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.     

The Influence of Close Ties on Depression: Does Network Religiosity Matter?

Despite a growing body of the literature on how features of social networks influence well-being, we know little of how the religiosity of social networks matter. This study addresses three types of religious social network ties and their association with mental health: same (non)-religious ties, religious discussion ties, and ties offering prayers on an individual's behalf. Using ego-centric network data from the 2006 Portraits of American Life Study (N = 2,223), multivariate regression results suggest that a greater number of ties that discuss religion and pray for the respondent are detrimental to the mental health of those of a low religious salience. Taken together, this study demonstrates that religious dimensions of social networks exact an important influence on mental health and highlights the importance of identifying specific features of religion among core network ties.     

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.     

Religiosity and its association with subjective well-being and depression among Kuwaiti and Palestinian Muslim children and adolescents

The present study sought to investigate the association of religiosity and the self-ratings of happiness, satisfaction with life, mental health, physical health, and depression among Kuwaiti (N?=?1937) and Palestinian (N?=?1009) Muslim children and adolescents (M _age?=?14.1, SD?=?1.4). They responded to five self-rating scales and the Multidimensional Child and Adolescent Depression Scale. It was found that Palestinian males were significantly less religious than all other groups, while Kuwaiti males and females had significantly higher mean scores on happiness and satisfaction than Palestinians. Kuwaiti males had significantly higher mental health and less depression than all other groups. Among all the four groups, the correlations between religiosity and well-being rating scales were positively significant, but negatively significant with depression. The principal components analysis yielded a single salient factor for all groups and labelled “Religiosity and well-being vs. depression.” It was concluded that clinicians treating depression will probably make use of its negative association with religiosity mainly among Muslim clients.     

Religious Social Identity as an Explanatory Factor for Associations between More Frequent Formal Religious Participation and Psychological Well-Being

Guided by social identity theory, this study investigated having a closer identification as a member of one's religious group as an explanatory mechanism for linkages between more frequent formal religious participation and better subjective psychological well-being (more positive affect, less negative affect, and more life satisfaction). Multivariate regression models were estimated based on data from 3,032 participants, ages 25 to 74, in the 1995 National Survey of Midlife in the U.S. (MIDUS). Results provided support for the mediating effect of religious social identity on the associations between more frequent religious service attendance and all three dimensions of psychological well-being examined. Given the lack of previous empirical attention to social identity within the literature on religiosity and mental health, these findings contribute to our understanding of self, religion, and health, while also pointing to the importance of continuing to draw on well developed social psychological theory in investigations of linkages between religion and health.     

Religiosity, Religious Doubt, and the Need for Cognition: Their Interactive Relationship with Life Satisfaction

Previous research has found a consistent, negative relationship between holding religious doubts and mental well-being, and a small positive relationship between religiosity and mental well-being. To assess the interrelationship between religious doubt, religiosity, and need for cognition on life satisfaction, a survey was administered to an almost exclusively Christian sample of 192 Americans drawn from undergraduates and alumni of a small mid-western college, undergraduates from a small south-eastern college, and several churches from the metro-Detroit area. Zero-order correlations revealed relationships between religiosity and life satisfaction, as well as religious doubt and life satisfaction. Hierarchical multiple regression analyses revealed that the three-way interaction of religiosity, religious doubt, and the need for cognition was predictive of life satisfaction. Significant two-way interactions also emerged for both gender and religiosity, and gender and religious doubt as predictors of life satisfaction. Based upon these findings, counseling applications are discussed, and the importance of probing for interactions in research on religious influences on well-being is espoused. Portions of this research were presented at the 2004 Annual Convention of the American Psychological Association, Honolulu, HI.     

What Mediates the Relationship Between Religious Service Attendance and Aspects of Well-Being?

Religious service attendance predicts increased well-being across a number of studies. It is not clear, however, whether this relationship is due to religious factors such as intrinsic religiosity or due to nonreligious factors such as social support or socially desirable responding. The purpose of the present study was to examine the relationship between religious service attendance and well-being while simultaneously examining intrinsic religiosity, social support, and socially desirable responding as potential mediators of the relationship. A sample of 855 participants (71 % female, average age 19.5) completed questionnaires assessing religiosity, social support, socially desirable responding, and well-being. Path models were estimated using maximum likelihood estimation to analyze the data. Intrinsic religiosity was the strongest mediator of the relationship between religious service attendance and depressive and anxiety symptoms. This suggests that the mental health benefits of religious service attendance are not simply the result of increased social support or a certain response style on questionnaires; rather, it appears that the relationship is at least partly the result of people trying to live their religion in their daily lives.     

Religiosity and Mental Health: A Meta–Analysis of Recent Studies

A meta–analysis was performed in an attempt to clarify the proposed relationship between religiosity and psychological adjustment. Specific focus was given to the issue of definition, namely, whether differences in researchers' conceptualizations of religiosity and mental health could account for the various contradictory findings by psychologists of religion. Analysis of 34 studies conducted during the past 12 years revealed that the definitions of religiosity and mental health utilized by psychologists in this field were indeed associated with different types and strengths of the correlations between religiosity and mental health. Discussion of results assesses the fit between relevant theory and the pattern of change in effect size across categories of religion and adjustment, and concludes with implications for therapeutic uses of religious involvement.     

