Religious Beliefs,Diet, and Physical Activity Among Jewish Adolescents

Despite a well‐documented connection between religion and mortality, the link between religion and obesity‐related outcomes and behaviors has not been adequately studied, particularly among adolescents. This study examines whether self‐reported religious beliefs influence decisions about physical activity and diet in a sample of Jewish adolescents (n = 351). The results show that reporting a stronger influence of religious beliefs on health behaviors is associated with behaviors related to physical activity, but not diet. In adjusted regression models, individuals who report that their religious beliefs influence decisions about being physically active “a lot” have significantly more active days per week than those who say their religious beliefs do not influence such decisions. Similar effects are seen with regard to the students’ overall amount of sedentary time. The results shed light on previously documented relationships between religion and health, provide practical implications for religious organizations and leaders, and suggest areas for future research.     

Diverse Supernatural Portfolios: Certitude,Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal Beliefs

Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional “paranormal” supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are “small steps” toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Skepticism: Genuine unbelief or implicit beliefs in the supernatural?

We examined whether skeptics hold implicit supernatural beliefs or implicit cognitive underpinnings of the beliefs. In study 1 (N = 57), participants read a biological or a religious story about death. The story content had no effect on skeptics’ (or believers’) afterlife beliefs. Study 2 examined the relationships between religious and non-religious paranormal beliefs and implicit views about whether supernatural and religious phenomena are imaginary or real (n1 = 33, n2 = 31). The less supernatural beliefs were endorsed the easier it was to connect “supernatural” with “imaginary”. Study 3 (N = 63) investigated whether participants’ supernatural beliefs and ontological confusions differ between speeded and non-speeded response conditions. Only non-analytical skeptics’ ontological confusions increased in speeded conditions. The results indicate that skeptics overall do not hold implicit supernatural beliefs, but that non-analytically thinking skeptics may, under supporting conditions, be prone to biases that predispose to supernatural beliefs.     

Dynamic Factor Analysis of Worldviews/Religious Beliefs and Well-Being among Older Adults

Intraindividual patterns of time-lagged relationships among self-reports of worldviews/religious beliefs, self-concept, and physical and psychological well-being were investigated. Participants were older adults (mean age = 77 years) who were measured weekly covering a total of 25 weeks. Dynamic Factor Models were fitted to multivariate repeated measures data pooled over subsets of participants. The results showed significant time-lagged cross-factor relationships suggesting that worldviews/religious beliefs had a significant direct effect on self-concept and physical health over 2 weeks. For each factor series, there were substantial autoregressive effects indicating persisting effects of factors on themselves over 1 or 2 weeks. A link between worldviews/religious beliefs and physical health was found in the time-lagged structure of within-person variability. The findings underscore the need to study both intraindividual change and interindividual differences in intraindividual variability to obtain a better understanding of behavior and behavioral development.

An Existential Perspective of Body Beliefs and Health Assessment

Successful health assessments are ongoing and rely on a clinician/client interaction, which is influenced by both the client’s and the clinician’s beliefs about their bodies. These beliefs about the human body arise out of religious and cultural contexts. Theories often explain cultural context by comparison of differences and similarities between the client and the clinician and/or between the client and the dominant culture. This approach can carry a bias inherent in the comparison to dominant beliefs held by those with the most power and economic advantage. The author suggests an existential approach in which client and clinician bodies interact each as adept, autonomous individuals with a conglomerate of beliefs about body and health.The author is an Interdisciplinary PhD candidate in Music Therapy and Health Psychology at the University of Missouri-Kansas City Conservatory of Music. Her research goals include the interrelationship of music, spirituality, and cardiovascular health. She is a Board Certified music therapist and has served in that capacity since 1980 in mental health facilities, hospice, and private practice.     

Health Care Behaviours and Beliefs in Hasidic Jewish Populations: A Systematic Review of the Literature

Cultural issues impact on health care, including individuals’ health care behaviours and beliefs. Hasidic Jews, with their strict religious observance, emphasis on kabbalah, cultural insularity and spiritual leader, their Rebbe, comprise a distinct cultural group. The reviewed studies reveal that Hasidic Jews may seek spiritual healing and incorporate religion in their explanatory models of illness; illness attracts stigma; psychiatric patients’ symptomatology may have religious content; social and cultural factors may challenge health care delivery. The extant research has implications for clinical practice. However, many studies exhibited methodological shortcomings with authors providing incomplete analyses of the extent to which findings are authentically Hasidic. High-quality research is required to better inform the provision of culturally competent care to Hasidic patients.     

