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.     

Religious Orientation, Mature Faith, and Psychological Distress: Elements of Positive and Negative Associations

There are substantial data exploring the link between religiousness and health, yet there is little consensus regarding the nature of the relationship between religiousness domains and mental health. The purpose of this study was to identify the types of mental health outcomes associated with religiousness domains. Participants included 251 ( M = 19.02; range = 17–25) young adults who completed self-report measures of religiousness (Intrinsic, Extrinsic, and Quest Orientations, Faith Maturity Scale), and psychological distress subscales (SCL-90-R). We identified significant relationships between each of the religiousness measures and the SCL-90-R subscales and analyzed the relative contributions of each of the religiousness measures in predicting psychological distress with hierarchical multiple regression. The Faith Maturity Scale was a particularly robust predictor of positive and negative psychological adjustment. The specific pathways by which religiousness influences mental health outcomes remain to be elaborated in future research.     

Religiousness, spiritual seeking, and personality: findings from a longitudinal study

The hypothesis that personality characteristics in adolescence can be used to predict religiousness and spiritual seeking in late adulthood was tested using a structural equation modeling framework to estimate cross-lagged and autoregressive effects in a two-wave panel design. The sample consisted of 209 men and women participants in the Berkeley Guidance and Oakland Growth studies. In late adulthood, religiousness was positively related to Conscientiousness and Agreeableness, and spiritual seeking was related to Openness to Experience. Longitudinal models indicated that Conscientiousness in adolescence significantly predicted religiousness in late adulthood above and beyond adolescent religiousness. Similarly, Openness in adolescence predicted spiritual seeking in late adulthood. The converse effect, adolescent religiousness to personality in late adulthood, was not significant in either model. Among women, adolescent Agreeableness predicted late-life religiousness and adolescent religiousness predicted late-life Agreeableness; both these effects were absent among men. Adolescent personality appears to shape late-life religiousness and spiritual seeking independent of early religious socialization.     

The Existential Function of Intrinsic Religiousness: Moderation of Effects of Priming Religion on Intercultural Tolerance and Afterlife Anxiety

Managing existential concerns is theorized to be a key function of religion. We posit that priming religion should be related to greater existential security for those high in intrinsic religiosity. In Experiment 1, priming religion increased intercultural tolerance among individuals who were highly intrinsically religious but decreased it for those low in intrinsic religiousness. In Experiment 2, intrinsic religiousness again moderated the effects of the prime, suggesting that priming religion resulted in attenuated afterlife anxiety for intrinsically religious individuals but greater anxiety for individuals low in intrinsic religiousness. Religious reminders appeared to provide existential security—evidenced by tolerance and reduced death anxiety—only to those high in intrinsic religiousness and can be threatening to those low in intrinsic religiousness. Existential outcomes are a specific case in which intrinsic religiousness can moderate the effects of religious primes, suggesting that religion plays a different existential role for different people.     

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.     

The link between religion and spirituality and psychological adjustment: the mediating role of optimism and social support

Although optimism, social support, religiousness, and spirituality are important predictors of adjustment, rarely have studies examined these variables simultaneously. This study investigated whether optimism and social support mediated the relationship between religiousness and adjustment (distress and life satisfaction) and between spirituality and adjustment. Findings indicate that the relationship between intrinsic religiousness and life satisfaction and between prayer fulfillment and life satisfaction was mediated by optimism and social support. Furthermore, the relationship between religiousness and adjustment varied depending on how religiousness was operationalized and whether positive versus negative adjustment indicators were used. That is, intrinsic religiousness and prayer fulfillment were associated with greater life satisfaction, but extrinsic religiousness was not associated with life satisfaction. These findings were significant even after accounting for covariates (age, gender, ethnicity, social desirability). Results suggest religiousness and spirituality are related but distinct constructs and are associated with adjustment through factors such as social support and optimism.     

