Religion,moral thought–action fusion,and obsessive–compulsive features in Israeli Muslims and Jews

Previous studies suggest that the link between obsessive–compulsive (OC) symptoms and moral thought–action fusion (TAF) depends on religion; however, no study has compared Muslim and Jewish samples. We examined the relationships between OC symptoms, scrupulosity, religiosity, and moral TAF in Israeli Muslims and Jews. Religiosity was not associated with elevations in OC symptoms, although religiosity correlated with scrupulosity across the entire sample after controlling for depression and anxiety. Moral TAF was related to scrupulosity across the entire sample. The Muslim group had higher levels of OC symptoms, scrupulosity, and depressive symptoms than did the Jewish group, but the groups were equally religious. In addition, Muslims scored higher than did Jews on moral TAF even after controlling for symptoms; however, moral TAF was not related to scrupulosity within the Muslim group. In combination, these results imply that moral TAF depends on cultural and religious factors and does not necessarily indicate pathology.     

The cognitive mediation of thought-control strategies

Research suggests that people use various strategies to control their normally occurring intrusive thoughts. Strategies that involve worrying about the thought and self punishment appear to be associated with certain forms of psychopathology, such as obsessive-compulsive (OC) symptoms. The present study sought to examine whether dysfunctional beliefs associated with OC symptoms (e.g., beliefs that intrusive thoughts are highly significant) underlie the use of such thought control strategies. Ninety-three non-clinical participants completed self-report questionnaires measuring cognitive variables, thought-control strategies, and OC symptoms. Analyses revealed that overestimates of threat and responsibility, beliefs about the significance and need to control intrusions, the need for perfection and certainty, and scrupulosity were associated with the use of punishment, but not worry thought control strategies. These cognitive phenomena also mediated the relationship between OC symptoms and the use of punishment as a thought-control strategy. Results are discussed in terms of cognitive models of OC symptoms and their implications for cognitive-behavioral therapy.     

Reflective minds and open hearts: Cognitive style and personality predict religiosity and spiritual thinking in a community sample

We examined associations between two psychological constructs, analytic cognitive style and the personality facet ‘Openness to Experience’, and several dimensions of religiosity: religious affiliation, strength of faith and spiritual epistemology. In a relatively large (N = 1093), older community sample (M = 55.4 years), analytic cognitive style was associated with a lower probability of affiliating with a religious denomination and a higher probability of possessing strong religious faith. Overall, openness was also associated with a lack of religious affiliation but was positively related to possessing a spiritual epistemology. A path‐analytic model revealed that openness had a positive relationship to both faith and religious denomination that was mediated by spiritual epistemology, but negative direct relationships with religiosity after the meditational effects were taken into account. Taken together, these results extend previous findings on the effect of cognitive style on religiosity and provide a new perspective on the complex relationship between cognitive and personality factors and different dimensions of religiosity. Copyright © 2014 John Wiley & Sons, Ltd.     

Impact of religious affiliation and religiosity on forgiveness

The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretation, prayer and religious service attendance were used to measure religiosity. Four hundred and seventy‐five Christian, Muslim, Jewish and secular individuals participated and completed an internet‐based questionnaire. This study found religiosity positively correlated with forgiveness. Religious groups reported significantly higher attitudinal and projective forgiveness than the secular group. Among religious groups, religiosity was a stronger determinant of forgiveness than the specific religion an individual was affiliated with. These findings suggested that faith is the strongest religiosity predictor of forgiveness.     

The mediating role of disgust sensitivity and thought‐action fusion between religiosity and obsessive compulsive symptoms

Psychological theories of obsessions and compulsions have long recognised that strict religious codes and moral standards might promote thought‐action fusion (TAF) appraisals. These appraisals have been implicated in the transformation of normally occurring intrusions into clinically distressing obsessions. Furthermore, increased disgust sensitivity has also been reported to be associated with obsessive compulsive (OC) symptoms. No research, however, has investigated the mediating roles of TAF and disgust sensitivity between religiosity and OC symptoms. This study was composed of 244 undergraduate students who completed measures of OC symptoms, TAF, disgust sensitivity, religiosity and negative effect. Analyses revealed that the relationship between religiosity and OC symptoms was mediated by TAF and disgust sensitivity. More importantly, the mediating role of TAF was not different across OC symptom subtypes, whereas the mediating role of disgust sensitivity showed different patterns across OC symptom subtypes. These findings indicate that the tendency for highly religious Muslims to experience greater OC symptoms is related to their heightened beliefs about disgust sensitivity and the importance of thoughts.     

