Recollections of Childhood Religious Identity and Behavior as a Function of Adult Religiousness

People have a strong motivation to maintain a self-concept that is coherent and consistent over time. Religion is a central source of social identity for many people, but its importance is prone to dramatic change across the life course. To maintain a consistent perception of self, recollections of one's own past religiousness may shift to better fit with the present. This study examined changes between early and middle adulthood in retrospective perceptions of religious behavior and identity in childhood. Data from a population-based birth cohort sample were matched with data from individuals who participated in at least 2 of 3 adult follow-up studies, at intervals of approximately 10 years. Logistic regression was used to analyze the association of final recollections of childhood behavior and identity with previous recollections and current religious characteristics. Consistent with the predictions of temporal self-appraisal theory, participants' perception of their religious identity as children tended to change over time to match their adult religious identity. Recollections of childhood religious behavior were more stable than recollections of religious identity, and change was unrelated to adult behavior. These results have implications for studying religious characteristics using retrospective measures, regarding their accuracy and their independence from contemporary measures.     

Delay Discounting as a Function of Intrinsic/Extrinsic Religiousness,Religious Fundamentalism,and Regular Church Attendance

Delay discounting occurs when the subjective value of an outcome decreases because its delivery is delayed. Previous research has suggested that the rate at which some, but not all, outcomes are discounted varies as a function of regular church attendance. In the present study, 509 participants completed measures of intrinsic religiousness, extrinsic religiousness, religious fundamentalism, and whether they regularly attended church services. They then completed a delay-discounting task involving five outcomes. Although religiousness was not a significant predictor of discounting for all outcomes, participants scoring high in intrinsic religiousness tended to display less delay discounting than participants scoring low. Likewise, participants scoring high in religious fundamentalism tended to display more delay discounting than participants scoring low. These results partially replicate previous ones in showing that the process of discounting may vary as a function of religiousness. The results also provide some direction for those interested in altering how individuals discount.     

Recollections of Childhood Sexual Abuse: Complexities of Religious Coping and Muslim Religious and Psychological Adjustment in Afghanistan

Journal of Religion and Health - Religious coping is a double-edged sword. Clarification of the psychological benefits for positive religious coping requires statistical controls for negative...     

Religiousness as a Factor of Hesitation Against Doping Behavior in College-Age Athletes

Religiousness is rarely studied as protective factor against substance use and misuse in sport. Further, we have found no investigation where college-age athletes were sampled and studied accordingly. The aim of the present study was to identify gender-specific protective effects of the religiousness (measured by Santa Clara Questionnaire) and other social, educational, and sport variables as a potential factors of hesitation against doping behaviors in sport-science-students from Mostar, Bosnia, and Herzegovina (51 women and 111 men; age range, 18–26). The gender differences for the non-parametric variables were established by Kruskall–Wallis test, while for the parametric variables the t-test for independent samples was used. Multiple regression calculations revealed religiousness as the most significant predictor of the social, health, sport and legal factors of hesitation against doping behaviors in both genders. However, the differential influence of the social, educational, sport and religious factors in relation to negative consequences of the doping behaviors is found for men and women. Such differential influence must be emphasized in tailoring the anti-doping policy and interventions.     

Assessment of Behavior Problems in Childhood and Adolescence as Predictors of Early Adult Depression

Behavior and psychological problems assessed prospectively by teachers and parents and by youths’ self-reports through late childhood and adolescence were examined as possible predictors of early adult depression. Data were from 765 participants in the Seattle Social Development Project, a multiethnic and gender-balanced urban sample. Analyses examined 7 waves of data from ages 10 to 21, and included measures from the Achenbach Child Behavior Checklist and assessments of past-year depressive episode based on the Diagnostic Interview Schedule. Self-reported conduct problems as early as age 10 (Mason et al. 2001) and throughout adolescence consistently predicted depression at age 21. Parent reports of conduct and other externalizing problems in adolescence also significantly predicted adult depression. None of the available teacher reports through age 14 were significant predictors. Results suggest that externalizing problems can be useful indicators of risk for adult depression. Prevention efforts that target externalizing problems in youth may hold promise for reducing later depression.     

Identity and Emotional Competence as Mediators of the Relation between Childhood Psychological Maltreatment and Adult Love Relationships

This study tested whether identity formation and emotional competence mediated the relationship between childhood psychological maltreatment and adult attachment styles, and tested the differential long-term effects of psychological abuse and neglect. The sample included 187 undergraduates in romantic relationships. Measures assessed the extent of childhood trauma, family expressiveness, alexithymia, self-esteem, self-concept, and adult attachment style. Results of path analysis showed that emotional competence, but not self-identity, mediated the relationship between psychological maltreatment and adult attachment styles. Self-identity mediated the relationship between psychological maltreatment and emotional competence. Emotional abuse and neglect both were associated with lack of contentment, sense of worthiness and significance, alexithymia, and fearful adult attachment style. Results support the importance of emotional competence for forming adult romantic relationships.     

