Influence of Religiosity and Alcohol Use on Personal Well-Being

ABSTRACT

A study of some correlates of life satisfaction among residents of two retirement communities. One community represents retired secular professionals, and the other is made up of retired religious professionals. Based on 156 interviews, data were examined dealing with life satisfaction, religiosity, social interaction extent of alcohol use, death anxiety, and perceived health. A comparison between the two communities shows that residents or the religious community score higher on measures of life satisfaction, social activity, and religiosity, lower on death anxiety, and alcohol consumption. Another statistical analysis shows that religiosity plays a direct role in feelings of personal well-being.     

Secularization and the Wider Gap in Values and Personal Religiosity Between the Religious and Nonreligious

Increasing proportions of religious nonaffiliation characterize most Western societies, although the periods over which these increases have occurred and the speed in which they happen do vary. Consequently, some nations now have larger unaffiliated groups and others much smaller ones. What is less well known is if, in areas where unaffiliated groups are larger, the religious “nones” have become more distinct from the actively religious in their attitudes and behavior. In contexts of advanced secularization, to what extent is the gap greater between the actively religious and the nonreligious when it comes to their views on family life and reproduction, for example? In regards to their levels of religiosity and spirituality in their private lives? Are the unaffiliated more liberal in their attitudes and less religious in their private life? This article sheds light on these questions by analyzing data from over 200 North American, European, and Oceanic country subregions included in the 2008 International Social Survey Programme. With hierarchical linear models, I find that, in areas where the unaffiliated form a larger proportion of the population, the differences between the actively religious and the unaffiliated in family values and personal religiosity tend to be greater.     

Religiosity and social desirability: A response to Eysenck (1999)

Recent studies have shown that delusion-like experiences (DLEs) are common among general populations. This study investigates whether the prevalence of these experiences are linked to the embracing of New Age thought. Logistic regression analyses were performed using data derived from a large community sample of young adults (N = 3777). Belief in a spiritual or higher power other than God was found to be significantly associated with endorsement of 16 of 19 items from Peters et al. (1999b Peters, ER, Joseph, SA and Garety, PA. 1999b. Measurement of delusional ideation in the normal population: Introducing the PDI (Peters et al. Delusions Inventory). Schizophrenia Bulletin, 25(3): 553–576. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]) Delusional Inventory following adjustment for a range of potential confounders, while belief in God was associated with endorsement of four items. A New Age conception of the divine appears to be strongly associated with a wide range of DLEs. Further research is needed to determine a causal link between New Age philosophy and DLEs (e.g. thought disturbance, suspiciousness, and delusions of grandeur).     

Intrinsic Religious Orientation: Implications in the Study of Religiosity and Personal Adjustment in the Aged

Abstract

The behavior of 600 automobile drivers was unobtrusively observed at stop signs during the day and at night. The frequency of complete stops and of no-stops increased at night, at least for single drivers approaching the sign in the absence of oncoming traffic. This pattern of response appeared to result from increased stops for females and increased no-stops for males.     

Measuring Satisfaction with Religiosity and Its Contribution to the Personal Well-Being Index in a Muslim Sample

This research aims to explore Satisfaction with Religiosity/Spirituality (SR/S) in a large sample of Muslims (1388 males, 1172 females) from Algeria. It also provides empirical evidence for the addition of a SR/S Domain item to the Personal Well-Being Index (PWI). A questionnaire dealing with satisfaction with a range of personal and societal domains was used. Results support previous findings (Wills Journal of Happiness Studies 10(1):49–69, 2009), and are in agreement with the recommendations of the International Well-being Group (Group discussion, 2006; IWG 2006). The new domain item makes a statistically significant — albeit a slight — contribution in predicting general satisfaction with life (SWL). Notably, higher satisfaction with religiosity/spirituality is found in women compared to men, married individuals compared to single ones, and inhabitants of the Sahara desert locations compared to people from other regions of Algeria.     