Paranormal beliefs: their dimensionality and correlates

Lack of conceptual clarity and multivariate empirical studies has troubled research on superstitious, magical and paranormal beliefs. We defined paranormal beliefs as beliefs in physical, biological or psychological phenomena that feature core ontological properties of another ontological category. The aim was to bring together a range of beliefs and their potential correlates, to analyse whether the beliefs form independent subsets, and to test a structural model of the beliefs and their potential correlates. The results (N = 3261) showed that the beliefs could be best described by one higher‐order factor. There were also four lower‐order factors of paranormal beliefs but their explanatory power was low. Magico‐religious beliefs were best explained by high intuitive thinking, a humanistic world view and low analytical thinking. Copyright © 2006 John Wiley & Sons, Ltd.     

Erosion of Belief and Disbelief: Effects of Religiosity and Negative Affect on Beliefs in the Paranormal and Supernatural

Abstract

The authors investigated the effects of religiosity and negative affect on beliefs in the paranormal and supernatural among 94 undergraduate students enrolled in psychology classes at a small, private U.S. university. They hypothesized that religiosity would predict differential beliefs in the supernatural versus the paranormal but that negative affect would attenuate these beliefs. In addition, the authors predicted that belief in the supernatural and negative affect would interact to predict belief in the paranormal. Overall, the results were consistent with predictions. The religious participants were skeptical of paranormal phenomena but were accepting of supernatural phenomena. In addition, increased reports of negative affect over the preceding year appeared to attenuate belief in the supernatural for the religious participants. By contrast, for the nonreligious participants, increased belief in both the supernatural and paranormal was predicted when reports of negative affect were high. Finally, the interaction of supernatural belief and negative affect significantly predicted belief in the paranormal.     

Religious Involvement and Its Association to Risk Behaviors among Older Youth in Foster Care

This study examined religious involvement and its association to risk behaviors (sexual behavior, marijuana use, alcohol use, and cigarette use) among older youth in foster care (N=383). Three dimensions of religious involvement were assessed—church or religious service attendance, religious practices, and religious beliefs. Findings showed that gender, ethnic group membership, sexual abuse history, and placement type were significantly associated with older foster care youth’s religious involvement. Hierarchical logistic regression analyses showed that religious service attendance was associated with reduced odds of youth’s engagement in sexual behavior in the past 2 months and current use of cigarettes. In addition, greater religious beliefs were associated with a reduction in odds of youth’s use of alcohol in the past 6 months and current use of cigarettes. The consideration of religious involvement as a positive influence and resource that may reduce unhealthy risk behaviors among older youth in foster care is discussed.     

Emotion Beliefs and Cognitive Behavioural Therapy for Social Anxiety Disorder

Despite strong support for the efficacy of cognitive behavioural therapy (CBT) for social anxiety disorder (SAD), little is known about mechanisms of change in treatment. Within the context of a randomized controlled trial of CBT, this study examined patients' beliefs about the fixed versus malleable nature of anxiety—their ‘implicit theories’—as a key variable in CBT for SAD. Compared to waitlist (n = 29; 58% female), CBT (n = 24; 52% female) led to significantly lower levels of fixed beliefs about anxiety (M_baseline = 11.70 vs. M_Post = 7.08, d = 1.27). These implicit beliefs indirectly explained CBT-related changes in social anxiety symptoms (κ² = .28, [95% CI = 0.12, 0.46]). Implicit beliefs also uniquely predicted treatment outcomes when controlling for baseline social anxiety and other kinds of maladaptive beliefs (perceived social costs, perceived social self-efficacy, and maladaptive interpersonal beliefs). Finally, implicit beliefs continued to predict social anxiety symptoms at 12 months post-treatment. These findings suggest that changes in patients' beliefs about their emotions may play an important role in CBT for SAD.     

Response Expectancies and Irrational Beliefs Predict Exam-Related Distress

Individual differences in cognitive factors such as response expectancies and irrational beliefs (IBs) have been shown to contribute to variability in distress associated with stressful situations. However, their independent influence on distress when examined within the same study has not been established, nor has the potential of mediational relationships. The purpose of this study was to investigate the contribution of response expectancies and IBs (both general and exam-specific) to exam-related distress in a prospective study. Results revealed that both response expectancies and general IBs separately predicted exam-related distress (p’s<.05; N=105). Observed effects of general IBs were perfectly mediated by, and observed effects of exam-specific IBs were partially mediated by, response expectancies using the Baron and Kenny approach. These data support the view that cognitive factors contribute to psychological distress and are consistent with response expectancy and rational emotive behavior theories. The results suggest that interventions focused on response expectancies and IBs might be an effective means to reduce psychological distress associated with real life stressors such as exams. Future research is needed to determine whether this effect generalizes to other stressful situations. Dr. Montgomery is Director of the Integrative Behavioral Medicine Program at the Mount Sinai School of Medicine. Dr. David is an associate professor at Babes-Bolyai University, in Romania. Dr. DiLorenzo is an assistant professor in the Psychology Department of Stern College. Dr. Schnur is a postdoctoral fellow in the Department of Oncological Sciences at Mount Sinai School of Medicine. This work was supported by the National Cancer Institute (CA81137) and the American Cancer Society (PF-05-098-01-CPPB).     