Religiousness and Religious Coping in a Secular Society: The Gender Perspective

Women are found to be more religious than men and more likely to use religious coping. Only few studies have explored religious gender differences in more secular societies. This population-based study comprised 3,000 Danish men and women (response rate 45 %) between 20 and 40 years of age. Information about demographics, religiousness and religious coping was obtained through a web-based questionnaire. We organized religiousness in the three dimensions: Cognition, Practice and Importance, and we assessed religious coping using the brief RCOPE questionnaire. We found substantial gender differences in both religiousness and religious coping. Nearly, 60 % of the women believed in some sort of spirit or in God compared to 40 % of the men. Generally, both men and women scored low on the RCOPE scale. However, for respondents reporting high levels of religiousness, the proportion of men who scored high in the RCOPE exceeded the proportion of women in using positive and especially negative coping strategies. Also, in a secular society, women are found to be more religious than men, but in a subset of the most religious respondents, men were more inclined to use religious coping. Further studies on religious coping in secular societies are required.     

Religious Orientation and Ethnic Identity as Predictors of Religious Coping Among Bereaved Individuals

Religious orientation and ethnic identity inform the religious coping process, but research on this topic is scarce. The authors collected data on these constructs from a sample (N = 319) of bereaved adults. A canonical correlation analysis showed that individuals who engage in traditional spiritual practices and strive to achieve ordinary and transcendental spiritual goals are more likely to engage in positive religious coping (Wilks's Λ = .36, R_c² = .62, p < .001). Also, a multiple regression analysis revealed that individuals with higher levels of ethnic identity development are more likely to engage in positive religious coping (β = .12, t < .05). Finally, a discriminant analysis indicated that ethnic identity and a conservative religious orientation discriminated between Whites and ethnic minority individuals, Wilks's Λ = .71, χ²(4, N = 204) = 70.10, p < .001, R_c² = .26. The authors encourage counselors to strengthen their multicultural and spiritual competencies to provide effective services to a culturally and religiously diverse clientele.     

The Multidimensionality of Motivation for Jewish Religious Behavior: Content, Structure, and Relationship to Religious Identity

The present study examined the content and structure of self–reported motivation for Jewish religious behavior. Initial items were generated from comprehensive and detailed responses to a semi–structured interview and an open–ended questionnaire. Principal component factor analysis with orthogonal rotation was carried out on the responses of a sample of 323 research participants to two parallel sets of the 111 items produced by the above process. The factor structures for each of these sets of items were highly similar to each other and consisted of the following five reliable factors: belief in a divine order, ethnic identity, social activity, family activity, and upbringing. These factors appear to reflect the way religious behavior can contribute to the satisfaction of a number of general human motives. Persons with different religious identities were found to attribute their performance of religious ritual to different motives, providing a partial explanation for the apparent anomaly of the performance of religious ritual by persons who identify themselves as secular.     

Religious Fundamentalism and Limited Prosociality as a Function of the Target

Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right‐wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we found that RF, unlike RWA and because of religiosity, predicted prosociality towards a nonfeminist but not a feminist target in need (Experiment 1) and willingness to help friends but not unknown people in need in the same hypothetical situations (Experiment 2). Moreover, like RWA, RF implied negative attitudes towards the feminist. This limited, not extended, prosociality of people scoring high on RF was in contrast with their self‐perceptions of being universally altruistic. Fundamentalism seems to combine religiosity's qualities (in‐group prosociality) with authoritarianism's defects (out‐group derogation).     

Emerging Christianity and Religious Identity

The issue of religious identity is important for understanding the Emerging Church movement (ECM), which is in our view a religious orientation adopted by individuals and groups with a variety of religious identities. ECM participants are often resistant to religious identity labels, even to the point of being reluctant to identify as part of the ECM itself. Coupling this resistance with the growing millennial embrace of the category “religious none,” we use identity theory to argue that the kind of religious change we see with millennials and the Emerging Church is the product of identity change. Using the results of focus groups with millennials in the southern United States, we argue that the potential for religious change around Emerging Church identities lies in a process of shifting. We also identify the potential for religious change among different Emerging Christian identities, taking Peter Rollins as an example of someone who proposes a concept of Christian identity more radical than those espoused by other Emerging Church figures.     