Toward a Tripartite Factor Structure of Mental Health: Subjective Well-Being,Personal Growth,and Religiosity

According to recent research findings, the domain of psychological well-being may be represented by 2 basic factors: subjective well-being (e.g., happiness, life satisfaction) and personal growth (e.g., self-actualization, a sense of meaningfulness). This study tested the hypothesis that in addition to those 2 factors, a 3rd basic factor is necessary to adequately describe the ways in which people search for well-being. That factor is a type of religiosity that is based on other-centeredness and self-renunciation. A sample of 242 undergraduate and graduate students completed 10 measures of psychological well-being that resulted in 21 scales and subscales. Principal components analyses provided initial support for a tripartite model of psychological well-being. Results also suggested that current measures of personal growth may measure either the autonomy or mature social relationships components of the construct.     

Somatosensory Theory and Personal Violence (Suicide and Homicide)

Abstract

In the conflict grid of Blake and Mouton (1964, 1970), compromising is conceptualized as a separate style of conflict management in a central position among those of avoiding, accommodating, problem solving, and forcing. Pruitt and Rubin (1986) see no need to postulate a fifth strategy of compromising. Using correlations among actors' styles of conflict management, the present study shows that compromising is conceptually closer to problem solving than to avoiding, accommodating, and forcing, regardless of the conflict intensity. Respondents were 339 Dutch manual workers and supervisors on 23 construction sites. The main, tentative interpretation of the findings is that the social-psychological consequences of compromising and problem solving tend to be the same, however different the behaviors may be.     

Emotional (Non-)Expression and Health: Data,Questions, and Challenges

The available evidence on the relationship between expression and non-expression of emotions (E/NE) and health is selectively and critically reviewed. It is concluded that research in this field still lacks conceptual lucidity with regard to the many existing E/NE concepts. Despite the fact that few studies adopted appropriate designs for examining causal relationships, some intriguing results have been reported showing promise for the future. These results involve prospective associations between E/NE and chronic disease, such as cardiovascular disease and HIV infection related outcomes. Future studies have to better discriminate between (i) various forms of E/NE, (ii) different (social) contexts of E/NE as well as different cognitive decision processes underlying E/NE, and (iii) individuals for whom different forms of E/NE may be adaptive. We recommend that besides (quasi)experimental studies on the potential mechanisms involved, more prospective studies are conducted in this field in order to allow for causal inferences.     

Existential Confrontation and Religiosity

Recent research suggests that religious intrinsicness should predict a failure to confront existential problems whereas an interactional orientation should promote the opposite influence. This study, however, demonstrated that intrinsicness is associated only with traditional religious resolutions of such difficulties and that the interactional approach is essentially unrelated to confrontation with existential realities. These data therefore failed to support claims that orthodox, intrinsic individuals are rigid in their approach to the basic existential questions of life; the data also illustrated the importance of differentiating thought content from thought process in analyzing religious influences on psychological functioning.     

Religiosity and Marital Satisfaction

This study examined the association between religiosity and marital satisfaction among first-married and remarried adults. Seven hundred and eighty-seven heterosexually married adults from the Flanders region in Belgium completed the Maudsley Marital Questionnaire (MMQ) and a four-item religiosity scale, measuring marital satisfaction and religiosity respectively. This study found the effect of gender and marital status statistically significant (p < .0001) on religiosity. For marital satisfaction, the effect of gender and marital status statistically significant only for MMQ-S (p < .0001) and MMQ-M (p < .0001) respectively. Religiosity had a significant positive correlation (r = .19, p < .0001) with sexual-adjustment problems (MMQ-S). The ultimate aim of this study was to inform marital and relational therapists the value of a possible association religiosity has on marital satisfaction.This study was conducted at the Institute for the Family and Sexuality Sciences, Katholieke Universiteit Leuven, as part of doctoral research.     

Religiosity and Cancer Screening

Churches have been suggested as avenues to reach African-American populations with messages about health because of their strong participation in church activities. Membership in several religious denominations has been associated with healthy lifestyle practices that are associated with lower cancer-incidence rates and better coping strategies among cancer patients. Among African-American women, however, belief in God as their doctor might preempt seeking treatment for cancer. The goal of the present study was to examine the influence of church participation and religious beliefs on the utilization of breast and cervical cancer screening among low-income, predominantly African-American women. A cohort consisting of 290 women was surveyed at baseline and one year later to determine the association between screening rates in the past year and measures of religiosity. The majority of women were members of a church (88%), with fairly regular church attendance (51% reported weekly attendance), and strong beliefs regarding God's influence on their health (e.g. 88% agreed that God was their doctor). Church attendance was the only religious variable related to screening frequency in univariate analyses, with those reporting attending church 1–3 times per month more likely to receive mammography screening (p = .013). Churches can provide avenues to reach African-American women about cancer screening; strong religious beliefs do not, however, appear to keep women from receiving regular screening exams.     

