Exploring the existential function of religion and supernatural agent beliefs among christians, muslims, atheists, and agnostics

Building on research suggesting one primary function of religion is the management of death awareness, the present research explored how supernatural beliefs are influenced by the awareness of death, for whom, and how individuals' extant beliefs determine which god(s), if any, are eligible to fulfill that function. In Study 1, death reminders had no effect among Atheists, but enhanced Christians' religiosity, belief in a higher power, and belief in God/Jesus and enhanced denial of Allah and Buddha. Similarly, death reminders increased Muslims' religiosity and belief in a higher power, and led to greater belief in Allah and denial of God/Jesus and Buddha (Study 2). Finally, in Study 3, death reminders motivated Agnostics to increase their religiosity, belief in a higher power, and their faith in God/Jesus, Buddha, and Allah. The studies tested three potential theoretical explanations and were consistent with terror management theory's worldview defense hypothesis. Theoretical implications are discussed.     

None Too Simple: Examining Issues of Religious Nonbelief and Nonbelonging in the United States

Prior research on those who are “not religious” in the traditional, organizational sense has focused on a broad category of people in the United States who do not identify with an established religious tradition. We distinguish three categories of people who are religiously nonbelieving or nonbelonging: atheists, agnostics, and unchurched believers. Examining issues of religious belief and identity, we compare private spiritual life, attitudes on political issues, and stance toward religion in the public sphere for these three categories of nonreligious respondents. Atheists are the most uniformly antireligious. Agnostics, by comparison, are less opposed to religion overall, while unchurched believers display higher levels of personal religiosity and spirituality than atheists or agnostics. While atheists, agnostics, and unchurched believers are similar in their political identification and attitudes related to religiously infused political topics, unchurched believers are as strongly opposed to religion in the public sphere as atheists.     

The relationship between religion and thought-action fusion: Use of an in vivo paradigm

Research has demonstrated that higher levels of religiosity are positively correlated with thought-action fusion (TAF), a set of cognitive biases found to be associated with obsessive-compulsive symptoms. However, previous studies have exclusively relied on a nomothetic approach to measuring TAF using a single self-report instrument, the thought-action fusion scale. The current study examined the relationship between religiosity and TAF using an in vivo behaviorally-based assessment in which participants thought about and wrote down thoughts of negative events involving loved ones. Forty-three highly religious Protestant Christians were compared to 30 Atheists/Agnostics on their in vivo ratings of anxiety, estimates of likelihood, and moral wrongness related to the negative thoughts. Results indicated that compared to the non-religious participants, those who were highly religious believed that writing and thinking about the negative events was more morally wrong and increased the likelihood of the event. Results are discussed in terms of the potential relationship between certain religious teachings and TAF-related beliefs about the importance, significance, and influence of thoughts.     

I am happy in my faith: the influence of religious affiliation,saliency, and practice on depressive symptoms and treatment preference

Religion is thought to significantly impact numerous areas of mental health, including depression. Using a 63-item questionnaire, the influence of religious affiliation, saliency, and practice on levels of depressive symptoms and treatment preference in a non-clinical sample of Christians, Muslims, Atheists, and Agnostics (N = 471) was investigated. No significant differences in depressive symptoms were found between affiliations. Saliency and frequency of practice had a weak negative correlation with depressive symptoms for Christians, but were not significant for Muslim participants. No significant differences of preference were found between affiliations for social, cognitive, and medical treatments. Treatment preference of religious-based treatments differed significantly between affiliations. Findings suggest that affiliation is not significantly related to depressive symptoms or treatment preference, and the influence of saliency and practice differs between religions. Limitations and implications of the current study are discussed, and directions for further research are identified.     

Exploring patterns of explicit and implicit anti‐gay attitudes in Muslims and Atheists

Research into the relationship between religion and anti‐gay attitudes frequently focuses on Christianity. We explored the role of religiosity dimensions, previous contact, and factors in the dual‐process motivation model as predictors of explicit and implicit anti‐gay attitudes in samples of Muslims and Atheists. The explicit and implicit attitudes of Muslims were more negative than the attitudes of Atheists. Explicit attitudes were more negative towards gay men than lesbians; implicit attitudes were negative towards gay men but were unexpectedly positive towards lesbians. In regression analyses, religious fundamentalism and extrinsic religious orientations (Study 1), and contact and right‐wing authoritarianism (Study 2) were strong significant predictors of explicit anti‐gay attitudes. Interestingly, none of the factors of interest predicted implicit anti‐gay attitudes. These findings reveal a strong link between Islam and explicit anti‐gay attitudes, but suggest that the relationship between religion and implicit anti‐gay attitudes may be more complex than previously thought.     

