The Sense of Divine Control and Psychological Distress: Variations Across Race and Socioeconomic Status

This study examines race and socioeconomic status (SES) differences in levels of the sense of divine control and its association with psychological distress. Using data from adults aged 65 and older in the District of Columbia and two adjoining counties in Maryland, we document that levels of the sense of divine control are highest among African Americans and individuals of low SES. Although the association between SES and perceived divine control is more negative among whites net of statistical adjustments for other indicators of religiosity and stressors, these conditions contribute modestly to the race × SES interaction effect. In addition, the sense of divine control is associated negatively with distress among low-SES African Americans and positively with distress among low-SES white elders. These patterns remain stable net of other forms of religiosity, an array of stressors, and the personal resources of the sense of mastery and self-esteem. Our findings elaborate on social stratification differences in religiosity and their different associations with well-being.     

Beyond the West: Religiosity and the Sense of Mastery in Modern Taiwan

This study examines the association between religiosity and personal mastery in the Chinese context, testing two theses: relinquished control and personal empowerment. Using data from a nationally representative sample of 1,881 Taiwanese adults, I find that: (a) beliefs in karma and one supreme God and prayer are negatively associated with the sense of mastery and (b) the estimated net effect of some devotional activities, such as meditation, appear to be robust, statistically significant, and positive. Implications of this study are discussed.     

Psychological adaptation and birth outcomes: the role of personal resources, stress, and sociocultural context in pregnancy.

Prenatal psychosocial predictors of infant birth weight and length of gestation were investigated in a prospective study of 120 Hispanic and 110 White pregnant women. Hypotheses specifying that personal resources (mastery, self-esteem, optimism), prenatal stress (state and pregnancy anxiety), and sociocultural factors (income, education, ethnicity) would have different effects on birth outcomes were tested using structural equation modeling. Results confirmed that women with stronger resources had higher birth weight babies (beta = .21), whereas those reporting more stress had shorter gestations (beta = -.20). Resources were also associated with lower stress (beta = -.67), being married, being White, having higher income and education, and giving birth for the first time. There was no evidence that resources buffered the effects of stress. The importance of personal resources in pregnancy is highlighted along with implications for understanding the etiology of adverse birth outcomes.     

Religiosity and psychological well-being

The aim of the present study was to investigate the relationship between religiosity and psychological well-being in a sample of Greek Orthodox Christians. Previous research has documented that personal devotion, participation in religious activities, and religious salience are positively associated with different criteria of psychological well-being. The sample (83 men and 280 women) with an age range from 18 to 48 years, was strongly skewed with respect to sex (77% female) and education level (95% were university students or university graduates). Religiosity was operationalized as church attendance, frequency of prayer and belief salience. In addition, a single item referring to beliefs about God was used. Depression, anxiety, loneliness, and general life satisfaction were selected as dependent variables because they reflect important dimensions of psychological well-being. Preliminary analyses showed that sex was significantly related to the three religiosity variables (church attendance, frequency of prayer, belief salience), with women being more religious than men. Consistent with previous research, correlations suggested that church attendance and belief salience were associated with better life satisfaction. The results of hierarchical regression analysis showed a significant positive association between anxiety and frequency of personal prayer. Finally, personal beliefs about God did not seem to relate to any of the psychological well-being measures. The results of the present study partially support the hypothesized association between religiosity and psychological well-being.     

Parental Divorce,Parental Religious Characteristics,and Religious Outcomes in Adulthood

Parental divorce has been linked to religious outcomes in adulthood. Previous research, however, has not adequately accounted for parental religious characteristics, which may render the association spurious and/or moderate the relationship. Many studies also do not consider subsequent family context, namely, whether one's custodial parent remarries. Using pooled data from three waves of the General Social Survey, we examine the nature of the relationships among parental divorce, subsequent family structure, and religiosity in adulthood. Growing up in a single‐parent family—but not a stepparent family—is positively associated with religious disaffiliation and religious switching and negatively associated with regular religious service attendance. Accounting for parental religious characteristics, however, explains sizable proportions of these relationships. In fact, after accounting for parental religious affiliation and service attendance, growing up with a single parent does not have a significant effect on religious service attendance. Parental religiosity also moderates the relationship between growing up with a single parent and religious service attendance: being raised in a single‐parent home does have a negative effect on religious service attendance among adults who had two religiously involved parents. There is modest evidence of this moderating relationship for other religious outcomes. Implications of these findings are discussed.     

