Measuring Religiousness in Health Research: Review and Critique

Although existing measures of religiousness are sophisticated, no single approach has yet emerged as a standard. We review the measures of religiousness most commonly used in the religion and health literature with particular attention to their limitations, suggesting that vigilance is required to avoid over-generalization. After placing the development of these scales in historical context, we discuss measures of religious attendance, private religious practice, and intrinsic/extrinsic religious motivation. We also discuss measures of religious coping, wellbeing, belief, affiliation, maturity, history, and experience. We also address the current trend in favor of multi-dimensional and functional measures of religiousness. We conclude with a critique of the standard, “context-free” approach aimed at measuring “religiousness-in-general”, suggesting that future work might more fruitfully focus on developing ways to measure religiousness in specific, theologically relevant contexts.

Experiencing Buddhist practices promotes nonbelievers’ preference for future rewards in intertemporal choices

Religious individuals often prefer future rewards more in intertemporal decision-making than nonreligious individuals, but the reasons behind this preference remain under-investigated. Focusing on decision-making in Buddhist culture, the current study aimed to examine three potential mechanisms: Buddhist practices, self-control and belief in future-oriented concepts. In five studies, we consistently found that nonbelievers’ preference ratings for Larger and Later (LL) options increased after visiting a temple (Study 1, n = 99) or participating in Buddha name chanting (Studies 2–5, n = 314). We also found in Studies 3 and 4 that this effect was mediated by the individual's level of self-control, but no evidence was found to support the mediation of belief in future-oriented concepts. These results contribute to the work attesting to the effect of religious practices on individuals (especially nonbelievers). They also provide a mechanism (self-control) for the positive correlation between individuals’ religiousness and preference for future rewards in intertemporal decision-making.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Where,O death,is thy sting? The meaning-providing function of beliefs in literal immortality

Terror management theory suggests that humans invest in cultural worldviews that allay mortality-related anxiety by promising death transcendence. Many religious individuals adhere to belief in literal immortality – believing that one will live on after death. Across two studies (n?=?1137), we explored the terror management function of such beliefs by exploring whether these beliefs are associated with lower death anxiety and greater meaning among individuals of varying religiousness. In both Study 1 (n?=?236) and Study 2 (n?=?901), belief in literal immortality was related to lower death anxiety only among intrinsically religious participants. Moreover, meaning in life mediated the relationship between belief in literal immortality and death anxiety. Study 2 clarified that this mediational relationship was only present for intrinsically religious individuals. We discuss the importance of particular religious beliefs in the provision of meaning in order to manage existential concerns.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.     

Development and Initial Validation of an Implicit Measure of Religiousness‐Spirituality

An implicit measure of religiousness‐spirituality (RS) was constructed and used in two studies. In Study 1, undergraduates completed a Religiousness‐Spirituality Implicit Association Test (RS‐IAT) and several self‐report measures of RS and related constructs (e.g., religious fundamentalism, authoritarianism). Informants rated the participants’ RS. The RS‐IAT was internally consistent. Implicit RS correlated positively with self‐reported RS, spiritual transcendence, spiritual experiences, religious fundamentalism, and intrinsic religiousness. Informant ratings correlated positively with participants’ self‐reported religiousness but not implicit RS. In Study 2, implicit RS accounted for unique variability in self‐reported attitudes toward gay men and lesbian women when controlling for self‐reported religiousness and right‐wing authoritarianism. These findings demonstrate that an implicit measure of trait RS explains some variability in attitudes that self‐report measures do not. An implicit measure of RS could advance the scientific study of religion beyond what is known from self‐report measures.     

Change and Stability in Religiousness and Spirituality in Emerging Adulthood

The author investigated the change and stability of different aspects of religiousness and spirituality, as well as whether personality traits may help explain why individuals increase or decrease in religiousness and spirituality during emerging adulthood. Self-report measures of childhood and current religiousness were completed by 224 college-aged participants. A subset of participants also completed a measure of personality and measures of religious and spiritual belief trajectories by rating the importance of each belief at successive age brackets across their lifespan. Analyses of mean-level, rank-order, and individual-level stability and change in religiousness indicated that while average religiousness scores decreased, there was still moderate to high rank-order stability in scores. Additionally, service attendance was less stable and decreased more than importance of religion in daily life. Examination of the trajectories of religiousness and spirituality over time showed similar differences: religiousness decreased, on average, whereas spirituality increased slightly, but significantly, across successive age brackets. Personality traits did not significantly predict change in religiousness over time, although openness predicted change in spirituality. Conclusions include the idea that religiousness in emerging adulthood is comprised on different components that change at different rates.     

