Atheists Become Emotionally Aroused When Daring God to Do Terrible Things

We examined whether atheists exhibit evidence of emotional arousal when they dare God to cause harm to themselves and their intimates. In Study 1, the participants (16 atheists, 13 religious individuals) read aloud 36 statements of three different types: God, offensive, and neutral. In Study 2 (N = 19 atheists), 10 new stimulus statements were included in which atheists wished for negative events to occur. The atheists did not think the God statements were as unpleasant as the religious participants did in their verbal reports. However, the skin conductance level showed that asking God to do awful things was equally stressful to atheists as it was to religious people and that atheists were more affected by God statements than by wish or offensive statements. The results imply that atheists' attitudes toward God are ambivalent in that their explicit beliefs conflict with their affective response.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.     

SBNR Identity: The Role of Impersonal God Representations,Individualistic Spirituality,and Dissimilarity With Religious Groups

We conducted two studies investigating the extent to which self-identification as Spiritual but not Religious (SBNR) was associated with (H1) the development of idiosyncratic religious beliefs and exposure to religious diversity and/or (H2) negative attitudes toward organized religion and being hurt by members of a religious group. In Study 1, SBNRs scored higher than religious and nonreligious participants on belief in God as an impersonal cosmic force (but not as a personal being) and individualistic spirituality. Although SBNRs had positive attitudes toward religion, they were less positive than those identifying as religious. Exposure to religious diversity and hurt by religious groups were not significant predictors of SBNR. We replicated these results in Study 2 using a multi-item measure of God representations and also found that SBNRs’ attitudes toward religion were predicted by a perceived dissimilarity with religious groups over and above individualism, secular group participation, perceptions of Christianity as too structured, and liberalism.     

Diverse Cognitive Profiles of Religious Believers and Nonbelievers

The factors that make people religious or atheistic are currently much debated, and empirical evidence is limited. Further, the possibility that both religious believers and nonbelievers comprise diverse subtypes with different characteristics has seldom been considered. In this study, characteristics of religious believers (N = 984) and nonbelievers (N = 1,000) were analyzed with latent class analyses. These analyses identified five religious subgroups and five nonbeliever subgroups that differed in analytical thinking, empathizing, mechanistic cognition (i.e., systemizing), and autistic and schizotypal traits. The results highlight the strengths and limitations of current theoretical arguments about religious beliefs.     

“Practical Divine Influence”: Socioeconomic Status and Belief in the Prosperity Gospel

The “prosperity gospel” is an understudied feature of the religious landscape of the United States. Little is known about the social patterning of prosperity gospel beliefs. We focus on two core dimensions of socioeconomic status (SES)—education and income—as potential influences. Our analyses of data from the Pew Forum on Religion & Public Life's 2006 Survey of Pentecostals produce three findings. First, education and income have negative and mostly independent associations with prosperity gospel beliefs. Second, SES‐based patterns remain after accounting for other attributes of the religious role. Third, while most education‐based differences are contingent upon the attributes of the religious role, these contingencies are not replicated for income‐based differences. These observations reinforce the long‐standing claim that SES plays a pivotal—and complex—role in the social patterning of religious beliefs.     

Internal Diversity Among “Spiritual But Not Religious” Adolescents in the United States: A Person-Centered Examination Using Latent Class Analysis

Americans who self-identify as spiritual but not religious (SBNR) have increased in recent years. Existing studies of American religion often assume the SBNR as a homogeneous group. Recently some scholars suggest they are not all the same. Instead, SBNR people may differ in the pattern of religious practice, attitude, and affection. This study examines the heterogeneity of the SBNR using a person-centered approach of latent class analysis. We first identified four distinct types of SBNR adolescents in the Wave 2 data of the National Survey of Youth and Religion. Then, we explored how subgroups changed their religious identity over time by tracking them in Wave 3 data.     