The relationship between religion and cardiovascular outcomes and all-cause mortality in the women's health initiative observational study

Some studies suggest that religiosity may be related to health outcomes. The current investigation, involving 92,395 Women's Health Initiative Observational Study participants, examined the prospective association of religious affiliation, religious service attendance, and strength and comfort from religion with subsequent cardiovascular outcomes and death. Baseline characteristics and responses to religiosity questions were collected at enrollment. Women were followed for an average of 7.7 years and outcomes were judged by physician adjudicators. Cox proportional regression models were run to obtain hazard ratios (HR) of religiosity variables and coronary heart disease (CHD) and death. After controlling for demographic, socioeconomic, and prior health variables, self-report of religious affiliation, frequent religious service attendance, and religious strength and comfort were associated with reduced risk of all-cause mortality [HR for religious affiliation = 0.84; 95% confidence interval (CI): 0.75–0.93] [HR for service attendance = 0.80; CI: 0.73–0.87] [HR for strength and comfort = 0.89; CI: 0.82–0.98]. However, these religion-related variables were not associated with reduced risk of CHD morbidity and mortality. In fact, self-report of religiosity was associated with increased risk of this outcome in some models. In conclusion, although self-report measures of religiosity were not associated with reduced risk of CHD morbidity and mortality, these measures were associated with reduced risk of all-cause mortality.     

The Religiosity of Immigrants in Europe: A Cross‐National Study

This study examines cross‐national differences in the religiosity of immigrants in Europe utilizing three different measures of religiosity: religious attendance, praying, and subjective religiosity. Hypotheses are formulated by drawing upon a variety of theories—scientific worldview, insecurity, religious markets, and social integration. The hypotheses are tested using European Social Survey data (2002–2008) from more than 10,000 first‐generation immigrants living in 27 receiving countries. Multilevel models show that, on the individual level, religiosity is higher among immigrants who are unemployed, less educated, and who have recently arrived in the host country. On the contextual level, the religiosity of natives positively affects immigrant religiosity. The models explain about 60 percent of the cross‐national differences in religious attendance and praying of immigrants and about 20 percent of the cross‐national differences in subjective religiosity.     

Religion and Subjective Well‐Being Across Religious Traditions: Evidence from 1.3 Million Americans

I examine the relationship between religious service attendance and two domains (cognitive and affective) of subjective well‐being using Gallup Daily Poll data, which has a sample size over 1.3 million. I find that religious attendance is positively associated with both domains of subjective well‐being in all religious traditions examined, including non‐Christian traditions and “religious nones.” The strength of the association varies significantly across the traditions: stronger among Christian groups—particularly among the groups that are, on average, more observant—than among non‐Christian religions or “religious nones.” The stronger association among the observant groups is partly due to the lower level of well‐being among nonattendees in those groups than nonattendees in less observant groups. I also find that the association is stronger among individuals who consider religion an important part of life than among those who do not. Finally, my findings suggest that religious service attendance is equally strongly related to both domains of subjective well‐being.     

Are Religiosity and Spirituality Associated with Obesity Among African Americans in the Southeastern United States (the Jackson Heart Study)?

There are several lines of evidence that suggest religiosity and spirituality are protective factors for both physical and mental health, but the association with obesity is less clear. This study examined the associations between dimensions of religiosity and spirituality (religious attendance, daily spirituality, and private prayer), health behaviors and weight among African Americans in central Mississippi. Jackson Heart Study participants with complete data on religious attendance, private prayer, daily spirituality, caloric intake, physical activity, depression, and social support (n = 2,378) were included. Height, weight, and waist circumference were measured. We observed no significant association between religiosity, spirituality, and weight. The relationship between religiosity/spirituality and obesity was not moderated by demographic variables, psychosocial variables, or health behaviors. However, greater religiosity and spirituality were related to lower energy intake, less alcohol use, and less likelihood of lifetime smoking. Although religious participation and spirituality were not cross-sectionally related to weight among African Americans, religiosity and spirituality might promote certain health behaviors. The association between religion and spirituality and weight gain deserves further investigation in studies with a longitudinal study design.     

The Long Arm of Religion: Childhood Adversity,Religion, and Self‐perception Among Black Americans

Significant associations between childhood adversity and adult mental health have been documented in epidemiological and social science research. However, there is a dearth of research examining this relationship among black Americans, as well as into what cultural institutions and practices may help individuals in dealing with childhood adversity. This study suggests that religion may be an important resource for black Americans in the face of early‐life socioeconomic and health disadvantage. Using data from the National Survey of American Life, a nationally representative sample of both African Americans and black Caribbeans (n = 5,191), this study outlines a series of arguments linking childhood adversity, religiosity, and self‐perception among black Americans. The results suggest some support for religious involvement in moderating—or buffering—the harmful effects of childhood adversity on the self‐esteem and mastery among black Americans, specifically religious service attendance and religious coping. In addition, the results reveal that religion may also amplify the deleterious effects of childhood disadvantage on adult mental health. Study limitations are identified and several promising directions for future research are discussed.     