Pathways of Religious Assimilation: Second‐Generation Asian Americans’ Religious Retention and Religiosity

We explore the religious assimilation of different Asian American second‐generation religious groups by examining their rates of religious retention and levels of religiosity relative to the first generation and the general American population. In general, Asian Americans exhibit a pattern of generational religious decline: the second generation tend to have lower levels of both religious retention and religiosity compared to the immigrant generation. The second generation do not necessarily conform to the religious patterns of the general population. Rather, they follow different trajectories of retention and religiosity depending on the religion. We identify four different pathways of religious change among the second generation, and discuss how racial and religious differences mediate assimilation into American religion.     

Religiosity and the mental health of adolescents in Great Britain

Most studies show that religion is a protective factor for mental health. A few argue that it is detrimental and the remainder conclude it makes no difference. We investigate the religiosity correlates of childhood psychopathology – strength of belief, importance of being able to practice one’s religion, and worship frequency. Questions on religiosity were included in the mental health survey of children in Great Britain administered to 2992 11–19-year-olds in 2007. The Development and Well-Being Assessment was used to generate rates of clinically recognisable mental disorders. Logistic regression analysis was used to establish the magnitude of the religiosity correlates of emotional and conduct disorders. Young people with a stated religion who had weakly held beliefs or who regarded religious practice as unimportant were those with the greater likelihood of having emotional disorders. Regular attendance at religious services or prayer meetings reduced the likelihood of having a conduct disorder.     

The relationship between ethnicity,Christian orthodoxy,and mental health

Although researchers have noted differences in the role of religiosity in the lives of people from different ethnic backgrounds, the components of religion's influence (i.e., membership and orthodoxy) on mental health have not been previously examined. In the current study, Christian participants’ Christian Orthodox Scale (COS) scores were used to predict scores on mental health. As hypothesized, African Americans with higher COS scores exhibited fewer mental-health problems than did all ethnicities studied with lower COS scores. Implications and future directions for understanding the cultural influence of religion on African Americans are discussed.     

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.     

The “religiosity gap” in a clinical setting: experiences of mental health care consumers and professionals

ABSTRACT

In Western countries, professionals in mental health care (“professionals”) tend to be less religious than “consumers”. This qualitative study explores the meaning of this “religiosity gap” for professionals and consumers in mental health care. Both a regular, secular and a Christian clinic in the Netherlands participated in this study. Content analysis was applied to 35 consumer interviews and 18 interviews with professionals. Consumers reported negative experiences (e.g., perceived disrespect and a lack of confidence) and/or negative expectations (e.g., misunderstanding and misinterpretation) related to a religiosity gap. They also mentioned advantages of a “religiosity match”, like safety and confidence and appreciated professionals’ religious/spiritual self-disclosure. Professionals in secular care setting tended to avoid religion and spirituality. In both clinics, they tended to neutralise religious/spiritual differences and be reticent in self-disclosure. Professionals are recommended to recognise the relevance of a religiosity gap and to consider different strategies in approaching religion/spirituality.     

“We don't Talk about that Around Here”: religion,Spirituality and Mental Health in Northern Ireland

Since the early 1970s, Northern Ireland has experienced violent conflict, the boundaries of which are shaped by religious identification. Although the violence has significantly decreased since the late 1990s, its legacy remains. Research evidences a complex relationship between religious and spiritual beliefs and mental well-being, there is a lack of research about how political conflict, in which religion plays a dominant role, may shape how beliefs may shape the impact of faith on mental health. This article draws upon the views and experiences of mental health service users’ from a qualitative study about religion, spirituality, mental health and social work practice. Participants’ accounts state that while the role of religion and spirituality within mental health was recognised, its exploration was marked with questions of legitimacy. This article proposes that support is needed for service users to both acknowledge this aspect of their mental well-being and promote their having choice about its inclusion in their mental health care.     

The religion paradox: if religion makes people happy, why are so many dropping out?

As we estimate here, 68% of human beings--4.6 billion people--would say that religion is important in their daily lives. Past studies have found that the religious, on average, have higher subjective well-being (SWB). Yet, people are rapidly leaving organized religion in economically developed nations where religious freedom is high. Why would people leave religion if it enhances their happiness? After controlling for circumstances in both the United States and world samples, we found that religiosity is associated with slightly higher SWB, and similarly so across four major world religions. The associations of religiosity and SWB were mediated by social support, feeling respected, and purpose or meaning in life. However, there was an interaction underlying the general trend such that the association of religion and well-being is conditional on societal circumstances. Nations and states with more difficult life conditions (e.g., widespread hunger and low life expectancy) were much more likely to be highly religious. In these nations, religiosity was associated with greater social support, respect, purpose or meaning, and all three types of SWB. In societies with more favorable circumstances, religiosity is less prevalent and religious and nonreligious individuals experience similar levels of SWB. There was also a person-culture fit effect such that religious people had higher SWB in religious nations but not in nonreligious nations. Thus, it appears that the benefits of religion for social relationships and SWB depend on the characteristics of the society.     