Dysfunctional cognitions mediate the relationships between religiosity,paranormal beliefs,and symptoms of obsessive-compulsive disorder

ABSTRACT

Research suggests that religious/paranormal beliefs are related to symptoms of obsessive-compulsive disorder (OCD), including scrupulosity (i.e., religious/moral obsessions and compulsions). However, the mechanisms that underlie these relationships are not well understood. This study focused on examining whether dysfunctional beliefs (DBs) mediate the relationships between: i) religiosity and OCD, ii) religiosity and scrupulosity, iii) paranormal beliefs and OCD, as well as iv) paranormal beliefs and scrupulosity. Students (n?=?775) completed a survey measuring religiosity, paranormal beliefs, OCD, scrupulosity, DBs (inflated sense of responsibility and over-estimation of threat [RT], intolerance of uncertainty and perfectionism [PC], and importance of and the need to control thoughts [ICT]), as well as depression and anxiety. Mediation analyses revealed that RT and ICT mediated all four relationships and PC mediated three of the four relationships. This suggests that paranormal and religious beliefs are associated with DBs which in turn may contribute to the severity of OCD.     

Mental Health,Belief Deficit Compensation,and Paranormal Beliefs

The present study examined the relationship between religious and nonreligious paranormal beliefs and mental health, as well as the possibility that nonreligious subjects compensate for a lack of identification with traditional religion by increased nonreligious paranormal beliefs. Subjects were 80 undergraduates categorized as religious or nonreligious on the basis of scores on the Traditional Religion subscale of the Paranormal Belief Scale. Religious subjects had significantly higher total paranormal belief scores than nonreligious subjects. Those adopting religious paranormal beliefs were actually somewhat more likely to adopt other nonreligious paranormal beliefs. The failure of nonreligious subjects to compensate fully for this traditional religious belief deficit was reflected in their mental health ratings on the Langer's Mental Health Scale (Langer, 1962). Paranormal beliefs were found to be negatively correlated with reported symptoms of psychopathology, supporting the formulation that paranormal beliefs may serve to ensure psychic integrity by acting as “self-serving cognitive biases.”     

Mental health, belief deficit compensation, and paranormal beliefs

The present study examined the relationship between religious and nonreligious paranormal beliefs and mental health, as well as the possibility that nonreligious subjects compensate for a lack of identification with traditional religion by increased nonreligious paranormal beliefs. Subjects were 80 undergraduates categorized as religious or nonreligious on the basis of scores on the Traditional Religion subscale of the Paranormal Belief Scale. Religious subjects had significantly higher total paranormal belief scores than nonreligious subjects. Those adopting religious paranormal beliefs were actually somewhat more likely to adopt other nonreligious paranormal beliefs. The failure of nonreligious subjects to compensate fully for this traditional religious belief deficit was reflected in their mental health ratings on the Langer's Mental Health Scale (Langer, 1962). Paranormal beliefs were found to be negatively correlated with reported symptoms of psychopathology, supporting the formulation that paranormal beliefs may serve to ensure psychic integrity by acting as "self-serving cognitive biases."     

The Santa Clara Strength of Religious Faith Questionnaire: Confirmatory Factor Analysis

Within contemporary psychology there is increasing interest in the role of religion on behaviour and psychological functioning. Such interest can be attested to by the growth in the number of pertinent books and articles that have been published and also the development of new self-report measures of religiosity. The Santa Clara Strength of Religious Faith Questionnaire is one such recently developed measure. It is a brief self-report measure comprising 10 items that were designed to measure strength of religious faith regardless of religious denomination or affiliation. Although Plante and Boccaccini (1997a, 1997b) have provided some preliminary evidence for the reliability and validity of the scale, the factor structure of the scale has not yet been examined. The aim of the present paper was to confirm the factor structure of the scale. The hypothesised one-factor model was tested using confirmatory factor analytic methods. Data from a sample of 106 Northern Irish undergraduate university students were examined using confirmatory factor analytic methods. A one-factor model was tested and accepted on the basis of fit statistics, therefore supporting the hypothesised unidimensional structure of the scale. The present results provide further evidence that the Santa Clara Strength of Religious Faith Questionnaire is psychometrically sound and therefore it can be recommended for further use by researchers interested in the construct of strength of religious faith.     