Mortality Differentials and Religion in the U.S.: Religious Affiliation and Attendance

Using data from the Health and Retirement Study, I examine the relationship between adult mortality and religious affiliation. I test whether mortality differences associated with religious affiliation can be attributed to differences in socioeconomic status (years of education and household wealth), attendance at religious services, or health behaviors, particularly cigarette and alcohol consumption. A baseline report of attendance at religious services is used to avoid confounding effects of deteriorating health. Socioeconomic status explains some but not all of the mortality difference. While Catholics, Evangelical Protestants, and Black Protestants benefit from favorable attendance patterns, attendance (or lack of) at services explains much of the higher mortality of those with no religious preference. Health behaviors do not mediate the relationship between mortality and religion, except among Evangelical Protestants. Not only does religion matter, but studies examining the effect of "religiosity" need to consider differences by religious affiliation.     

Religiosity and Spirituality as Resiliency Resources: Moderation,Mediation, or Moderated Mediation?

A growing body of literature indicates a modestly positive association between religiosity and spirituality as predictors of psychological health (anxiety and depression), suggesting they serve as personal resiliency factors. The purpose of this study was to expand our understanding of the relationships among these constructs. Using Lazarus's Transactional Model of Stress as a theoretical framework, we examined: (a) the extent to which spirituality and religiosity mediated and/or moderated the association between perceived stress and psychological health and (b) whether there was a moderated (religiosity) mediation (spirituality) between stress and health. The Perceived Stress Scale, Daily Spiritual Experiences Scale, Religious Commitment Inventory, and Hospital Anxiety and Depression Scale were administered to measure the following constructs: stress, spirituality, religiosity, and psychological health. This study utilized a nonexperimental, quantitative, correlational, cross‐sectional, moderated‐mediation design, and included a convenience sample of 331 research participants. Both spirituality and religiosity moderated stress and health. However, only spirituality partially mediated the relationship. In addition, religiosity did not moderate the mediating effects of spirituality. Overall, this study confirmed the role of both religiosity and spirituality as effective resiliency resources.     

Perceived discrimination is associated with poorer health and well‐being outcomes among Pacific peoples in New Zealand

Our study investigated the association between perceived discrimination and outcomes related to health and well‐being for Pacific adults in New Zealand. We examined personal and group discrimination from the 2013 wave of the New Zealand Attitudes and Values Study (n = 429 women and 196 men). Personal discrimination was associated with poorer health and well‐being outcomes (higher psychological distress and lower self‐esteem, subjective evaluation of health, satisfaction with life and personal well‐being). Group discrimination, in contrast, was associated with poorer well‐being but not health outcomes (lower subjective evaluation of health and personal well‐being). These findings corroborate previous research and highlight the corrosive effect of discrimination towards health and well‐being among Pacific communities in New Zealand.     

Gender Differences in Adolescent Self-Esteem: An Exploration of Domains

The relationship between gender and global self-esteem in adolescence, while modest, has been well established, with boys consistently scoring higher than girls. In the present study, we sought to understand gender differences in adolescent self-esteem in terms of its component parts. With a relatively large (n = 545) sample of adolescents, drawn from Grades 8, 10. and 12, we specified 8 domains of adolescent self-esteem (personal security, home/parents, peer popularity, academic competence, attractiveness, personal mastery, psychological permeability, and athletic competence) across a number of different instruments and brought them together into a common assessment superstructure. Gender differences as well as the relative contributions of the different domains to overall self-esteem scores were measured. As predicted, boys attained slightly higher global self-esteem scores than girls did, by a difference of .22 standard deviation units. Contrary to our expectation of more balanced domain effects, boys significantly outperformed girls in 6 of 8 domains, whereas the 2 remaining domains exhibited no significant gender differences. There were no main or interaction effects for grade level. In terms of relative contribution of these domains to global self-esteem for the 2 genders, global self-esteem in boys and girls is predicted in very similar strengths and in the same order of magnitude by identical domains of self-esteem: home/parents, personal security, academic competence, attractiveness, and personal mastery—yielding multiple R ²s from .88 to .91.     

Influence of Religiosity and Alcohol Use on Personal Well-Being

ABSTRACT

A study of some correlates of life satisfaction among residents of two retirement communities. One community represents retired secular professionals, and the other is made up of retired religious professionals. Based on 156 interviews, data were examined dealing with life satisfaction, religiosity, social interaction extent of alcohol use, death anxiety, and perceived health. A comparison between the two communities shows that residents or the religious community score higher on measures of life satisfaction, social activity, and religiosity, lower on death anxiety, and alcohol consumption. Another statistical analysis shows that religiosity plays a direct role in feelings of personal well-being.     