Bounded by Disbelief: How Atheists in the United States Differentiate themselves from Religious Believers

Recent empirical studies have revealed that religious believers tend to hold atheists and other religious doubters in low regard. This article examines how atheists in turn negotiate and construct the social and symbolic boundaries between atheists and religious believers. I draw on ethnographic and interview data to explore the lenses through which atheists view religion, religious believers, and the boundary between religious believers and non-believers. I find that atheists participate in boundary work to construct difference between religious believers and non-believers. However, atheists see greater social distance between themselves and some groups of religious believers than they do in relation to other groups, constructing religious leaders and devout adherents of particular religions as especially different. Atheists’ constructions of religious believers also vary in response to their individual experiences with religious people. The analysis illuminates the complexity of boundary work among members of a minority group.     

Many faces of dogmatism: Prejudice as a way of protecting certainty against value violators among dogmatic believers and atheists

In this article, we suggest that dogmatic beliefs, manifested as strong beliefs that there is no God (i.e., dogmatic atheism) as well as strong beliefs in God (i.e., religious orthodoxy), can serve as a cognitive response to uncertainty. Moreover, we claim that people who dogmatically do not believe in religion and those who dogmatically believe in religion are equally prone to intolerance and prejudice towards groups that violate their important values. That is because prejudice towards these groups may be an efficient strategy to protect the certainty that strong beliefs provide. We tested these assumptions in two studies. In Study 1 and Study 2, we demonstrated that dogmatic beliefs mediate the relationship between intolerance to uncertainty and both, religious orthodoxy and dogmatic atheism. In addition, in Study 2 we showed that both the religiously orthodox and dogmatic atheists become prejudiced towards groups that violate their values and that these effects are especially strong under experimentally induced uncertainty. In this study, we focused on atheists and homosexuals as groups that pose a threat to Christian's religious worldviews, and Catholics and pro‐life supporters as groups that pose a threat to the values of atheists. The results are discussed in relation to past research on dogmatism and religion, as well as with reference to what this means for the study of prejudice.     

Judgments of Meaning in Life,Religious Beliefs,and the Experience of Cognitive (Dis)Fluency

The primary aim of the current studies was to test whether religiousness interacted with self‐reported levels of meaning in life (MIL) to predict the ease or difficulty in judging one's MIL, the search for meaning itself, and religious doubt. Undergraduate students in Study 1 (N = 111) and adult participants recruited online in Study 2 (N = 206) completed measures of religious beliefs, MIL, cognitive fluency related to MIL, and related variables. Study 3 merged these data sets. In Study 4 (N = 255), online participants completed measures of religious beliefs, cognitive fluency related to religious beliefs, and MIL. Studies 1 and 2 showed that highly religious people with lower MIL reported greater difficulty making their MIL judgments than other people. Study 3 showed that they were also more likely to search for MIL and that disfluency mediated this effect. Study 4 demonstrated that they also reported more difficult judgments of religious beliefs and more religious doubts than their religious peers with high MIL. The current studies demonstrate that the experience of ease or difficulty associated with MIL judgments represents an important yet largely unexamined aspect of MIL. Our findings have implications for understanding the cognitive mechanisms underlying responses to meaning threats.     

Religious Perfectionism Scale Among Believers of Multiple Faiths in China: Development and Psychometric Analysis

In China, many people are converting to various world religions. Nonetheless, religious adherence for them, as with many people, can still function as a double-edged sword with regards to mental health. In particular, religious perfection can become either a healthy commitment or a rigid outlook that leads to distress. Thus, we developed the Religious Perfectionism Scale (RPS) from Chinese religious believers. In the first phase (N = 171), we collected qualitative data through an open-question survey from different religious groups (i.e., Buddhism, Protestantism, and Islam). Then, we developed an item pool based on themes that emerged from these qualitative data. In the second phase, participants (N = 1055) were randomly split into two subsamples. Exploratory factor analyses were performed on the first subsample (N = 519) to select the scale items. The nine-item RPS subsequently includes two dimensions—Zealous Religious Dedication and Religious Self-Criticism. Confirmatory factor analyses (CFA) were performed on the second subsample (N = 536) to cross-validate the factor structure. Results indicate that the internal consistency reliability for the RPS subscale scores was all adequate. Furthermore, the construct validity of the RPS was supported through its correlations with measures of perfectionism perceived to have come from God (or a higher power), psychological indicators, and a personality variable (i.e., discipline) in expected directions. Results of the psychometric evaluations of this newly developed scale suggest that the RPS is a promising measure in that it can facilitate future research that leads to a more comprehensive understanding of the impact of religious perfectionism on psychological well-being.