Role of Religion in Preventing Youth Sexual Activity in Malaysia: A Mixed Methods Study

One of the popular approaches of preventing youth sexual activity in Malaysia is using religion to promote premarital sexual abstinence. Despite this intervention, youth continue to practise premarital sex. Thus, the purpose of this exploratory mixed methods study was to understand the role of religion on sexual activity among college students in Klang Valley, Malaysia. A self-administered questionnaire survey to determine the relationship between religiosity and youth sexual activity was carried out on 1026 students recruited from 12 randomly selected colleges. Concurrently, face-to-face interviews were conducted on 15 students to explore how religiosity had influenced their decision on sexual activity. The survey data were analysed using logistic regression, while the qualitative data from the interviews were examined using thematic analysis with separate analysis for each gender. Both quantitative and qualitative results were then compared and integrated. Religious activity significantly reduced the risk of continuing sexual activity among female students (AOR = 0.67, CI = 0.47, 0.95, p = 0.02) but not male students. There was no significant relationship of religious affiliation and intrinsic religiosity (inner faith) to sexual activity by gender. Having faith in religion and strong sexual desire were the main themes that explained participants’ sexual behaviour. Engaging in religious activity might be effective at preventing female students from being sexually active. However, when sexual urges and desires are beyond control, religiosity might not be effective.     

Beyond dogmatism: The need for closure as related to religion

Our theoretical assumption is that behind the dogmatism-religion positive but not systematic relation, a clearer one may exist between religion and need for closure (Webster & Kruglanski, 1994). A positive association of religiosity with need for closure was hypothesized (except with the decisiveness facet). Subjects ( n = 239) were administered the Need for Closure Scale (NFCS), the Religious Fundamentalism Scale and a two-dimensional religiosity scale. Religious fundamentalism was positively correlated with the total NFCS, preference for order and predictability. Classic religiosity predicted high need for closure (all facets except decisiveness). However, spirituality-emotional religion was associated with low close-mindedness and low decisiveness but still high discomfort with ambiguity. Discussion includes arguments favouring the usefulness of the need for closure construct for understanding many aspects of religious personality (e.g. dogmatism, authoritarianism, prejudice, multiple conversions, distinction between permanence in order-closure and urgency for closure).     

Religiousness and obsessive-compulsive cognitions and symptoms in an Italian population

Fifty-four individuals with a high degree of religiosity, 47 with a medium degree of religiosity and 64 with low religiosity completed anonymously the Italian versions of well-established measures of obsessive-compulsive (OC) cognitions and symptoms, depression and anxiety. After controlling for anxiety and depression, religious groups scored higher than individuals with a low degree of religiosity on measures of obsessionality, overimportance of thoughts, control of thoughts, perfectionism and responsibility. Moreover, measures of control of thoughts and overimportance of thoughts were associated with OC symptoms only in religious subjects. It is concluded that religion might play a role in obsessive-compulsive disorder phenomenology. Additional research is warranted because it is plausible that only a few aspects of religious teachings (e.g., inflexibility and prohibition) are linked to OC phenomena.     

Strength of Religious Faith: A Comparison of Intercollegiate Athletes and Non-Athletes

This pilot study explored the strength of religious faith in a sample of intercollegiate athletes and non-athletes. Participants were 226 undergraduate students (57 athletes) at the University of Florida who were enrolled in undergraduate courses. Strength of religious beliefs were assessed with the Santa Clara Strength of Religious Faith—Short Form. Findings indicate that athletes reported higher levels of religious faith than non-athletes. Implications of these findings on future research and applied sport practice are discussed.     

Behavior analysis and the primary prevention of occupational injuries

Contemporary cognitive models of obsessive‐compulsive disorder emphasize the importance of various types of dysfunctional beliefs, such as beliefs about inflated responsibility, perfectionism and the importance of controlling one's thoughts. These beliefs have been conceptualized as main effects, each influencing obsessive‐compulsive symptoms independent of the contributions of other beliefs. It is not known whether beliefs interact with one another in their influence on obsessive‐compulsive symptoms. To investigate this issue, data from 248 obsessive‐compulsive disorder patients were analyzed. Dependent variables were the factor scores on the 4 Padua Inventory subscales. Predictor variables were the factor scores from the 3 factors (inflated responsibility, perfectionism and controlling one's thoughts) of the Obsessive Beliefs Questionnaire and their 2‐ and 3‐way interactions. Regression analyses revealed significant main effects; in almost all analyses one or more of inflated responsibility, perfectionism, and controlling one's thoughts factors predicted scores on the Padua factors even after controlling for general distress. There was no evidence that beliefs interact in their effects on obsessive‐compulsive symptoms, thereby providing a relatively unusual instance in which a simpler explanation (main effects only) is just as powerful as a more complex model.     

