The science of religious beliefs

Why have humans, throughout history and across cultures, shown a strong tendency to believe in the existence of superhuman intentional agents and attached this belief to notions of morality, misfortune, and the creation of the world? The answer emerging from the cognitive science of religion appears to be that explicit beliefs are informed and constrained by the natural and cross-culturally recurrent operation of implicit cognitive systems. Successful god concepts resonate with the expectations of these implicit systems but also have attention-demanding and inferentially-rich properties that allow their integration into various areas of human concern. Theological concepts may deviate from these natural cognitive moorings but require special cultural scaffolding, such as Whitehouse's two Modes of Religiosity, to do so and constitute additions to, rather than replacements of the religious beliefs supported by implicit cognitive systems.     

The accessibility of religious beliefs

We used reaction time techniques to study individual differences in accessibility of beliefs about the reality of religious targets. Moderately religious people were slower than religious or irreligious people. Religious people were faster than non-religious people. Reaction times to classify religious stimuli are stable over 8 days. We also found that religious people with accessible beliefs have the highest well-being, and that religious beliefs correspond to greater levels of religious behavior when the reality of religious stimuli is accessible. These results further our understanding on natural individual differences in attitude accessibility and add to our understanding of religious beliefs, including their impact.     

The correlates of traditional religious beliefs in Britain

This study provides an across time analysis of traditional religious beliefs and examines the socio-structural and religious correlates of such beliefs in Britain. It examines belief in God, life after death, hell, heaven, sin, as well as the notion of a personal God. It undertakes multivariate analysis of a recurrent social survey conducted over several decades. The main findings are that there is no uniform decline in traditional beliefs, with the picture one of change and continuity. Women, religious adherents and those showing greater religious commitment are more likely to hold traditional beliefs. There is a mixed picture for age effects while higher socio-economic status tends to lead to a lower likelihood of holding religious beliefs, as hypothesised by ‘deprivation theory’.     

Mating competitors increase religious beliefs

It has been presumed that religiosity has an influence on mating behavior, but here we experimentally investigate the possibility that mating behavior might also influence religiosity. In Experiment 1, people reported higher religiosity after looking at mating pools consisting of attractive people of their own sex compared to attractive opposite sex targets. Experiment 2 replicated the effect with an added control group, and suggested that both men and women become more religious when seeing same-sex competitors. We discuss several possible explanations for these effects. Most broadly, the findings contribute to an emerging literature on how cultural phenomena such as religiosity respond to ecological cues in potentially functional ways.     

On intelligence education and religious beliefs

A number of authors have suggested that education mediates the negative effect of intelligence on religiosity. However, there is very little direct evidence for this mediation, and the indirect evidence is contradictory. The results of the current paper suggest that, by and large, education does not mediate the effect of intelligence on religiosity. However, the results also suggest that since education has a positive effect on religiosity when religious background is strong and a negative effect when religious background is weak, and since intelligence has a positive effect on education, the negative effect of intelligence on religiosity is stronger when religious background is strong than when it is weak. We examine this mediated moderation model in two large, nationally representative, databases.     

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.     

Authoritarianism and religious identification: Response to threats on religious beliefs

The present study illustrates the impact of threat and authoritarianism on individuals and their respective belief systems within a Christian framework. Participants completed Altemeyer's Right-Wing Authoritarianism (RWA) Scale, the Religious Fundamentalism Scale, the Questions and Doubts about Religion Scale, and the Behavioral and Faith Scale. Participants also read a threat- or non-threat-inducing article concerning the crisis of the Catholic Church. Results showed that individuals with high RWA scores demonstrated a greater support for religious fundamentalist ideals, reported less doubts regarding their religious beliefs, and identified more strongly with their religion than did those with low RWA scores. Furthermore, participants who were exposed to threat, regardless of individual level of authoritarianism, scored higher on a measure of religious fundamentalist ideals and identified more strongly with their respective religions than those who were not exposed to a threat. Most importantly, individuals high in authoritarianism who were exposed to threat demonstrated greater support for religious fundamentalist ideals, reported fewer doubts, and more strongly identified with their religion than those individuals with high levels of authoritarianism who were in the non-threatening article condition.     

