religiosity and positive emotional experiences.     

Family structure, family disruption, and profiles of adolescent religiosity

Youth in the United States are experiencing increasing numbers of family transitions as parents move in and out of marriages and cohabiting relationships. Using three waves of survey data from the National Study of Youth and Religion, I examine the relationship between family structure, parental breakup, and adolescent religiosity. A person-centered measure of the religiosity of adolescents is used to identify youth as Abiders, Adapters, Assenters, Avoiders, or Atheists and to assess movement of youth between the religious profiles between 2003 and 2008. Wave 1 family structure is not significantly related to religious change among adolescents at Wave 3. In contrast, the experience of a parental breakup is related to a change in religious profiles over time. Parental breakup is associated with religious decline among Abiders and Adapters, youth characterized by high levels of religious salience. However, among Assenters who are marginally tied to religion, a parental breakup or divorce is associated with increased religious engagement.     

Transmission of religious beliefs in college students

The aim of the current study was to assess factors contributing to the generational transmission of religious beliefs in a sample of college students. Participants were 92 students from a small Catholic university in the southeastern United States. Students were surveyed in school regarding family relationships, communication, and religious values. Overall, results indicated that children’s and parents’ religious beliefs were significantly correlated. Furthermore, children were fairly accurate reporters of their parents’ religious beliefs. Some gender differences were found in the strength of the correlations between parents’ and children’s beliefs. Additionally, explicit communication, implicit communication, and perception of parents’ beliefs predicted children’s beliefs. The current study holds clinical and developmental significance by examining the manner in which religiosity is expressed within the familial milieu of emerging adults.     

A survey of the views of trainees in psychiatry regarding religious issues

Abstract

Although 94% of Americans believe in God, little is known about the religiosity of psychiatric residents and the role of religion in residents’ practice. We aimed to determine residents’ perceptions about (1) the importance of knowledge of religious beliefs, practices and priority of psychotherapy, psychopharmacology and general medical patients and (2) the relative difficulty religious issues presented compared with race, age, gender and sexuality.

All psychiatric trainees in one training program during two academic years were surveyed (n = 96). The 38 respondents (40%) reported a substantial degree of religiosity [high belief (74%), high practise (50%), high priority (71%)]. Significantly more residents reported that it was more important to know about the religiosity of psychotherapy patients than of psychopharmacology or general medical patients. Race was the only issue that the majority of residents reported as presenting more difficulty than religion.

In conclusion, the subgroup of residents who responded to the survey were more religious than expected, based on previous surveys of psychiatrists. They clearly differentiated psychotherapy patients from others when considering the importance of religion. That residents viewed religion to be a challenging issue underlines the need for further training and clinical focus on religion.     

Observations of Muslim Physicians Regarding the Influence of Religion on Health and Their Clinical Approach

Although most patients report wanting their physicians to address the religious aspects of their lives, most physicians do not initiate questions concerning religion with their patients. Although religion plays a major role in every aspect of the life of a Muslim, most of the data on the role of religion in health have been conducted in populations that are predominantly non-Muslim. The objectives of this study were to assess Muslim physicians' beliefs and behaviours regarding religious discussions in clinical practice and to understand the factors that facilitate or impede discussion of religion in clinical settings. The study is based on a cross-sectional survey. Muslim physicians working in a tertiary care hospital in Saudi Arabia were invited to complete a questionnaire that included demographic data; intrinsic level of religiosity; beliefs about the impact of religion on health; and observations, attitudes, behaviours, and barriers to attending to patients' religious needs. Out of 225 physicians, 91% agreed that religion had a positive influence on health, but 62.2% thought that religion could lead to the refusal of medically indicated therapy. Over half of the physicians queried never asked about religious issues. Family physicians were more likely to initiate religious discussions, and physicians with high intrinsic religiosity were more likely to share their own religious views. Residents and staff physicians tended to avoid such discussions. The study results highlight the fact that many physicians do not address patients' religious issues and that there is a need to clarify ethically sound means by which to address such needs in Islamic countries. Medical institutions should work to improve the capacity of medical personnel to appropriately address religious issues. The training of clinical religious advisors is a promising solution to this dilemma.     