Loss of Faith: A Qualitative Analysis of Jewish Nonbelievers

Through in-depth interviews with 9 adult Jewish nonbelievers, this study explored the onset of their nonbelief and the degree of their spiritual well-being and compares these results with 9 Jewish believers. Findings indicate a need to revise current theories of religious development and also suggest the potential value of counseling intervention for these nonbelievers.     

Secularity and Irreligion in Cross‐National Context: A Nonlinear Approach

As part of the conversation about the characteristics and scope of secularization in contemporary society, the implications of low levels of self‐defined atheism and explicit rejection of religion in nations with low levels of religious beliefs are not yet sufficiently explored. In response, this study uses aggregated data from the World Values Survey, the European Values Study, and Cross‐National Socio‐Economic and Religion Data from the Association of Religion Data Archives to investigate the relationships between nonbelief, atheism, and lack of confidence in churches or religious organizations. Regression findings show a concave curvilinear relationship between secularity (measured as the percentage of the population that does not believe in God) and irreligion (measured as (1) the percentage of self‐defined atheists in a country and (2) the percentage of individuals in a country who have no confidence at all in religious organizations). In other words, this study suggests that nonbelief is associated with an increase in self‐defined atheism and the lack of confidence in religious organizations, but that this effect wanes the more secular a society is. The findings further highlight the complexity of nonreligiosity and imply that a linear association cannot be assumed between measures of secularization, secularity, and irreligion.     

The intelligence–religiosity nexus: A representative study of white adolescent Americans

The present study examined whether IQ relates systematically to denomination and income within the framework of the g nexus, using representative data from the National Longitudinal Study of Youth (NLSY97). Atheists score 1.95 IQ points higher than Agnostics, 3.82 points higher than Liberal persuasions, and 5.89 IQ points higher than Dogmatic persuasions. Denominations differ significantly in IQ and income. Religiosity declines between ages 12 to 17. It is suggested that IQ makes an individual likely to gravitate toward a denomination and level of achievement that best fit his or hers particular level of cognitive complexity. Ontogenetically speaking this means that contemporary denominations are rank ordered by largely hereditary variations in brain efficiency (i.e. IQ). In terms of evolution, modern Atheists are reacting rationally to cognitive and emotional challenges, whereas Liberals and, in particular Dogmatics, still rely on ancient, pre-rational, supernatural and wishful thinking.     

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.     

Coping Response Inventory: Assessing coping among Iranian college students and introductory development of an adapted Iranian Coping Response Inventory (CRI)

Coping is related to mental and physical health outcomes, but cultural and societal differences may influence its nature and structure. This study reports on the adaptation of the Coping Responses Inventory for Adult (CRI-A) to the Iranian social and cultural context. Study 1 was designed to obtain qualitative data and test the construct and discriminative validity of coping scales. Factor analysis of the CRI and Iranian items yielded seven factors: Religious Coping, Problem Solving, Cognitive Avoidance, Positive Reappraisal, Seeking Guidance and Support, Seeking Alternative Rewards, and Acceptance/Resignation. Internally, consistencies varied considerably from 0.92 to 0.53. All sub-scales from the Coping Responses Inventory for Adult (CRI-A) were resistant to social desirability biases with the exception of Religious Coping and Problem Solving. In Study 2, the replicability of the adapted CRI-A factorial structure and concurrent validity for the newly developed religious coping sub-scale was demonstrated. Given the importance of the role of religious coping in health and well-being outcomes, the expression and use of which may be substantially influenced by cultural practices and norms, it is recommended that future research pursues the validation of context-specific constructs of religious and spiritual coping.     