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.     

Spiritual Disposition and Understanding Illness

Although Dull and Skokan (1995) proposed a cognitive model of the effect of religion on health, they neglected to clearly identify the multi-dimensional nature of religion as a cognitive schema. The present paper identifies various aspects of spiritual disposition (defined as personality and beliefs) that can play a role in an individual’s adaptation to illness. Specifically, this paper reviews the factors of religious doctrine and affiliation, spiritual beliefs, religious orientation, God locus of control, faith and hope as aspects of a spiritual disposition and explores how they can function as resources and/or negative factors in the process of adjustment to illness. Implications for clinical health care (e.g., pastoral counsellors) are drawn from this review.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

Beyond beliefs: Challenging obsessive thoughts and compulsive behaviours within a collaborative counselling relationship

Three clients with obsessive‐compulsive disorder were studied using a multiple case study approach. Clients' experiences of cognitive‐behavioural therapy, in particular the impact of having their beliefs challenged, and their responses to self‐monitoring tasks and behavioural experiments were investigated. Data included case notes made during therapy, pre‐ and post‐therapy questionnaires, and post‐therapy semi‐structured interviews. Qualitative analysis of the data identified clients' obsessive beliefs, general negative beliefs and meta‐cognitive beliefs, and explored any post‐therapy changes in these beliefs. The results demonstrated similarities between cases in obsessive beliefs (e.g. inflated responsibility for harm), general negative beliefs (e.g. feelings of failure), meta‐cognitive beliefs (e.g. the need to control thoughts) and affect (e.g. guilt). Questionnaire data from all three clients suggested no clinically significant post‐therapy changes in general negative beliefs and meta‐cognitive beliefs. However, idiosyncratic changes in obsessive beliefs were reported during therapy and at post‐therapy interview, and clients reported improved functioning and decreased levels of distress during therapy and at interview. Responses to challenge were uniformly positive, but reactions to self‐monitoring and behavioural experiments varied across cases. The implications of these findings for the treatment of obsessive‐compulsive disorder using cognitive behavioural techniques are discussed.     

Dying Devotion: Discerning the Association Between Differential Mortality from Scarlet Fever and Religious Affiliation Among Early Edmontonians (1893–1894)

Regarding the relationship between religious affiliation and patterns of differential mortality, many hold that any proxy for religion is hopelessly confounded, but that religiosity nevertheless certainly functions to benefit the health of the devout. Edmonton’s scarlet fever epidemic (1893–1894) provides a counterexample to prevailing notions, in that religious affiliation is revealed as a risk-factor for this specific threat to health. Roman Catholic children were found to be at a significantly greater risk of dying from scarlet fever than were their counterparts from all other denominations combined, which is demonstrated as a direct corollary of religious affiliation.     

Hierarchical Structure of Dysfunctional Beliefs in Obsessive‐Compulsive Disorder

The Obsessive Beliefs Questionnaire was developed as a comprehensive measure of dysfunctional beliefs, which cognitive models consider to be etiologically related to obsessive‐compulsive disorder. Obsessive Beliefs Questionnaire subscales tend to be highly correlated, which raises the question of whether obsessive‐compulsive‐related beliefs are hierarchically structured, consisting of lower‐order factors loading on 1 or more higher‐order factors. To investigate the nature and relative importance of these factors, a hierarchical factor analysis was conducted (n = 202 obsessive‐compulsive disorder patients), using a Schmid‐Leiman transformation. Results indicated a higher‐order (general factor) and 3 lower‐order factors: (i) responsibility and overestimation of threat, (ii) perfectionism and intolerance of uncertainty and (iii) importance and control of thoughts. The high‐order factor accounted for more variance in Obsessive Beliefs Questionnaire scores (22%) than did the lower‐order factors (6–7%), thereby underscoring the importance of the higher‐order factor. Despite the importance of the higher‐order factor, the lower‐order factors significantly predicted unique variance in measures of obsessive‐compulsive symptoms, including severity ratings of compulsions. These finding suggest that cognitive models of obsessive‐compulsive disorder should take into consideration the hierarchic structure of obsessive‐compulsive‐related beliefs.