We are not alone: The meaning motive,religiosity, and belief in extraterrestrial intelligence

We tested the proposals that paranormal beliefs about extraterrestrial intelligence (ETI) are motivated, in part, by the need for meaning and that this existential motive helps explain the inverse relationship between religiosity and ETI beliefs. In Study 1, we experimentally establish that the motive to find meaning in life increases ETI beliefs. In Study 2, we replicate previous research demonstrating that low religiosity is associated with greater ETI beliefs. In Studies 3–4 we tested and found support for a model linking low religiosity to low presence of meaning, high search for meaning, and greater ETI beliefs. In all, our findings offer a motivational account of why people endorse paranormal beliefs about intelligent alien beings observing and influencing the lives of humans.     

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.     

Exploring two approaches to an existential function of religiosity in mental health

Recent research demonstrates beneficial associations between religiosity and measures of mental health. In this study, we examined whether religiosity benefits mental health (a) by limiting the negative impact of existential concerns, and (b) by enhancing purpose in life. Three hundred fifty-three undergraduates completed the following measures: Scale for Existential Thinking, Purpose in Life Test, Religiousness Measure, Center for Epidemiologic Studies Depression Scale – Revised, Generalized Anxiety Disorder-7, and the Drug, Alcohol, and Nicotine Scale. We hypothesised that religiosity scores moderate the relationship between existential thinking and mental health, and purpose in life scores mediate the relationship between religiosity and mental health. Religiosity did not moderate the relationships between existential thinking and these outcomes, however, purpose in life scores mediated the relationships of religiosity with depression and anxiety, but not with substance use. Our findings confirm the significance of existential concerns and purpose in life in the religiosity-mental health connection.     

Impact of the COVID-19 Pandemic on Religiosity: Evidence from Germany

How does a major external shock that potentially threatens the community and the individual impact religiosity in the context of ongoing secularization? Do individuals in a rich and secularized society such as Germany react to potential community-level (sociotropic) and individual-level (egotropic) threat with heightened religiosity? We estimate multilevel regression models to investigate the impact of sociotropic and egotropic existential security threats associated with the COVID-19 pandemic on individuals’ religiosity. Our data come from a rolling cross-sectional online survey conducted in Germany among 7,500 respondents across 13 waves in 2020. Our findings suggest that a global health pandemic such as COVID-19 increases individuals’ perception of existential and economic threat, which, in turn, leads to an increase in religiosity. However, this relationship is only true for egotropic existential security threat but not for sociotropic threat. We discuss the theoretical implications of these findings.     

An existential function of evil: The effects of religiosity and compromised meaning on belief in magical evil forces

In three studies, we tested the assertion that the need for meaning motivates belief in magical evil forces. Believing that there are magical evil forces at work in the world, though unpleasant, may contribute to perceptions of meaning in life as the existence of such forces supports a broader meaning-providing religious worldview. We assessed religiosity, measured (Study 1) or manipulated (Study 2) perceptions of meaning, and assessed the extent to which participants attributed a murderer’s actions to magical evil causes (e.g., having a dark soul). Low levels of perceived meaning or experimentally threatened meaning were associated with a greater tendency to make magical evil attributions, but only among individuals reporting high levels of religiosity. In Study 3, we assessed religiosity, experimentally threatened perceptions of meaning, and measured general belief in magical evil forces. Meaning threat increased belief in magical evil, but only among those reporting high levels of religiosity.     