Religiosity,subjective well-being,and depression in Saudi children and adolescents

To explore the associations between religiosity and both subjective well-being (SW-B) and depression, a sample of 7211 Saudi school children and adolescents was recruited (2159 boys, 5052 girls). Their ages ranged from 11 to 18 years (M _age = 16.1, SD = 1.5 for boys; M _age = 15.6, SD = 1.9 for girls). They responded to five self-rating-scales of religiosity and SW-B, that is, happiness, satisfaction, mental health, and physical health, as well as the Multidimensional Child and Adolescent Depression Scale. It was found that males obtained significantly higher mean scores than their female counterparts on the religiosity and the SW-B self-rating-scales, whereas females obtained a significantly higher mean score on depression than their male peers. All the correlations among males and female were significant between religiosity and both SW-B rating scales (positive) and depression (negative). A principle components analysis was conducted. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. depression.” In the stepwise multiple regression, the main predictor of religiosity in both sexes was satisfaction. In the light of the high mean score on religiosity, it was concluded that religiosity is an important element in the lives of the present sample of Saudi Muslim children and adolescents. Based on the correlations and factor analysis, it was also concluded that religious persons (in this sample) are happier, healthier, and less depressed.     

Changes in Religiosity Among Lesbian,Gay, and Bisexual Emerging Adults

Highly religious Americans are relatively likely to oppose lesbian, gay, and bisexual (LGB) rights and many churches are unwelcoming to sexual minorities, which may lead LGB Americans to retreat from religion. To assess this possibility, we investigate trajectories of religious change for sexual minorities and other emerging adults. We use two longitudinal data sources (National Longitudinal Study of Adolescent to Adult Health and the National Study of Youth and Religion) to explore how sexuality predicts the likelihood of decreasing religiosity in emerging adulthood. Results show that three different operationalizations of sexual minority status—attraction, behavior, and identity—are each strongly and consistently associated with disaffiliating from religion and declines in religious service attendance. On the other hand, sexual minority status has inconsistent and relatively small associations with changes in prayer. We conclude by discussing how these results further understanding of religion, sexual identity, and the current generation of emerging adults.     

Detrimental Effects of Discrimination on Mental Health in Asian Americans: Counteracting Roles of Religious Involvement

Few studies have examined the role of religious involvement as a potential protective factor in the mental health of Asian Americans. Using the first national sample from the National Latino and Asian American Study (2002–2003), this study explored the direct effect of religious attendance on the diagnosis of generalized anxiety disorder and self-rated mental health in Asian Americans (n = 2,095), above and beyond that of discrimination and acculturation factors. Hierarchical regression models associated (a) gender and discrimination with generalized anxiety disorder, and (b) gender, employment status, English proficiency, and discrimination with self-rated mental health. Including religious attendance added explanatory power to both models, indicating its influence on mental health. There was no interaction between religious attendance and discrimination, suggesting a suppressing rather than stress-buffering effect of religious attendance. These patterns suggest future investigation in the relationship between religious involvement and mental health in relation to subcultural differences among Asian Americans.     

Relationship between family religious behaviors and child well-being among third-grade children

While there is growing empirical evidence that religion can have a positive impact on the health and well-being of adults and adolescents, less is known about its influence on the welfare of children. The current paper examined the relative importance of family religiosity and religious behaviors on multiple measures of children's well-being (general health, academic achievement, social skills, and behavior problems) and sought to identify whether religious variables contribute above and beyond non-religious measures of family caregiving. Parent use of religious coping and family religious behaviors, the latter defined as attendance at religious or spiritual programs, predicted several aspects of child well-being above and beyond parenting styles. Parental religious coping significantly predicted child social skills and externalizing behaviors above and beyond parenting styles. Family religious service attendance significantly predicted child health and social skills, and inversely predicted internalizing behaviors, above and beyond both parenting styles and parent use of religious coping.     

Mental well-being in the religious and the non-religious: evidence for a curvilinear relationship

Previous studies demonstrating a positive relationship between religiosity and mental health have sampled from a highly religious general population with little differentiation between weak religiosity and non-religiosity. Church members are typically compared with non-religious unaffiliated individuals, thus confounding belief with group effects (e.g. social support). The present study examined mental well-being, utilising the full range of certainty of belief or non-belief in God. In the first study, we compared church and secular group members on measures of life satisfaction and emotional stability. The second study used a large survey of the non-religious. A curvilinear relationship was found such that those with higher belief certainty (both confidently religious and atheists) have greater well-being relative to those with low certainty (unsure and agnostics). Multiple regressions controlling for social and demographic variables reduced, but did not eliminate this curvilinear relationship. Mechanisms of well-being may involve a confident worldview rather than religious beliefs themselves.