Religiosity and fear of death: a three‐nation comparison

Numerous studies have sought to determine if religiosity is correlated with fear of death. Findings have been anything but consistent, with reports of negative relationships, positive relationships, no relationship, and even curvilinear associations. To shed light on this still contentious issue, the present study was undertaken among college students in three countries – Malaysia, Turkey, and the United States. Overall, the patterns in all three countries were similar. When linearity was assumed, there is a substantial positive correlation between most religiosity measures and fear of death. Assuming curvilinearity added slightly to the strength of the relationships in the US data and nothing to data from Malaysia or Turkey. Other findings were that on average females were more religious and feared death more than did males, and Muslims expressed considerably greater fear than did members of any other major religion. Results were discussed in the context of a new theory – called death apprehension theory. Among other things, it specifically predicts that death apprehension will be positively related to most religious beliefs and practices.     

Healthy and unhealthy forms of religiousness manifested by psychotherapy clients: An empirical investigation

This study investigated whether 49 Mormon psychotherapy clients and 51 Mormon nonclients differed on a number of religious and psychological variables. The data were analyzed using analysis of covariance, controlling for social desirability, education level, and occupation status. Clients scored higher than nonclients on shame and lower on existential well-being. There were no significant differences between clients and nonclients on religious orientation, religious wellbeing, moral reasoning, and guilt. Females scored much higher on guilt, and female clients scored much higher on shame; there were no other gender differences. Subjects showed a preference for Stage 4 moral reasoning, and 92% were intrinsically motivated in their religious worship. The psychotherapy clients' religious beliefs and motivations appeared healthy and functional and could be an asset during therapy. The clients manifested some psychological issues which could predispose them to unhealthy reactions to some of the doctrines and influences of their religion. The gender differences observed were also discussed.     

Generations of Decline: Religious Change in 20th-Century Britain

This article analyzes the best available evidence from the major British social surveys to describe and explain the continuous decline of religion throughout the 20th century. This decline is overwhelmingly generational in nature rather than a product of particular periods such as World War II or the 1960s. Measures of religious affiliation, regular attendance at worship, and religious belief show nearly identical rates of intergenerational decline. Decline has not been offset by any positive age effects in an aging society: Britons do not get more religious as they get older. The intergenerational decline follows clear patterns of transmission of parental religious characteristics to children. Two potential modulators of decline are identified and investigated: immigration of people who are more religious than the existing population and higher fertility rates among the religiously active population. Of these only the former appears of importance. The nonwhite ethnic minority immigrant population is far more religious than the white population; however, the rates of intergenerational decline (between immigrant parents and native-born children) are almost as high as for the white population, leading to an intergenerational convergence of levels of religiosity. Although ethnic minority populations tend to be more religious and have higher fertility rates, there is no differential fertility by religiosity among the population as a whole.     

National Context,Parental Socialization,and the Varying Relationship Between Religious Belief and Practice

Parents are crucial agents of religious socialization, but the broader social environment is also influential. A key question is whether parents are more or less influential when their religious beliefs and practices are not shared by people around them. Current thinking on the issue has largely been shaped by Kelley and De Graaf, who argued that parental religious socialization matters most in secular countries. We maintain that that conclusion is mistaken: levels of parental and national religiosity are both important, but their effects are largely independent of each other. Kelley and De Graaf's findings rely on the assumption that religious belief and practice are different expressions of the same underlying phenomenon (religiosity) and vary in the same way across time and space. These measures are not equivalent, however. In relatively religious societies, belief in God is widespread even among those who do not attend services, whereas in societies where religious involvement is low, nonchurchgoers tend to be nonbelievers.     

Intrinsic religiosity protects believers from the existential fear of a human Jesus

ABSTRACT

The present study examined the role of internalised religious beliefs in defending against existential concerns aroused from a creaturely Jesus. Prior work has found that biologically human traits (e.g., vomiting, sweating, etc.) can increase death concerns when applied to both humans and a god. Intrinsic beliefs, however, have been shown to reduce mortality awareness. In the current study, religious participants were primed with thoughts of either a human or neutral Jesus followed by a single item measure about fear of death. A moderated regression analysis found that whereas high intrinsic individuals were buffered from existential concerns, low intrinsic individuals experienced a greater fear of death when primed with a human Jesus. These results replicate prior work within terror management theory and the psychology of religion suggesting that internalised beliefs serve a protective function against existential anxieties.     