The Use of Religion Among HIV-Infected African American Women

A study of the associations among physical and mental health and differential patterns of religiosity among African American women was conducted with a sample of 253 participants: 104 HIV-infected, 46 chronically ill (not HIV-infected), and 103 healthy subjects. Participants' uses of private (i.e., prayer) and public (i.e., church attendance) forms of religiosity were assessed using data from semi-structured interviews. The relationship between religiosity and mental health exhibited an incongruous pattern, differing across health condition and forms of religious behavior. The practice of public religiosity was found to be inversely associated with engagement in high-risk health behaviors among HIV-infected and healthy women but not among the chronically ill. Although private religiosity was unrelated to participants' perceptions of physical health, public religiosity was positively associated with physical health among HIV-infected women and inversely associated with their CD4 count. Finally, having a sense of control over one's health was positively related to religiosity. Results from this study support the important role religion plays for persons faced with chronic terminal diseases, as in the case of HIV/AIDS.     

The association between religiosity and alcohol use: the mediating role of meaning in life and media exposure

We examined whether meaning in life and exposure to media mediate the association between religiosity and alcohol use among members of the Jewish-orthodox community in Israel. One hundred and ten young adult men self-identified as orthodox (n?=?57) or secular (n?=?53) participated in the study. Participants completed self-report measures designed to assess meaning in life, media exposure, alcohol use, and craving. Our findings show that orthodox participants consumed less alcohol and reported less alcohol craving compared to their secular counterparts. Importantly, search for meaning in life and media exposure mediated the relationship between religiosity and alcohol craving. Our findings suggest that religion provides a sense of meaning that serves as a protective factor against alcohol craving, supporting existential theories. Furthermore, our studies show that practices that are associated with a religious lifestyle such as low exposure to mass media also serve as protective factors for alcohol use and craving.     

The Influence of Religion on Victims of Childhood Sexual Abuse

Survey responses of 5,417 women were studied to obtain information about childhood sexual abuse, religion, and mental health. There were 653 (13%) who reported being sexually abused while growing up. When studying those who were sexually abused, it was found that this childhood experience was associated with less emotional maturity, lower self-esteem, more instability in their relationships with partners, and higher levels of depression. The highest scores on the mental health indicators were found for women who were not abused and highly religious, then highly religious and abused, and the lower scores for no abuse and low religiosity, low religiosity and abuse, and medium religiosity and abuse. These findings were interpreted as demon- strating that religion could help ameliorate negative mental health outcomes associ- ated with childhood sexual abuse.     

Personal Resources and the Social Distribution of Depression

This paper addresses the hypothesis that gender, age, marital status, and SES matter for depression partly because of associated differences in the availability and/or impact of the personal resources of mastery and self-esteem. It is argued that findings indicating that the social distributions of these resources complement those for depression would provide preliminary support for this hypothesis. Based on a large urban community sample (n = 1,390), our findings fail to support the availability hypothesis in relation to marital status, provide only modest support in reference to age and gender, but yield compelling support in relation to socioeconomic status (SES). Indeed, variations in the availability of these resources, especially mastery, provide a largely, if not entirely, adequate explanation for the SES–depressive symptoms relationship and accounts for nearly half of the SES–Major Depressive Disorder relationship. Although the significance of mastery was more pronounced among women and unmarried persons, such differences did not contribute to understanding observed gender or marital status variations in depression.     

低家庭社会阶层大学生为何更容易社交焦虑？——心理社会资源和拒绝敏感性的多重中介作用

在阶层的社会认知理论和备用容量模型框架下,探讨心理社会资源、拒绝敏感性在家庭社会阶层与大学生社交焦虑间的多重中介作用。选取1400名在校大学生为被试,采用与积极心理变量结果相关度最高的乐观、控制感、自尊和外向性四种人格特质问卷作为心理社会资源的测量工具,同时施测了MacArthur主观社会阶层量表、拒绝敏感性问卷、Liebowitz社交焦虑量表,还收集了被试的父母亲职业、受教育程度及月收入水平等客观家庭社会阶层指标。Bootstrap中介效应检验结果表明,家庭社会阶层显著负向预测大学生社交焦虑,心理社会资源水平、拒绝敏感性在二者间起到中介作用,同时家庭社会阶层还顺序性地通过先影响心理社会资源、再影响拒绝敏感性这一链式路径对社交焦虑产生影响。因此为了预防和干预低阶层大学生社交焦虑,未来可以考虑提升心理社会资源水平和降低拒绝威胁敏感性两种途径。