Family,public and private religiousness and psychological well-being over time in at-risk adolescents

Positive effects of different dimensions of religiousness (including private, public and familial) on well-being as well as the stress buffering effects of religiousness have been documented. However, relatively little research has explored how these different facets of religiousness are related to psychological well-being in at-risk adolescents. This study examined family, public and private religiousness and their protective influence on psychological adjustment in adolescents at risk for poor psychological and behavioural outcomes. Participants include 186 urban teens divided between African Americans and European Americans. Structured interviews assessed religiousness, stress, as well as change in emotional distress and substance abuse problems over a one-year period. Greater private religiousness protects adolescents exposed to higher levels of stress from emotional and behavioural problems. In contrast, higher levels of family religiousness exacerbate emotional problems over time in adolescents exposed to greater stress. Findings demonstrate the complex influence of religiousness on psychological well-being in adolescence.     

The Emerging Meanings of Religiousness and Spirituality: Problems and Prospects

This article examines traditional and modern psychological characterizations of religiousness and spirituality. Three ways in which religiousness and spirituality are polarized by contemporary theorists are examined: organized religion versus personal spirituality; substantive religion versus functional spirituality; and negative religiousness versus positive spirituality. An alternative approach to understanding religiousness and spirituality is presented that integrates rather than polarizes these constructs, and sets boundaries to the discipline while acknowledging the diversity of religious and spiritual expressions. Directions for future investigations of these two constructs are presented.     

Stability and change in religiousness during emerging adulthood

Understanding the development of religiousness is an important endeavor because religiousness has been shown to be related to positive outcomes. The current study examined mean-level, rank-order, and individual-level change in females' religiousness during emerging adulthood. Genetic and environmental influences on religiousness and its change and stability were also investigated. Analyses were completed with an epidemiological study of 2 cohorts of twins: 1 assessed at ages 14 and 18 and a 2nd at 20 and 25. Mean levels of religiousness decreased significantly with age, while rank-order stability was high. Individual-level change was also evident. Analyses also supported the hypotheses that more change would occur in the younger cohort compared with the older cohort and that more change would occur in religious service attendance than the general index of religiousness. Twin analyses suggested that the heritability of religiousness increased with age, while the shared environmental influences decreased. For the younger cohort, change was genetic in origin, while stability was environmental. In the older cohort, change was influenced by nonshared environment and stability by both genes and family environment.     

The Behavioral Genetics of Religiousness

Behavioral geneticists have sought to characterize the genetic and environmental contributions to individual differences in religiousness. Behavioral genetic methodology is described and twin and adoption studies of religiousness are reviewed. It is concluded that familial resemblance for religiousness is due largely to shared environmental factors in childhood and adolescence, but to genetic factors in adulthood. Additional evidence shows that there is a genetic correlation between religiousness and antisocial and altruistic behavior. Claims for the discovery of a “God gene” are premature and unlikely, as any genetic influence is likely to represent the aggregate effect of many genetic factors.     

The religious person revisited: cross-cultural evidence from the HEXACO model of personality structure

The relationship of religiousness with the HEXACO (Honesty-Humility, Emotionality, Extraversion, Agreeableness, Conscientiousness, Openness) model of personality was studied in Iran and the United States. Correlations of personality factors and religiousness were generally similar across the two societies. In both countries, religiousness was associated with higher scores on Honesty-Humility, Extraversion, Agreeableness, and Conscientiousness. The Honesty-Humility factor was one of the strongest correlates of religiousness in both countries. These findings support Saroglou's observation that the main personality characteristics of religiousness are consistent across different religious contexts and personality measures and models.     

Is Spirituality Detrimental to Generativity?