Religiousness and College Student Alcohol Use: Examining the Role of Social Support

The purpose of this study was to examine the mediating role of social support in the relationship between religiousness and alcohol use in a sample of college students. Two dimensions of religiousness: religious commitment and religious coping were examined as predictors of alcohol use. Participants were male and female college students (N = 221); the majority of the sample was Christian (73.8%). Emotional social support was tested as a mediator. Both religiousness dimensions and emotional social support were related to less frequent alcohol use; however, mediation was not supported. These findings indicate that religious commitment and dispositional religious coping are protective against alcohol use, yet social support does not account for this relationship.

Shifting foundations: religious belief change and adjustment in college students

In a sample of 154 college students, prevalence of religious belief change and its relationship to religiosity and coping variables were examined twice over the course of one month. Students who reported belief change (62%) scored higher than those who did not on measures of religiosity and fared worse on adjustment measures. Significant differences in coping strategies were noted, with the change group using more religious coping and alcohol and drugs to cope. Within the change group, a higher degree of change was related to higher levels of religiousness and religious coping, and poorer adjustment at baseline and follow-up.     

How Are Religious Belief and Behavior Good for You? An Investigation of Mediators Relating Religion to Mental Health in a Sample of Israeli Jewish Students

The present study investigated the relation between aspects of religiousness and negative and positive aspects of mental health and compared three models of the psychosocial processes that may underlie this relation. A sample of 668 Jewish Israeli students filled out multidimensional self-report measures of religious belief and behavior, religious identity, personal fear of death, perceived social support, meaning in life, and mental health. This sample was divided into a religious identity subsample, a traditional identity subsample, and a secular identity subsample. Path analyses found religious belief to be positively related to psychosocial well-being and negatively related to psychological distress only for the religious and secular identity subsamples. These analyses also indicated that meaning in life, but not social support nor fear of death, accounted for both relations.     

Rational-Emotive Assessment with Religious Clients

Rational Emotive Behavior Therapy (REBT), when practiced effectively and flexibly, can be an excellent treatment modality for religious clients. Most of the American population acknowledges some religious belief and/or practice and religious clients sometimes present with unique disturbances and concerns about psychotherapy. In this article we discuss the rapidly changing literature relative to religiousness and mental health and highlight the ethical-professional risks of failing to carefully assess and responsibly manage client religiousness when it is personally and clinically salient. We conclude by outlining a model for focused assessment of religiousness early in REBT and recommend that REBT practitioners consider different components of religiousness and the manner in which they may impact response to treatment.     

A Study of Multidimensional Religion Constructs and Values in the United Kingdom

A growing number of studies have systematically examined the relationships between religiousness and value priorities. However, few studies have utilized multidimensional constructs of religiousness or attempted to distinguish among the value priorities of the religious. Using a general public sample and a churchgoer sample in the United Kingdom, this article examines the associations between Schwartz's values, several general religion measures, and conceptualization of God. Religiousness aligns most strongly along the conservation/openness to change value dimension, and spirituality is rotated further toward self-transcendence values. Findings suggest a shift among the religious away from an emphasis on security. God concepts are uniquely related to some value types. Particularly among the churchgoers, for whom God concepts may be especially formative, characteristics attributed to God are reflected in value priorities. These findings support the theoretical assertion that conceptualization of God is a foundational religious belief implicated in more specific values, attitudes, and beliefs .     

Associations Between Breast Cancer Risk Factors and Religiousness in American Women in a National Health Survey

Breast cancer is a leading cause of death in American women. Data are lacking from representative samples of total populations on the association of risk factors for breast cancer and religiousness. The sixth cycle of the National Survey of Family Growth (NSFG VI) included 3,766 women aged 30–44 years with complete data on self-reported religiousness, and selected breast cancer risk factors. Of women in the analysis, 1,008 reported having four or more breast cancer risk factors. Women who never attended services were over seven times more likely to report having four or more risk factors than those who attended more than weekly (P < 0.0001). After adjusting for age, race, Hispanic ethnicity, nativity, education and marital status by logistic regression, women who never attended services were still over six times more likely to report having four or more risk factors (P < 0.0001). The combination of frequent attendance at religious services, very high importance of religion in daily life, and self-identification as a Protestant evangelical was particularly protective. Multiple dimensions of religiousness are independently associated with multiple breast cancer risk factors.     

Religious coping and the threat of heart transplantation

The concern of this article is to examine the relationship between religiousness and state-and-trait anxiety in a sample of cardiac transplantation candidates. Religiousness was made operational by integrating measures of religious orientation and religious coping with cluster analysis to form religious coping profiles. Three religious coping profiles were identified:Deferring/Collaborators, Self-Directors, andEclectic. Analyses of variance indicated that coping profiles were significantly different in their report of trait anxiety, such that the Eclectics reported a good deal more trait anxiety than did the Self-Directors. This leads to a discussion of the implications for the clinical presentation of religious coping profiles in cardiac transplantation candidates.     