Religiosity and psychological well-being

The aim of the present study was to investigate the relationship between religiosity and psychological well-being in a sample of Greek Orthodox Christians. Previous research has documented that personal devotion, participation in religious activities, and religious salience are positively associated with different criteria of psychological well-being. The sample (83 men and 280 women) with an age range from 18 to 48 years, was strongly skewed with respect to sex (77% female) and education level (95% were university students or university graduates). Religiosity was operationalized as church attendance, frequency of prayer and belief salience. In addition, a single item referring to beliefs about God was used. Depression, anxiety, loneliness, and general life satisfaction were selected as dependent variables because they reflect important dimensions of psychological well-being. Preliminary analyses showed that sex was significantly related to the three religiosity variables (church attendance, frequency of prayer, belief salience), with women being more religious than men. Consistent with previous research, correlations suggested that church attendance and belief salience were associated with better life satisfaction. The results of hierarchical regression analysis showed a significant positive association between anxiety and frequency of personal prayer. Finally, personal beliefs about God did not seem to relate to any of the psychological well-being measures. The results of the present study partially support the hypothesized association between religiosity and psychological well-being.     

The Effects of Emotional (Non-)Expression in (Chronic) Disease: A Meta-Analytic Review

Research on emotional (non-)expression is characterized by two facets; it has mainly focused on healthy individuals and it has failed to explore the relationships between the different concepts describing expression and non-expression. A meta-analysis was conducted in order to identify the differential effects of emotional expression and non-expression in patient samples. Results showed that neither expression, nor non-expression of emotions was related to perception of disease severity. Psychological distress increased in relation to emotional non-expression, but no effect was shown for emotional expression. Emotional non-expression was also related to adopting a helpless attitude towards the disease. The conceptual and methodological disparities identified in the retrieved studies undermined the validity of the emerged relationships. Reported changes in physical and psychological outcomes were related to the kind of research design, operationalization of (non-)expression and the clinical and psychological condition of the recruited samples. Implications for improving future research are discussed.     

Slowing Down Time: An Exploration of Personal Life Extension Desirability as it Relates to Religiosity and Specific Religious Beliefs

As medical technology continues increasing the possibility of living a longer life, the public’s valuing of these developments must be considered. This study examines attitudes toward extending the human life span within a student population at a Christian university. Religious factors were hypothesized to affect life extension desirability. Scores on measures of willingness to defer to God’s will, meaning derived from religion, positive afterlife beliefs, and intrinsic religiosity were significantly and inversely related to life extension desirability. Implications of these findings are discussed, including encouraging medical practitioners to respect decision-making processes of religious persons who may find life extension interventions undesirable.     

Religiosity and coping with loneliness

Loneliness is a universal experience which transcends age, sex, geography, and culture. Religion, and often one's religiosity, are known to affect one's approach to life, behaviour, and social involvement. The present, preliminary study aimed to explore whether coping with loneliness is influenced by one's religious observance. The present study focused on Israeli Jews. 250 participants identified themselves as Secular, Conservative, or Orthodox, by answering a 34-item yes/no questionnaire on loneliness. The three groups statistically significantly differed in their manner of coping with loneliness only on the Religion and Faith subscale, as hypothesized. Similar studies with people of other religious denominations could further highlight that issue.     

Religiosity and adolescent marijuana use

Among adolescents, religiosity has been associated with lower rates of marijuana use, though few studies have examined its impact on the perceived risk of use. There is strong support that perceived risk of using marijuana is negatively correlated with the frequency of use. We examined the relationship among religiosity, perceived risk, and marijuana use from a national survey of adolescents that contained questions about lifetime, weekly, and past month substance use, social support, religious involvement and attitudes, and perceived riskiness of use. We tested a structural equation model of relationships among latent variables of religiosity and perceived risk, and an observed variable of total days of marijuana use in the past 12 months. Results indicated the model was a good fit to the data and described a mediating relationship of perceived risk of use between religiosity and marijuana use. Implications for leveraging religiosity in prevention of substance use are discussed.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).