Religious Cognition and Behaviour in Autism: The Role of Mentalizing

Mentalizing, or theory of mind, has been argued to be critical for supporting religious beliefs and practices involving supernatural agents. As individuals with autism spectrum conditions have been found to have deficits in mentalizing, this raises the question as to how they may conceive of gods and behave in relation to gods. To examine this, we compared high-functioning individuals with autism spectrum conditions (HFA) to typically developing individuals across seven key aspects of religious cognition and behaviour: (a) strength of belief, (b) anthropomorphism of god concepts, (c) felt closeness toward the god, (d) prayer habits, (e) attraction to prayer, (f) efficacy of prayer, and (g) a sense of agency while praying. A battery of mentalizing tasks was administered to measure mentalizing ability, along with the Autism-Spectrum Quotient. As expected, typically developing subjects performed better than HFA subjects in the advanced mentalizing task. However, no statistically significant differences were found with first-order and second-order false belief tasks. In contrast to our predictions and previous research on the religiosity of HFA, we found very little differences between the groups in their religious cognition and behaviour. Moreover, the relationship between mentalizing ability and most of our measures of religious cognition and behaviour was weak and negative. Our data suggest that HFA's deficits in mentalizing appear to have only minimal impact on the way they interact and think about gods. We end the article by reevaluating the role mentalizing may have in religious cognition and behaviour.     

Body Image in Older Adults: Links with Religion and Gender

Research has confirmed a healthy link between young adults’ religiosity and body image. This study explored this relationship in 127 older men and women (mean = 74 years) who completed measures on two dimensions of body image (body satisfaction and anxiety about an aging appearance) and on different indices of religiosity. Men reported higher body satisfaction and lower anxiety about an aging appearance than women. For men, body satisfaction correlated with many religiosity variables and was predicted by religious well-being, existential well-being, and manifestation of God in their body; aging-appearance anxiety was unrelated to religiosity. For women, body satisfaction was weakly related to religiosity but aging-appearance anxiety was predicted by intrinsic orientation, religious well-being, and existential well-being; in all cases higher religiosity predicted lower anxiety about an aging appearance. Results are discussed in the context of differing cultural standards of aging and attractiveness for men and women.     

The Complexity of Quest in Emerging Adults’ Religiosity,Well‐Being,and Identity

The construct of quest as measured by the Quest Scale raises complexities that this study addressed with online surveys measuring religiosity, ego identity, and well‐being of graduates from two Christian colleges. Intrinsic questers (those above the scale midpoint in intrinsic and quest scores but below the extrinsic midpoint) made up over half of those high in intrinsic religiosity and did not differ in Christian orthodoxy, religious identity, religious coping, or well‐being from the pure intrinsics (those high in intrinsic religiosity). Indiscriminately pro‐religious questing individuals (those high in intrinsic and extrinsic religiosity and quest) were less religious and showed poorer coping than intrinsic questers. Quest appears to be a reasonable measure of religious orientation, improving prediction of Christian orthodoxy, religious identity, and religious coping, and was more highly correlated with ego identity exploration than with stress. In association with intrinsic religiosity quest does not appear to indicate weak religiosity or poor well‐being. Instead, intrinsic questers may pursue a distinctive developmental trajectory, a path of existential searching by which emerging adults manage the demands of contemporary culture while maintaining a mature faith.     

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.     

Religious commitment and positive mood as information about meaning in life

Two studies examined the role of religious commitment in moderating the relationship between positive affect (PA) and meaning in life. In Study 1, Sample 1, religiosity was found to moderate the relationship between naturally occurring PA and meaning in life, showing that high levels of religiosity attenuated the effects of PA on meaning in life. In Study 1, Sample 2, religiosity similarly moderated the effects of induced mood on meaning in life. In addition, this pattern of results was shown to be unique to meaning in life compared to another life domain (life satisfaction). In Study 2, subliminally priming Christians with positive religious words (e.g., “Heaven”) was further shown to weaken the association between PA and meaning in life, whereas subliminal primes of negative religious words (e.g., “hell”) weakened the association between religious commitment and meaning in life. A competition of cues model is proposed to account for these effects.     

Believable Visions of the Good: an Exploration of the Role of Pastoral Counselors in Promoting Resilience

Although adjustment after trauma is often positively associated with meaning, some studies challenge this connection (Bonanno, Memory, 21(1), 150–156, 2013; Silver and Updegraff 2013). In this article we elaborate on the relation between existential meaning and resilience. First, we conceptualize existential meaning—searching for and finding meaning in life—in terms of “orienting in moral space”, using the philosophical ideas of Taylor (1989), the psychological meaning-making model of Park (Psychological Bulletin, 136(2), 257–301, 2010), and existential theory. We argue that orienting systems in moral space are “believable visions of the good”. We then search recent literature on resilience—in particular literature in which the connection with meaning is challenged—for indications of a connection with existential meaning. We conclude that resilience necessarily comprises a “moral dimension” that is an adaptive process of (eventually) finding meaning in life. Finally, we discuss implications for the role that pastoral counselors, as professionals in the domain of existential meaning, may play in promoting resilience in organizations where employees regularly face existential issues like violence, suffering, and death.     