Religiosity and Self-Rated Health: A Longitudinal Examination of Their Reciprocal Effects

While religiosity tends to be favorably associated with physical health, further research is needed to assess the causal directions between religiosity and health. This study examined reciprocal pathways between them with a three-wave panel dataset (General Social Survey, 2006–2010). Among Christians (N = 585), religious activities were associated with improved self-rated health, while conservative religious beliefs were associated with worsened health over time. Additionally, worse health was associated with increased engagement in religious activities and greater endorsement of conservative religious beliefs over time. Results highlight the need for additional research and theory to map the complexity of the religion–health connection.     

The use of religion in coping with grief among bereaved Malay Muslim parents

The purpose of this study is to explore the influence of religion on bereaved parents after the death of a child. Literature had attempted to understand how religiosity may influence parental grief both in positive and negative ways. However, this area is scarcely explored in the Malaysian context. This qualitative study involved 11 bereaved parents who lost their children due to accidents (n?=?9) and homicide (n?=?2). Open-ended questions that focused on the importance, activities, and role of religion in the grieving process among Malay parents were asked. According to the thematic analysis, some of the main themes found were that the bereaved parents described religion as a beneficial mechanism in helping them to adapt with their losses through various responses that indicated the perception that religion as a guidance. However, other than the positive impact, religiosity can also lead the bereaved parents to experience negative effects of using religion as a coping strategy. The influence of culture is prevalent in the current study as the theme of mystical belief and paranormal experiences were also reported. This study provides some professional implication from the possible use of religion in intervention.     

Abuse History, World Assumptions, and Religious Problem Solving

At a Christian university, 167 subjects completed questionnaires measuring worldview assumptions, religious problem solving, physical and emotional abuse, and subjects' beliefs about whether they had been "abused." Results indicated that worldview assumptions were not related to actual abuse histories. Instead, such assumptions were related to the subjects' beliefs that they had been abused. Subjects who believed that they had been abused had more negative views of the impersonal world, people, and themselves; they were also more likely to see events as random. Both actual abuse history and subjects' beliefs that they had been abused were related to religious problem-solving styles. Finally, problem-solving styles were related to various worldview assumptions. Results are discussed in terms of previous research on abuse and in the psychology of religion.     

Religiosity and psychological distress among blacks

The influence of religion on mental well-being has been the subject of controversy for a long while. Yet little is known about this relationship among black Americans. Using a probability-based sample of 451 urban black Americans, this study examines gender differences in religiosity and explores the ramifications for mental health. Findings indicate that females are more religious than males as evidenced by their greater participation in organizational forms of religious practice such as meetings and other gatherings. However, for both males and females, religiosity varied significantly by age and by marital and parental status. On the other hand, there were no differences in religiosity according to levels of education, income, and employment status for either males or females. With regard to mental health, greater religiosity was associated with fewer depressive symptoms for both males and females. Further, in the event of stressful circumstances, the influence of religion on mental well-being for females was direct, while religious involvement appeared to have an indirect or stress- buffering effect for males.     

Attachment Theory, Religious Beliefs, and the Limits of Reason

This paper takes a new look at Freud’s critique of religious beliefs and wishes from the perspective of current attachment theory, particularly with reference to Peter Fonagy. By reconceptualizing Freud’s critique, it can be argued that he anticipated some current empirical studies in religiosity and attachment, and that his critique accurately describes the religiosity of insecurely attached individuals. The paper argues that current social theories, especially as represented in the work of Jürgen Habermas, about religion and its role in politics and the public sphere could benefit from incorporating insights from attachment theory.     

Investigating Religion and Inequality through Women's Work-Family Pathways

This project investigates the relationship between religious involvement and women's work and family pathways in the United States. I identify five work-family configurations using National Longitudinal Study of Youth 1979 (NLSY79) data and latent class analysis. These configurations incorporate cohabitation histories, timing of family formation, and maternal employment. Then, I analyze how adolescent religiosity and personal and family characteristics are associated with subsequent work-family pathways. Affiliation with an evangelical Protestant tradition is associated with women who form families early, while Catholic affiliation is tied to later family formation. Importantly, family background characteristics such as living with both biological parents and higher parental education, as well as race/ethnicity and the respondent's educational attainment, are the most consistent variables associated with work-family configurations. These results suggest that religious involvement, when considered alongside family background, contributes to women's unequal work-family pathways in adulthood. The close links between religion, family, and stratification are evident in the study of women's work-family experiences.