This article examines the relations between religiousness, spirituality, and generativity (concern for the welfare of future generations) in late adulthood using longitudinal life-course data. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference measuring involvement in traditional and nontraditional religious practices, respectively. In late adulthood, both religiousness and spirituality correlated positively with overall scores on self-report and observer-based measures of generativity. However, whereas religiousness was significantly related to the communal facets of generativity, spirituality was significantly related to its self-expanding aspects. These differences were more pronounced after gender, cohort, social class, and the overlap between religiousness and spirituality were controlled. The respective relations among religiousness, spirituality, and generativity in late adulthood were also observed using religiousness scored in early, and spirituality scored in late-middle, adulthood.     

Mediation and moderation of the relationship between intrinsic religiousness and mental health

The present study examined specific aspects of individuals' personal strivings as mediators, and religious tradition as a moderator, of the relationship between intrinsic religiousness and mental health. In a sample of 268 university students, the negative relationship between intrinsic religiousness and hostility was mediated by the degree of sanctification within individuals' strivings. The relationships between intrinsic religiousness and both anxiety and depression were moderated by religious tradition, with Catholics' intrinsic religiousness significantly associated with greater anxiety and depression but Protestants' intrinsic religiousness not significantly associated with either of these mental health variables. Implications of these results for future research on religiousness are discussed.     

Genetic and environmental influences on religiousness: findings for retrospective and current religiousness ratings

Estimates of the degree of genetic and environmental influences on religiousness have varied widely. This variation may, in part, be due to age differences in the samples under study. To investigate the heritability of religiousness and possible age changes in this estimate, both current and retrospective religiousness were assessed by self-report in a sample of adult male twins (169 MZ pairs and 104 DZ pairs, mean age of 33 years). Retrospective reports of religiousness showed little correlation difference between MZ (r=.69) and DZ (r=.59) twins. Reports of current religiousness, however, did show larger MZ (r=.62) than DZ (r=.42) similarity. Biometric analysis of the two religiousness ratings revealed that genetic factors were significantly weaker (12% vs. 44%) and shared environmental factors were significantly stronger (56% vs. 18%) in adolescence compared to adulthood. Analysis of internal and external religiousness subscales of the total score revealed similar results. These findings support the hypothesis that the heritability of religiousness increases from adolescence to adulthood.     

Religiousness and the trajectory of self-rated health across adulthood

This study evaluates the association of religiousness with the growth parameters characterizing changes in self-rated health during adulthood (ages 20-94 years). Even after controlling for health behaviors, social support/social activity, and four of the Big Five, women who were highly religious in 1940 had higher mean self-rated health throughout their lifespan, slower rates of linear decline, and less pronounced cascades than did less religious women. For men, the associations of religiousness with the growth parameters underlying self-rated health were negligible. Results indicate that the association of religiousness with women's self-rated health may persist after controlling for mundane mediators and that the association of religiousness and self-rated health is not an artifact of the association between religiousness and the Big Five.     

Religiousness, spirituality, and psychosocial functioning in late adulthood: findings from a longitudinal study

This study used longitudinal data to examine the relations among religiousness, spirituality, and 3 key domains of psychosocial functioning in late adulthood: (a) sources of well-being, (b) involvement in tasks of everyday life, and (c) generativity and wisdom. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference. In late adulthood, religiousness was positively related to well-being from positive relations with others, involvement in social and community life tasks, and generativity. Spirituality was positively related to well-being from personal growth, involvement in creative and knowledge-building life tasks, and wisdom. Neither religiousness nor spirituality was associated with narcissism. The relations between religiousness, spirituality, and outcomes in late adulthood were also observed using religiousness scored in early and spirituality scored in late middle adulthood. All analyses were controlled for gender, cohort, social class, and the overlap between religiousness and spirituality.     