Religion and Health: Anxiety,Religiosity, Meaning of Life and Mental Health

We examined the association among anxiety, religiosity, meaning of life and mental health in a nonclinical sample from a Chinese society. Four hundred fifty-one Taiwanese adults (150 males and 300 females) ranging in age from 17 to 73 years (M = 28.9, SD = 11.53) completed measures of Beck Anxiety Inventory, Medical Outcomes Study Health Survey, Perceived Stress Scale, Social Support Scale, and Personal Religiosity Scale (measuring religiosity and meaning of life). Meaning of life has a significant negative correlation with anxiety and a significant positive correlation with mental health and religiosity; however, religiosity does not correlate significantly anxiety and mental health after controlling for demographic measures, social support and physical health. Anxiety explains unique variance in mental health above meaning of life. Meaning of life was found to partially mediate the relationship between anxiety and mental health. These findings suggest that benefits of meaning of life for mental health can be at least partially accounted for by the effects of underlying anxiety.     

Religion and Spirituality in the Meaning–Making and Coping Experiences of African American Women: A Qualitative Analysis

This qualitative study examines the ways in which African American women use religion/spirituality to cope and to construct meaning in times of adversity. Content analysis of the narratives of a sample of African American women respondents ( n = 23) revealed a set of eight nonoverlapping themes that explicate religiosity/spirituality's role in meaning–making and coping. Findings suggest that religion/spirituality help women to (1) interrogate and accept reality, (2) gain the insight and courage needed to engage in spiritual surrender, (3) confront and transcend limitations, (4) identify and grapple with existential questions and life lessons, (5) recognize purpose and destiny, (6) define character and act within subjectively meaningful moral principles, (7) achieve growth, and (8) trust in the viability of transcendent sources of knowledge and communication. Narrative examples are used to elucidate each theme. Findings point to the importance of relationships and intimacy in the meaning–making enterprise. Implications for theory and practice are discussed.     

Fear of self-annihilation and existential uncertainty as predictors of worldview defense: Comparing terror management and uncertainty theories

Terror management theory (TMT) proposes that thoughts of death trigger a concern about self-annihilation that motivates the defense of cultural worldviews. In contrast, uncertainty theorists propose that thoughts of death trigger feelings of uncertainty that motivate worldview defense. University students (N = 414) completed measures of the chronic fear of self-annihilation and existential uncertainty as well as the need for closure. They then evaluated either a meaning threat stimulus or a control stimulus. Consistent with TMT, participants with a high fear of self-annihilation and a high need for closure showed the greatest dislike of the meaning threat stimulus, even after controlling for their existential uncertainty. Contrary to the uncertainty perspective, fear of existential uncertainty showed no significant effects.     

Assessing Religious Faith in Medical Patients: Cross-Validation of the Santa Clara Strength of Religious Faith Questionnaire

Growing attention has focused on the relationship between religiosity and health outcomes. However, research has been constrained by the limited availability of measures suitable for use with medical patients. This study examined the psychometric properties of the Santa Clara Strength of Religious Faith Questionnaire (SCSORF) in two well-defined samples of medical patients, representing a range of illness severity: 1) 175 women seen at a gynecology clinic; and 2) 104 cancer patients treated at a bone marrow transplantation program. Evidence for convergent validity was demonstrated by moderately high correlations with other measures of religious involvement. Divergent validity was demonstrated by small associations with social desirability. The measure was not strongly associated with demographic background or medical variables. Modest correlations with conceptually-related measures commonly used in health research (e.g., social support, optimism, existential meaning, purpose in life) further supported the divergent validity of the instrument. Results suggest that this may be a useful, concise measure for assessing religious involvement in medical patients.     