Atheists

Atheists represent an inconspicuous minority, identifiable only by their disbelief in God(s). Despite being highly stigmatized and disliked, until recent scientific endeavors, little has been known about this group including why they don't believe, how many people are atheists, and why they trigger intense reactions. Thus, this paper aims to synthesize what is known about atheists (so far) and to help explain the widespread negative attitudes and prejudice towards atheists; the possible cognitive, motivational, and cultural origins of disbelief; and the unique challenges facing the study of religious disbelievers. To do so, we will explore current findings in psychological research on atheism by considering the complex interactions of cultural learning, motivations, and core cognitive processes. Although significant scientific progress has been made in understanding the factors underlying atheism, there remains much to be explored in the domain of religious disbelief.     

Deconstructing the Associations of Religiosity,Christian Denominations,and Non-Religions to Rape Myth Acceptance among University Students

Minimal research exists regarding the relationship between rape myth acceptance and religion. This study assessed rape myth acceptance of 503 university students’ disaggregated by five religious identities from 21 Division I postsecondary institutions. Except for Presbyterians, females disagree with rape myths at greater levels than males. Religiosity is a non-predictor for rape myth acceptance after controlling for students’ demographic and lifestyle characteristics. The least religious (Agnostics and Atheists) reject rape myths, whereas the most religious (Baptists and Presbyterians) show non-relationships with rape myths. Catholics accept rape myths, and religiosity functions as a moderator as highly religious Catholics reject rape myths.     

Linking Religious Upbringing to Young Adult Moral Formation

Recent scholarship has conceptualized morality in terms of multidimensional, intuitive traits that influence what people regard as right or wrong. Ample literature shows that religious factors are closely related to moral traits. However, little research has explored links between religious upbringing and adult moral outcomes. This study uses longitudinal data from the National Study of Youth and Religion to examine how diverse forms of religious socialization in adolescence are related to two well-validated social-scientific conceptions of morality in young adulthood: Haidt's moral foundations and Schwartz’ values typology. Using regression analyses and Lindeman, Merenda, and Gold (LMG) decomposition methods, I show that different aspects of religious upbringing are linked to the development of both moral foundations and values. Religious factors play a stronger role than either sociodemographics or parent political ideology in predicting young adult moral characteristics. Results highlight the centrality of religious upbringing to the state and trajectory of the population-level moral structure.     

Psychological correlates of reasons for nonbelief: tolerance of ambiguity,intellectual humility,and attachment

ABSTRACT

The process of acquiring beliefs – including the belief that there is no God–is largely implicit. We propose that psychological factors that function largely outside of conscious awareness make different conscious reasons for nonbelief more plausible to different people. The present study focuses on intellectual humility, tolerance of ambiguity and attachment and how they relate to stated reasons for nonbelief. The survey was distributed online to an international network of over 100 atheist, secular, and freethought organisations. As predicted, emotional reasons for nonbelief were positively related to anxious attachment, and intellectual reasons for nonbelief were inversely related to tolerance of ambiguity. We did not find evidence for our hypotheses that intellectual reasons for belief would be related to intellectual humility, or that uncertainty reasons would be related to tolerance of ambiguity, intellectual humility, and avoidant attachment. We unexpectedly found that early socialisation reasons for nonbelief were negatively related to intellectual humility.     

Prodigal Sons: Dual Abrahamic Categorization Mediates the Detrimental Effects of Religious Fundamentalism on Christian–Muslim Relations

Religious fundamentalism is associated with Christian–Islamic conflicts globally, but the psychological reasons remain unexplored. Here, we show that fundamentalism is detrimental to interreligious relations because it makes Christians and Muslims alike reject common theological grounds and Abrahamic origins. Specifically, Study 1 demonstrated that such dual Abrahamic categories mediated the negative effects of fundamentalism on real monetary donations to outgroup children desperately in need (i.e., Save the Children Syria) among Christians but not Atheists. Of importance, this was the case only to the degree that Syrian children were perceived as Muslims and, hence, as part of an Abrahamic outgroup. Using a double-randomized experimental design, Study 2 demonstrated the causal effects of religious fundamentalism on Abrahamic categorization and of Abrahamic categorization on mutual resource distribution bias among Muslims and Christians. Together, these studies suggest that religious fundamentalism fuels interreligious conflicts because it crucially impacts basic categorization processes, with subsequent negative effects on intergroup relations.     