     

Actively open-minded thinking: development of a shortened scale and disentangling attitudes towards knowledge and people

Actively open-minded thinking (AOT) is often used as a proxy for reflective thinking in research on reasoning and related fields. It is associated with less biased reasoning in many types of tasks. However, few studies have examined its psychometric properties and criterion validity. We developed a shortened, 17-item version of the AOT for quicker administration. AOT17 is highly correlated with the original 41-item scale and has highly similar relationships to other thinking dispositions, social competence and supernatural beliefs. Our analyses revealed that the AOT is not a unitary construct, but comprises four distinct dimensions, some of which concern attitudes towards knowledge, and others concern attitudes towards people. This factor structure was replicated in another data-set, and correlations with other measures in four data-sets (total N = 3345) support the criterion validity of these dimensions. Different dimensions were responsible for the AOT's relationships with other thinking dispositions.     

Religious Involvement Measurement Model in a National Sample of African Americans

This study examined the factor structure of a brief measure of religious involvement developed previously in research with African American women. Telephone interview methods were used with a national sample of both African American women and men (N = 2,370). Confirmatory factor analyses supported the distinction between religious beliefs and religious behaviors factors and indicated that the factor loadings were equivalent for women and men. Women reported higher levels of religious involvement than men. These results support the validity of this relatively brief instrument for assessing these two dimensions of religious involvement for both African American women and men.     

Humility attenuates negative attitudes and behaviors toward religious out-group members

Humility is marked by the regulation of selfish impulses for the sake of others, including holding a modest view of one’s beliefs (and their relative strengths and weaknesses). In three studies, we evaluated the extent to which humility attenuates negative attitudes, behavioral intentions, and behaviors toward religious out-group members. In Study 1 (N = 159), humility regarding religious beliefs was associated with positive attitudes toward religiously different individuals. In Study 2 (N = 149), relational and intellectual humility were associated with less aggressive behavioral intentions in a hypothetical situation in which their cherished beliefs were criticized. In Study 3 (N = 62), participants implicitly primed with humility administered significantly less hot sauce (a behavioral measure of aggression) to a religious out-group member who criticized their cherished views relative to participants in the neutral prime condition. We highlight the importance of humility in promoting positive attitudes and behaviors toward religious out-group members.     

Rejecting Opposite Ideologies without Discriminating against Ideological Opponents? Understanding Nonbelievers’ Outgroup Attitudes

Abstract

Several people fail to reject opposite ideologies without discriminating against opponents. Do nonbelievers make this distinction? Across two experiments in three cultures (total N?=?2064), we investigated participants’ willingness to help a religious target involved in religious anti-liberalism (antiabortion), activism (promoting Christian ideas), or devotion (religious service); or a neutral cause (copying syllabus or visiting family). In comparison to a control condition (neutral target, neutral cause), nonbelievers–except French atheists, to some extent–made this distinction: they were unwilling to help the religious target when acting for any of the three religious causes, but not when acting for a neutral cause. Groups with opposite ideologies, here believers and nonbelievers, seem both similar and qualitatively dissimilar in their outgroup attitudes.     

Religious Involvement and Its Association to Risk Behaviors among Older Youth in Foster Care

This study examined religious involvement and its association to risk behaviors (sexual behavior, marijuana use, alcohol use, and cigarette use) among older youth in foster care (N=383). Three dimensions of religious involvement were assessed—church or religious service attendance, religious practices, and religious beliefs. Findings showed that gender, ethnic group membership, sexual abuse history, and placement type were significantly associated with older foster care youth’s religious involvement. Hierarchical logistic regression analyses showed that religious service attendance was associated with reduced odds of youth’s engagement in sexual behavior in the past 2 months and current use of cigarettes. In addition, greater religious beliefs were associated with a reduction in odds of youth’s use of alcohol in the past 6 months and current use of cigarettes. The consideration of religious involvement as a positive influence and resource that may reduce unhealthy risk behaviors among older youth in foster care is discussed.     