Religiousness,Religious Orientation,and Attitudes Towards Gays and Lesbians1

Two studies are reported that examine the relationships among religiousness, religious orientation, and prejudice toward gays and lesbians. Study 1 reports the results of a survey done for the purposes of scientific jury selection. These results suggest that Baptists, fundamentalists, and “Christians” display more antigay prejudice than do Catholics, Jews, and many Protestant denominations, but even many supporters of gay-tolerant religions show more antigay prejudice than those claiming no religious preference. Among those with a religious preference, frequency of worship is significantly related to antigay prejudice among those belonging to antigay denominations, but not among those belonging to more gay tolerant religious faiths. Study 2 reports the results of a study of college students regarding religiousness, religious orientation, and prejudice toward gays and lesbians. Results showed that self reported religiousness, frequency of worship, and Batson's internal and external scales were all positively correlated with measures of prejudice toward gays and lesbians, whereas scores on the Quest (Interactional) scale were negatively correlated. Results of both studies strongly challenge the view that those with an intrinsic religious orientation are unprejudiced. It is argued that a social influence process can account for the role played by religious practice and beliefs in creating and maintaining negative attitudes toward gays and lesbians.     

Family Environment as a Function of Religious Observance in American Jews

An empirical study was conducted to evaluate the hypothesis that perception of family environment among Jews differs as a function of degree of religious observance among Jews. One hundred and one Jewish young adults completed the Moos' Family Environment Scale and a scale measuring degree of religious observance. Compared to the families of more observant young adults, the families of less observant young adults were significantly more organized, more involved in recreational activities, and more concerned with achievement. Clinical implications of research results for family therapy and ideas for future research are discussed.     

Perceived Deservingness of Outcomes as a Function of Religious Fundamentalism and Target Responsibility

We examined the perception of deserved outcomes associated with religious fundamentalism (RF). Interviews with videotaped targets varied in target's religiosity, responsibility, and outcome valence (good/bad). Participants either low (LF) or high (HF) on RF formulated an impression of how deserving a target was for a situational outcome. Participants low in RF held targets to be less deserving of a bad outcome than a good one; the HF group showed this to a lesser degree. HFs believed the target was more deserving of a bad outcome than did LFs, even when the target was not responsible for the outcome. Religious fundamentalism is related to attributing greater deservingness of bad outcomes, possibly because of a greater belief in a just world.     

Latino Religious Affiliation and Ethnic Identity

Despite the pervasiveness of Catholicism among Latinos, studies reveal an increasing shift toward Protestantism. Examining the relationship between religion and ethnicity, we explore homeland language use as a core ethnic marker using a survey from the Pew Hispanic Center. Results reveal that Catholic Latinos are significantly more likely to use Spanish at home, even after controlling for other key variables. In response, we posit that Latino Catholicism and Protestantism entail significantly different religiosities in both home and host countries that impact Latino ethnic identification and its markers such as language use. Catholicism displays a higher level of inculturation in the sending country and greater overt institutional acceptance of ethnic culture in host countries. Protestantism in Latin America breaks with localized religiosity and traditions, and U.S. Protestant congregations may de‐emphasize ethnic culture in their theologies and worship. Hence, Latino Catholicism acts as a bridge to homelands and reinforces ethnic salience, thereby supporting continued Spanish use at home. In contrast, Protestants embrace a reorienting religiosity that often presides over ethnic identification, decreasing the salience of homeland cultural markers.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Rational-Emotive Behavior Therapy in the Treatment of Adult Victims of Childhood Sexual Abuse

This study investigated the effectiveness of Rational-emotive behavior therapy in the treatment of adult victims of childhood sexual abuse. A sample of 42 women, seeking help for their psychological distress associated with childhood sexual abuse, was selected by means of an assessment interview and the Trauma Sympton Checklist, and randomly assigned to a treatment (n=28) and a delayed treatment control group (n=14). The treatment group participated in 10 weekly sessions of group Rational-emotive behavior therapy and was followed up 8 weeks after termination of treatment. Repeated measurements were obtained by means of the Beck Depression Inventory, State-Trait Anxiety Scale, State-Trait Anger Scale, Guilt Inventory, Coopersmith Self-Esteem Inventory and Golombok-Rust Inventory of Sexual Satisfaction. Results indicated significant reductions in depression, State anxiety, State anger, State guilt and low self-esteem. These improvements were maintained at follow-up.     

Testing Posttraumatic Stress as a Mediator of Childhood Trauma and Adult Intimate Partner Violence Victimization

This study examined whether potential posttraumatic stress disorder (PTSD) mediated the relationships between different forms of childhood trauma (sexual abuse, physical abuse, violence between caregivers) and intimate partner violence (IPV) victimization (psychological, physical, sexual). Participants were 1,150 female nurses and nursing personnel. Path analytic findings revealed potential PTSD partially mediated the relationships between childhood sexual abuse and psychological IPV and childhood sexual abuse and sexual IPV. Potential PTSD did not mediate the relationship between other types of childhood trauma and IPV. This study adds to the literature indicating PTSD as a risk factor for revictimization in the form of adult IPV among women. Screening for and treatment of PTSD among female child sexual abuse survivors could prevent future IPV victimization.