Presence of meaning and search for meaning as mediators between spirituality and psychological well-being in a South African sample

Spirituality and meaning in life are important pathways to well-being. Research has conceptually and empirically linked spirituality, religiousness and meaning in life. The present study was concerned with investigating presence of meaning (MLQ-P) and search for meaning (MLQ-S) as mediators between spirituality (religious and existential well-being) and hedonic and eudaimonic well-being. A multi-cultural sample of 326 South African students completed the Meaning in Life Questionnaire (MLQ), Spiritual Well-Being Scale (SWBS), Questionnaire for Eudaimonic Well-Being (QEWB) and the Mental Health Continuum Short-Form (MHC-SF). Structural equation modelling in Mplus was used to study direct and indirect effects. Findings show that the presence of meaning in life explains more paths between spirituality and psychological well-being than search for meaning. MLQ-P mediated the paths between existential well-being and four of the five indices of psychological well-being. MLQ-S did not mediate any path between spirituality (existential and religious well-being) and psychological well-being outcomes.     

Meaning in life and its relationships with intrinsic religiosity,deliberate rumination,and emotional regulation

Meaning in life is one of the core elements of well‐being. Although meaning in life has received considerable research interest over the years, much of this research did not differentiate between the two categories of meaning, that is, search for meaning and meaning in life. The present study first investigated collective explanatory powers that intrinsic religiosity, deliberate rumination, and emotional regulation – three predictors selected based on past literature – have on these two types of meaning. In addition, mediational effects of deliberate rumination and emotional regulation in the links between intrinsic religiosity and search for meaning and presence of meaning were investigated. The participants were 326 undergraduate students in Seoul, South Korea. The hierarchical regression analyses found that while intrinsic religiosity contributed significantly in explaining only presence of meaning, deliberate rumination and emotional regulation had significant contributions in explaining both search for meaning and presence of meaning. Also, double mediational analysis using structural equation modelling revealed that deliberate rumination, but not emotional regulation, mediated the relationship between intrinsic religiosity and meaning in life. The implications and directions for future studies are also discussed.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

Meanings of “the existential” in a Secular Country: A Survey Study

“The existential” is a concept that many people use albeit associated with different meanings. In order to increase research-based insight into the meaning of “the existential,” we conducted a questionnaire study in Denmark in 2018 in which we asked 1.106 Danes of various age, gender, educational and geographical background about personal associations linked to “the existential.” Factor analysis of the answers resulted in three different groups of meaning: (1) essential meanings of life, (2) spirituality/religiosity and (3) existential thinking. The findings show that “the existential” serves well as an overarching construct potentially including secular, spiritual and religious meaning domains, at least within the European context.

     

Examination of the Relationship Between Perfectionism and Religiosity as Mediated by Psychological Inflexibility

A relationship between perfectionism and religiosity has been suggested in the literature, and this relationship is clarified further when the adaptive and maladaptive dimensions of both constructs are compared. Literature in both areas implicates the idea of a rigid and inflexible personality style that may explain why well meaning high standards can be associated with negative outcomes such as perfectionism. This investigation examined the relationship of perfectionism and religiosity, using adaptive and maladaptive dimensions, as mediated by psychological inflexibility. Validated measures of perfectionism, religiosity, and psychological inflexibility were given to 376 undergraduate college students in an anonymous online survey. Adaptive perfectionism (high standards) was found to be significantly correlated (r = .26, p < .01, two-tailed) with adaptive religiosity (intrinsic orientation). Maladaptive perfectionism (discrepancy) was found to be significantly correlated (r = .13, p < .05, two-tailed) with maladaptive religiosity (extrinsic orientation). Psychological inflexibility was found to be significantly correlated with the maladaptive dimensions of both perfectionism and religiosity. It was also shown to mediate the relationship between maladaptive (extrinsic) religiosity and maladaptive (discrepancy) perfectionism. Implications and future directions are discussed.