Supernatural beliefs: Considered adaptive and associated with psychological benefits

Supernatural beliefs include peculiar beliefs, which are often considered a sign/symptom of psychopathology (e.g., Psi, remote viewing), religious/spiritual beliefs (e.g., angels), and fate beliefs (e.g., everything happens for a reason). We addressed limitations in the empirical literature by investigating, among a psychologically healthy community sample (n = 189) the perceived adaptivity of supernatural peculiar, religious/spiritual and fate beliefs. Results demonstrated that supernatural beliefs were considered adaptive (important, having a positive impact, serving understanding and hedonic functions). Perceived adaptivity, especially the understanding function, was consistently associated with psychological benefits (more life satisfaction, emotional clarity and positive affect, less negative affect, depression and perceived stress). Perceived adaptivity and associations with psychological benefits did not differ by belief type. The current study suggests that supernatural beliefs, broadly, and peculiar beliefs, specifically, are potentially adaptive in several ways, and associated with psychological benefits.     

Parental Perceptions of Characteristics of Non-Parental Child Care: Belief Dimensions, Family and Child Correlates

Investigators argue that it is essential to consider why parents select non-parental child care arrangements in studying the effects of that care on a child’s development. Existing investigations explore family economic and demographic characteristics as determinants of child care choice. The present investigation examined a wide array of parents’ beliefs about characteristics of child care arrangements with the goal of determining if these could be reduced to coherent dimensions. The emergent belief sets were examined in relation to maternal and child characteristics as potential correlates. Two hundred and twenty respondents with children in non-parental care completed surveys. These individuals represent diverse ethnic and economic groups. Ratings of the importance of characteristics were factor analyzed resulting in a six factor solution: Practical Concerns, Institutional Structure, Curriculum, Scheduling, Child Centered Orientation and School Readiness. The latter factor, or program components promoting social skills and classroom behaviors associated with succeeding in school, was identified as the most important dimension. Parents describing their children as more difficult temperamentally and as less developmentally advanced tended to describe school readiness and curriculum issues as less important. Child characteristics accounted for unique variance above and beyond mothers’ characteristics in predicting to parental beliefs. Results suggest that parents as consumers possess coherent belief sets and are sensitive to children’s developmental needs in evaluating care arrangements.     

Smart and Tensed Beliefs

The aim of this paper is to defend a prototype B-theory answer to McTaggart’s Puzzle about Time. Smart hopes to solve the issue by pointing to the “anthropocentricity” of temporal A-notions. There is one important problem: explaining Prior cases (for instance being relieved that a painful experience is over) in B-theoretic terms. First, it is argued that the problem is how to explain the nature of the subject’s tensed belief in Prior cases; the essential indexicality of the concept ‘now’. Then it is suggested that Smart could utilize Burge’s framework for dealing with de re beliefs and a way of formalizing tensed beliefs is proposed. The last section of the paper deals with the exact role of the formalized indexical element. If these three steps are worked out, we might have an explanation of the facts involved in Prior cases without mentioning any A-facts. Hence an important problem to a Smart-influenced B-theory is solved, and McTaggart’s Puzzle answered in an adequate manner.     

Maladaptive Core Beliefs and their Relation to Generalized Anxiety Disorder

Research has demonstrated that individuals with generalized anxiety disorder (GAD) hold unhelpful beliefs about worry, uncertainty, and the problem-solving process. Extant writings (e.g., treatment manuals) also suggest that other types of maladaptive beliefs may characterize those with GAD. However, these other beliefs have received limited empirical attention and are not an explicit component of cognitive theories of GAD. The present study examined the extent to which dysfunctional attitudes, early maladaptive schemas, and broad self-focused and other-focused beliefs explain significant variance in GAD symptoms, over and above negative and positive beliefs about worry, negative beliefs about uncertainty, and negative beliefs about problems. N = 138 participants classified into Probable GAD and Non-GAD groups completed self-report measures. After controlling for trait anxiety and depressive symptoms, only beliefs about worry, negative beliefs about uncertainty, and schemas reflecting unrelenting standards (e.g., “I must meet all my responsibilities all the time”), the need to self-sacrifice (e.g., “I'm the one who takes care of others”), and less positive views of other people and their intentions (e.g., lower endorsement of views such as “other people are fair”), were unique correlates of Probable GAD versus Non-GAD or GAD severity. Theoretical and clinical implications are discussed.     