Religiousness as a Predictor of Suicide: An Analysis of 162 European Regions

Research on religion as a protective factor has been marked by four recurrent limitations: (1) an overemphasis on the United States, a nation where religiosity is relatively high; (2) a neglect of highly secularized zones of the world, where religiousness may be too weak to affect suicide; (3) restriction of religiousness to religious affiliation, a construct which may miss capturing other dimensions of religiousness such as the importance of religion in one's life; and (4) an overwhelming use of the nation as a unit of analysis, which masks variation in religiousness within nations. The present article addresses these limitations by performing a cross‐national test of the following hypothesis: The greater the strength of subjective religiousness, the lower the suicide rate, using small units of analysis for a secularized area of the world. All data refer to 162 regions within 22 European nations. Data were extracted from two large databases, EUROSTAT and the European Social Surveys (ESS Round 4), and merged using NUTS‐2 (Nomenclature of Statistical Territorial Units) regions as the unit of analysis. Controls are incorporated for level of economic development, education, and measures of economic strain. The results of a multiple regression analysis demonstrated that controlling for the other constructs in the model, religiousness is associated with lower suicide rates, confirming the hypothesis. Even in secularized European nations, where there is a relatively weak moral community to reinforce religion, religiousness acts as a protective factor against suicide. Future work is needed to explore the relationship in other culture zones of the world.     

Religion as Moderator of the Sense of Control–Health Connection: Gender Differences

ABSTRACT

Objectives. Sense of personal control is a key marker of successful aging, yet little is known about its relation to religiousness and personal adversity among older adults. This study investigated the relation between two different religious orientations, a church-centered religiousness and a non-church-based spiritual seeking, sense of control, physical health, and gender in late adulthood.

Methods. The participants consisted of a community sample of men and women (N = 156) in their late sixties and mid-seventies who were born in the San Francisco Bay Area. Three-way ANOVAs were used to test in separate analyses, the effects of religiousness and spiritual seeking on sense of control among men and women who were either in good or poor physical health.

Results. Both religiousness and spiritual seeking buffered women, but not men, against loss of sense of control due to poor physical health. The buffering effect of religiousness and spiritual seeking was associated with different psychological characteristics: high life satisfaction for religiousness and engagement in life review for spiritual seeking. For men, the absence of a buffering effect of either religiousness or spiritual seeking was associated with disengagement from involvement in daily activities.

Discussion. Our findings highlight (1) the importance of employing multidimensional models of religion in studying its effect on psychosocial functioning in late adulthood and (2) the possibility that men and women who are high in religiousness and spiritual seeking regulate their sense of control using different adaptive strategies.     

Five-Factor Model Personality Traits, Spirituality/Religiousness, and Mental Health Among People Living With HIV

ABSTRACT We examined the association between five-factor personality domains and facets and spirituality/religiousness as well as their joint association with mental health in a diverse sample of people living with HIV ( n =112, age range 18–66). Spirituality/religiousness showed stronger associations with Conscientiousness, Openness, and Agreeableness than with Neuroticism and Extraversion. Both personality traits and spirituality/religiousness were significantly linked to mental health, even after controlling for individual differences in demographic measures and disease status. Personality traits explained unique variance in mental health above spirituality and religiousness. Further, aspects of spirituality and religiousness were found to mediate some of the links between personality and mental health in this patient sample. These findings suggest that underlying personality traits contribute to the beneficial effects of spirituality/religiousness among vulnerable populations.     

Religiousness, antisocial behavior, and altruism: genetic and environmental mediation

Although religiousness is considered a protective factor against antisocial behaviors and a positive influence on prosocial behaviors, it remains unclear whether these associations are primarily genetically or environmentally mediated. In order to investigate this question, religiousness, antisocial behavior, and altruistic behavior were assessed by self-report in a sample of adult male twins (165 MZ and 100 DZ full pairs, mean age of 33 years). Religiousness, both retrospective and current, was shown to be modestly negatively correlated with antisocial behavior and modestly positively correlated with altruistic behavior. Joint biometric analyses of religiousness and antisocial behavior or altruistic behavior were completed. The relationship between religiousness and antisocial behavior was due to both genetic and shared environmental effects. Altruistic behavior also shared most all of its genetic influence, but only half of its shared environmental influence, with religiousness.