Religious Orientation in Three Central European Environments: Quest,Intrinsic, and Extrinsic Dimensions

Research in religion and health has spurred new interest in measuring religiousness. Measurement efforts have focused on subjective facets of religiousness such as spirituality and beliefs, and less attention has been paid to congregate aspects, beyond the single item measuring attendance at services. We evaluate some new measures for religious experiences occurring during congregational worship services. Respondents (N = 576) were religiously diverse community-dwelling adults interviewed prior to cardiac surgery. Exploratory factor analysis of the new items with a pool of standard items yielded a readily interpretable solution, involving seven correlated but distinct factors and one index variable, with high levels of internal consistency. We describe religious affiliation and demographic differences in these measures. Attendance at religious services provides multifaceted physical, emotional, social, and spiritual experiences that may promote physical health through multiple pathways.     

Afterlife Motivation Scale: Correlations With Maladjustment and Incremental Validity in Iranian Muslims

In a previous study of Iranian Muslims, two scales measuring religious commitments based on a desire to avoid hell and to reach heaven predicted maladjustment. The responding of Iranian university students in this investigation revealed that these two forms of desire could be reduced to a single factor that was adequately operationalized in a brief six-item instrument. This Afterlife Motivation Scale displayed strong internal consistency and correlated positively with the extrinsic personal, extrinsic social, and intrinsic religious orientations and with nearness to God, depression, anxiety, and death anxiety. Multiple regression analyses indicated that this scale recorded a specific form of religious psychological functioning that could not be reduced to more general intrinsic and extrinsic forms of religiousness. This brief instrument could be useful in future efforts to better understand one way in which heaven and hell might be meaningful for Iranian and perhaps other Muslims and for followers of other religious traditions.     

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.     

Reasons and religious belief

This paper purports a limited study of the concept of reason. It analyzes the claim of religious belief to be reasonable. The context for this analysis is an examination of some evidential (criteriological) connections between reasonable belief and ‘(good) reasons’ for such belief. Consideration of the typical sort of evidential connection shows, not surprisingly, that religious belief cannot claim to be reasonable. But it is argued that there is (at least) one other sort of connection, and that it is philosophically plausible to regard this connection as definitive of a quite distinctive sense of ‘reasonable’, with its own kind and style of criteria, according to which religious belief can be thought reasonable.     

Dimensions of Religiousness and Cancer Screening Behaviors Among Church-Going Latinas

Churches are a promising setting through which to reach Latinas with cancer control efforts. A better understanding of the dimensions of religiousness that impact health behaviors could inform efforts to tailor cancer control programs for this setting. The purpose of this study was to explore relationships between dimensions of religiousness with adherence to cancer screening recommendations among church-going Latinas. Female Spanish-speaking members, aged 18 and older from a Baptist church in Boston, Massachusetts (N = 78), were interviewed about cancer screening behaviors and dimensions of religiousness. We examined adherence to individual cancer screening tests (mammography, Pap test, and colonoscopy), as well as adherence to all screening tests for which participants were age-eligible. Dimensions of religiousness assessed included church participation, religious support, active and passive spiritual health locus of control, and positive and negative religious coping. Results showed that roughly half (46 %) of the sample had not received all of the cancer screening tests for which they were age-eligible. In multivariate analyses, positive religious coping was significantly associated with adherence to all age-appropriate screening (OR = 5.30, p < .01). Additional research is warranted to replicate these results in larger, more representative samples and to examine the extent to which enhancement of religious coping could increase the impact of cancer control interventions for Latinas.     

An examination of attachment,religiousness, spirituality and well-being in a Baptist faith sample

The purpose of this research was to examine a mediational model of attachment, religiousness and spirituality in predicting well-being in people of Christian faith. One hundred and eighty-five participants were recruited from Baptist churches and 19 from a Baptist-based university. Whereas no support was found for a mediational model of attachment, religiousness and spirituality in predicting well-being, support was found for a path model whereby greater levels of insecure attachment to God were associated with lower levels of religious spirituality (RS). In turn, lower levels of RS were associated with greater levels of emotional distress (ED). Therefore, for this sample of Baptists, having a secure attachment to God was related to an increase in religious behaviours, fulfilment with one's prayer life and belief in a purpose for life. It seems that increases in these religious and spiritual variables are related to less ED. This suggests that heightened connection with God, both through religious behaviours and heightened spirituality, is a beneficial pursuit for people of Christian faith.