The Political Activities of Religious Congregations in the United States

In recent decades, much research has focused on how religious congregations affect individuals' political participation. However, only scant attention has been paid to examining the various ways in which religious congregations engage in political activism as formal organizational entities. Using data from the 1998 National Congregations Study (NCS), a survey of a nationally representative sample of 1,236 religious congregations, we begin to fill this gap in our knowledge about religion and politics. We report the rates at which congregations engage in a broad range of political activity, and we examine variations in this activity among major religious traditions. We emphasize two basic findings. First, although in absolute terms congregations' levels of political activism seem rather low, relative to other nonpolitical organizations they engage in politics in substantial numbers. Second, there are qualitative rather than quantitative differences in political activity across religious traditions. Religious traditions specialize in different modes of political participation, a fact that is obscured when attention is focused solely on the political activities of conservative religious groups.     

They’re (not) playing our song: (Ir)religious identity moderates the effects of listening to religious music on memory,self-esteem,and mood

Previous research suggests that listening to music can enhance memory and well-being. However, what is often missing from this analysis is consideration of the social dimensions of music—for example, its capacity to affirm or threaten listeners’ social identities. This study examined whether (ir)religious music that was potentially identity-affirming or identity-threatening (Christian hymns, Buddhist chants, classical, or no music) would affect Christians’ and Atheists’ (N = 267) well-being and memory performance while listening. Analyses revealed significant interactions between (ir)religious group and music type on memory, self-esteem, and mood. Listening to music that potentially threatened one's religious identity appeared to undermine both performance self-esteem and actual memory performance, while increasing feelings of hostility. This pattern was found for Christians (vs. Atheists) who listened to Buddhist chants. Conversely, Atheists’ performance self-esteem (and to some degree their memory performance) was lowest, and their hostility highest, when they listened to Christian hymns. In this way, listening to music that potentially threatened one's religious group identity (or lack thereof) appeared to be detrimental for memory, self-esteem, and mood. These results bridge research on the psychology of religion, music psychology, and social identity theorizing by demonstrating that the effects of music on memory and well-being may reflect important (even sacred) social identities, with potential implications for individual well-being and intergroup relations.     

Searching for certainty: Religious beliefs and intolerance toward value-violating groups

Religiosity has been consistently linked to prejudice toward a variety of outgroups. This article proposes that this is the case only when religiosity reflects a specific aspect of seeking guidance and security in daily practices and complex sociocultural norms. Outgroups that challenge the epistemic certainty that belief in God provides are rejected in an effort to protect this certainty. The results from two studies found that uncertainty avoidance was related to belief in God and this belief mediated the relationship between uncertainty avoidance and intolerance within the context of general human rights (Study 1), and the derogation of value-violating groups (e.g., homosexuals or followers of other religions) but not of groups that pose no threat to religious values (old or poor people) (Study 2). The interpretative dimension of religiosity (i.e., the way in which people process religious content) is not connected to security seeking, as reflected in the lack of a correlation with uncertainty avoidance and with different prejudice measures. The results are discussed in relation to past research on religiosity and prejudice, and suggest that for people who avoid uncertainty, only those types of religious beliefs that provide a sense of certainty are linked with intolerance toward value-violating groups.     

Curvilinearity and Religious Types: A Second Look at Intrinsic,Extrinsic, and Quest Relations

The relation between Allport's intrinsic (I) and extrinsic (E) religious orientations, although of central conceptual importance, has never been clearly demonstrated. Allport (1960, 1966) initially hypothesized I and E to be endpoints of a bipolar continuum. Allport and Ross (1967) and subsequent researchers', however, failed to find consistent evidence for an inverse linear relation. Many researchers thus concluded that I and E—and later, Batson's (1976) quest orientation (Q)—are orthogonal. Study 1 demonstrates that I, E, and Q are not orthogonal, but inversely and curvilinearity related, offering some support for the use of religious types. Study 2 demonstrates that these types differ predictably on such dimensions as impression management, self-deception, and introjective depression. Conceptual and methodological implications for the study of religious orientation are discussed.