Harmful Ideas,The Structure and Consequences of Anti‐Semitic Beliefs in Poland

The harmfulness of anti‐Semitic beliefs is widely discussed in current political and legal debates (e.g., Cutler v. Dorn). At the same time, empirical studies of the psychological consequences of such beliefs are scarce. The present research is an attempt to explore the structure of contemporary anti‐Semitic beliefs in Poland—and to evaluate their predictive role in discriminatory intentions and behavior targeting Jews. Another aim was to determine dispositional, situational, and identity correlates of different forms of anti‐Semitic beliefs and behavior. Study 1, performed on a nation‐wide representative sample of Polish adults (N = 979), suggests a three‐factorial structure of anti‐Semitic beliefs, consisting of: (1) belief in Jewish conspiracy, (2) traditional religious anti‐Judaic beliefs, and (3) secondary anti‐Semitic beliefs, focusing on Holocaust commemoration. Of these three beliefs, belief in Jewish conspiracy was the closest antecedent of anti‐Semitic behavioral intentions. Study 2 (N = 600 Internet users in Poland) confirmed the three‐factor structure of anti‐Semitic beliefs and proved that these beliefs explain actual behavior toward Jews in monetary donations. Both studies show that anti‐Semitic beliefs are related to authoritarian personality characteristics, victimhood‐based social identity, and relative deprivation.     

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.     

Assessing Belief in the 10 Commandments: The Multidimensional 10 Commandments Questionnaire

Instruments designed to assess various aspects of religion are widespread, but few have been constructed to assess specific religious values and beliefs. The purpose of the present research was to address this limitation by providing preliminary evidence for the reliability and validity of the Multidimensional 10 Commandments Questionnaire (M10CQ), a self-report instrument that measures belief in the 10 Commandments. Data from three separate samples provided evidence supporting the reliability (i.e., internal consistency) of the M10CQ subscales. Other results indicated that women endorsed many of the 10 Commandments more strongly than men, and that various Commandments predicted people’s mental health (less hostility), their parenting style (more authoritarian and authoritative parenting), and their interpersonal attachments (a more trusting bond with others). The findings reported in this research help to identify the ways in which religious values and beliefs are integrated with multiple aspects of people’s lives. The discussion highlights the usefulness of the Multidimensional 10 Commandments Questionnaire (M10CQ) for studying religious beliefs and values.

Spiritual Beliefs and Barriers Among Managed Care Practitioners

Purpose: Ninety percent of American adults believe in God and 82% pray weekly. A majority wants their physicians to address spirituality during their health care visit. However, clinicians incorporate spiritual discussion in less than 20% of visits. Our objectives were to measure clinician beliefs and identify perceived barriers to integrating spirituality into patient care in a statewide, primary care, managed care group. Methods: Practitioners completed a 30-item survey including demographics and religious involvement (DUREL), spirituality in patient care (SPC), and barriers (BAR). We analyzed data using frequencies, means, standard deviations, and ANOVA. Findings: Clinicians had a range of religious denominations (67% Christian, 14% Jewish, 11% Muslim, Hindu or Buddhist, 8% agnostic), were 57% female and 24% had training in spirituality. Sixty-six percent reported experiencing the divine. Ninety-five percent felt that a patients spiritual outlook was important to handling health difficulties and 68% percent agreed that addressing spirituality was part of the physicians role. Ninety-five percent of our managed care group noted 8lack of time as an important barrier, lack of training was indicated by 69%, and 21% cited fear of response from administration. Conclusions: Managed care practitioners in a time constrained setting were spiritual themselves and believed this to be important to patients. Respondents indicated barriers of time and training to implementing these beliefs. Comparing responses from our group to those in other published surveys on clinician spirituality, we find similar concerns. Clinician education may overcome these barriers and improve ability to more fully meet their patients expressed needs regarding spirituality and beliefs.*This material has previously been presented as an abstract at the Culture and End of Life Conference, Association of Medical Colleges Spirituality, Kansas City, MO, September 12–14, 2002.Project supported by the Foundation for Spirituality in Medicine, Baltimore, MD