The necessity of theology and the scientific study of religious beliefs

An earlier version of this paper was prepared for a University of New England Social Sciences Seminar on ‘Religion and the Social Sciences’, organized by Professor of Philosophy peter forrest, to which it was presented on 14 June 1989.     

The social sources of the current religious revival

Conclusion It has been contended that the current revival of interest in religion cannot be explained only in terms of the search for meaning and security in the face of the anxieties associated with social disruption. Other social forces of our time seem also to have stimulated the current revival and seem to be operative in its maintenance. Four of these forces have been specified, examined, and analyzed in this paper. It has not been intended through the drawing of these interpretations to suggest that, in his rediscovery of religion, the individual may not also be influenced by more universal and, depending upon one's values, possibly more appealing motives.     

The Protestant work ethic,religious beliefs,and homonegative attitudes

The purpose of this study was to examine the influence of the Protestant Work Ethic (PWE) on negative attitudes towards gay men and lesbian women (homonegativity). The influence of religious beliefs and the notion of homosexuality as a choice were also examined in combination with PWE in regards to homonegativity. Previous research suggested that those who subscribe to the PWE have more negative attitudes towards societal out-groups (e.g., African–Americans). Thus, it was hypothesized that those with high PWE scores would display more homonegative attitudes. A significant correlation between PWE and homonegativity supported this hypothesis. Multiple regression analyses revealed that PWE interacted with religious beliefs, and religious beliefs interacted marginally with the idea of homosexuality as a choice. Those with high religious beliefs and who strongly believed that homosexuality was a choice were more likely to have negative attitudes towards homosexuals. The implications of these findings are discussed, with particular respect to reducing homonegative attitudes.     

Effects of regulatory focus on endorsement of religious beliefs

Regulatory focus has an impact on different judgments. Specifically, promotion focus is directed at achieving positive outcome whereas prevention focus is directed at preventing negative outcomes. Thus, people in promotion focus endorse positive outcome-framed messages whereas people in prevention focus endorse negative outcome-framed messages. In two experiments, we examined whether this holds true for religious beliefs. In Experiment 1, participants were undergraduate students; we found the expected interaction between regulatory focus and verse frame. In Experiment 2, we replicated this finding with participants from conservative Lutheran communities, demonstrating that there was a transient influence of induced regulatory focus. This finding suggests that regulatory focus either is difficult to discount or is not a peripheral cue that is used in heuristic processing only, but an internal state that has a pervasive impact even if people are highly motivated to process information systematically.     

Deconstructing delusions: A qualitative study examining the relationship between religious beliefs and religious delusions

Delusions have been conceptualized as forming in response to experience, yet the relationship between religious belief, and beliefs regarded as delusional, has received little research attention. This is despite the high prevalence of delusions featuring religious content. Semi-structured interviews were conducted with seven participants who had been diagnosed as experiencing delusions. Participants from a range of religious backgrounds were asked about their religious experiences and beliefs, family background and experiences of psychosis. These interviews were analysed qualitatively. Whilst religious background affected the content of delusions, the nature of delusions appeared to be influenced by other factors, such as early family experiences, particularly an absent parent and conflict within the family. Individuals often used a religious framework to understand unusual experiences, and there seemed to be a role for the process of identification and wish fulfilment in influencing delusional content. Whilst this research is clearly limited by its exploratory nature, it offers a possible framework of understanding which helps make sense of religious delusions, and suggests approaches which may be helpful in recovery.     

Psychotherapists' religious beliefs and their perception of the psychotherapy process

In a comparison of religious and nonreligious psychotherapists' perceptions of a portion of a psychotherapeutic session no significant differences were found on the Vanderbilt Psychotherapy Process Scale for four groups of therapists designated according to their scores on three religious questionnaires. While the results suggest attitudes toward religion are not reflected in therapists' practice of psychotherapy, limitations of the study indicate the need for more rigorous testing of this possibility.