The cultural dimension of intergroup conspiracy theories

Although conspiracy theories are ubiquitous across times and cultures, research has not investigated how cultural dimensions may predict conspiracy beliefs. The present research examined intergroup conspiracy beliefs in United States and Chinese samples at the peak of the trade war. In two studies (one pre-registered; total N = 1,092), we asked US participants to what extent they believed Chinese institutions and companies were conspiring against the United states and Chinese participants to what extent they believed US institutions and companies were conspiring against China. Results revealed that such beliefs were stronger among Chinese than US participants due to higher power distance values and vertical collectivism. In particular, these cultural dimensions were associated with increased psychological involvement in intergroup conflict (as reflected by higher levels of collective narcissism and perceived outgroup threat), which in turn predicted intergroup conspiracy beliefs. Exploratory analyses suggested that particularly power distance values mediate these effects. We conclude that cultural dimensions that promote hierarchy in society are associated with increased intergroup conspiracy beliefs.     

Intellectual humility and forgiveness of religious leaders

This article presents two studies that examined how perceptions of intellectual humility affect response to a transgression by a religious leader. In Study 1, participants (N = 105) rated the religious leader on intellectual humility regarding different religious beliefs and values, as well as general humility and forgiveness of the leader for a transgression. Perceived intellectual humility was positively associated with forgiveness, even when controlling for perceived general humility. In Study 2, we replicated the findings from Study 1 on an independent sample (N = 299). Also, the type of offense moderated the association between perceived intellectual humility and forgiveness. For participants, who reported an offense in the area of religious beliefs, values, or convictions, the association between perceived intellectual humility and forgiveness was stronger than for participants, who reported a different type of offense. We conclude by discussing limitations and areas for future research.     

Believe it or not: Exploring the relationship between dogmatism and openness within non-religious samples

Personality and dogmatic thinking within religious individuals have been examined by previous research, but neglected for non-religious individuals. In this experiment, we distinguish between two types of non-religious groups; those who ascribe themselves to an identity (atheists) and those who do not (no beliefs in particular). A total of 103 non-religious individuals (36% atheists and 64% with no particular beliefs) completed an online questionnaire measuring dogmatism and openness traits, with an additional Christian group (n = 91) serving as a control. After confirming a relationship between identity salience and dogmatism, and validating a measure of dogmatism (DOG) in both non-religious groups, we note key personality differences between the two. Those with no beliefs in particular demonstrated a traditional negative correlation between openness and dogmatism (along with Christians) while these variables correlated positively for atheists (in particular, on ‘unconventionality’). This study is the first to establish differences between the relationship of dogmatism and openness within non-religious populations and explain these differences through group identity. Thus, identity strength and group belief systems are suggested to be key contributors to observed group differences between non-religious individuals.     

Spiritual But Not Religious? Evidence for Two Independent Dispositions

Some psychologists treat religious/spiritual beliefs as a unitary aspect of individual differences. But a distinction between mysticism and orthodox religion has been recognized by scholars as well as laypersons, and empirical studies of "ism" variables and of "spirituality" measures have yielded factors reflecting this distinction. Using a large sample of American adults, analyses demonstrate that subjective spirituality and tradition-oriented religiousness are empirically highly independent and have distinctly different correlates in the personality domain, suggesting that individuals with different dispositions tend toward different styles of religious/spiritual beliefs. These dimensions have low correlations with the lexical Big Five but high correlations with scales (e.g., Absorption, Traditionalism) on some omnibus personality inventories, indicating their relevance for studies of personality.     

Intellectual humility and religious tolerance

Abstract

The present study explored the relationship between (a) intellectual humility toward religious beliefs and values and (b) religious tolerance. Pastors who identified as Christian (N = 196) completed measures of conservatism, religious commitment, intellectual humility toward religious beliefs and values, and religious tolerance. Intellectual humility was a positive predictor of religious tolerance, even when controlling for conservatism and religious commitment. An interaction was found between exposure to religious diversity and intellectual humility, such that exposure to religious diversity was positively related to religious tolerance only for participants who reported high levels of intellectual humility. We conclude by discussing limitations, areas for future research, and implications for interfaith dialog and engagement.