Religion and Family Relational Health: An Overview and Conceptual Model

This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered. Loren Marks is an Assistant Professor of Family, Child, and Consumer Sciences in the School of Human Ecology at Louisiana State University. He and his research collaborator, David Dollahite of BYU, have conducted extensive qualitative research with over 125 Christian, Jewish, Mormon, and Muslim families to examine the interfaces between religion, individual development, and family relationships.     

The moderating role of ethnicity in the relation between religiousness and mental health among ethnically diverse college students

Many studies have documented the links between dimensions of religiousness with mental health (e.g., Hackney and Sanders 2003; Mofidi et al. 2006). However, very little is known about whether these links differ across ethnic groups. This study examined the contribution of dimensions of religiousness to the prediction of mental health in an ethnically diverse sample of 413 college students (167 European Americans, 83 African Americans, 81 Asian Americans, and 82 Latino Americans). Results indicated significant ethnic differences across dimensions of religiousness. African Americans were significantly higher on religious engagement and religious conservatism than the other ethnic groups and significantly lower on religious struggle than European Americans. Moderated multiple regressions revealed that increases in religious struggle was associated with poorer mental health for African Americans and Latino Americans, while increases in religious engagement and ecumenical worldview were associated with better mental health for African Americans. The findings indicate that ethnicity is an important factor to consider when examining the link between religiousness and mental health.     

Religious Social Identity as an Explanatory Factor for Associations between More Frequent Formal Religious Participation and Psychological Well-Being

Guided by social identity theory, this study investigated having a closer identification as a member of one's religious group as an explanatory mechanism for linkages between more frequent formal religious participation and better subjective psychological well-being (more positive affect, less negative affect, and more life satisfaction). Multivariate regression models were estimated based on data from 3,032 participants, ages 25 to 74, in the 1995 National Survey of Midlife in the U.S. (MIDUS). Results provided support for the mediating effect of religious social identity on the associations between more frequent religious service attendance and all three dimensions of psychological well-being examined. Given the lack of previous empirical attention to social identity within the literature on religiosity and mental health, these findings contribute to our understanding of self, religion, and health, while also pointing to the importance of continuing to draw on well developed social psychological theory in investigations of linkages between religion and health.     

The Influence of Close Ties on Depression: Does Network Religiosity Matter?

Despite a growing body of the literature on how features of social networks influence well-being, we know little of how the religiosity of social networks matter. This study addresses three types of religious social network ties and their association with mental health: same (non)-religious ties, religious discussion ties, and ties offering prayers on an individual's behalf. Using ego-centric network data from the 2006 Portraits of American Life Study (N = 2,223), multivariate regression results suggest that a greater number of ties that discuss religion and pray for the respondent are detrimental to the mental health of those of a low religious salience. Taken together, this study demonstrates that religious dimensions of social networks exact an important influence on mental health and highlights the importance of identifying specific features of religion among core network ties.     

Religion and health relationships: A review

This review examines various studies showing the relation between religiosity (religious beliefs and/or practices) and health. It also includes church attendance and its relation to drug use. The role of the church in health promotion is discussed, with examples of church intervention model programs. Several attempts have been made to measure religiosity and religious commitment, but as yet little has been done to identify specific dimensions of religion as they relate to health behaviors. Even though the literature indicates that religion is generally associated with health behaviors, health status, and longevity, further research on the specifics of this relationship is needed.He has been doing research on the relation between religion and health for the past five years.     

Religious Social Identity as an Explanatory Factor for Associations Between More Frequent Formal Religious Participation and Psychological Well-Being

Abstract

Guided by social identity theory, this study investigated having a closer identification as a member of one's religious group as an explanatory mechanism for linkages between more frequent formal religious participation and better subjective psychological well-being (more positive affect, less negative affect, and more life satisfaction). Multivariate regression models were estimated based on data from 3,032 respondents, ages 25 to 74, in the 1995 National Survey of Midlife in the U.S. Results provided support for the hypothesis that religious social identity would mediate the associations between more frequent religious service attendance and all three dimensions of subjective psychological well-being examined. These findings contribute to understandings of self, religion, and health while indicating the continued importance of drawing on well-developed social psychological theory in investigations of linkages between religion and mental health.     

Existential and religious issues when admitted to hospital in a secular society: Patterns of change

Situated in a secular culture, this study examined the relationship between four dimensions of health and a number of existential, religious, and spiritual/religious practice variables in questionnaires sampled from 480 Danish hospital patients. Illness dimensions were: self-rated health, severity of illness, illness duration, and recent changes in illness. The results indicated the youngest age group (<36 years) to be the most active on all existence/religious/practice variables. Small overall correlations were found between the illness dimensions and existential/religious/practice variables, but results had underlying complex patterns. The dimension of severity of illness showed the most consistent results in the expected direction: the worse the illness, the more existential/religious/practice activity, but very different patterns were found for men and women. Men generally had low levels of existential/religious/practice issues, when illness was not severe, but levels heightened when illness turned worse. The opposite was the case for women who had overall higher levels, when illness was not severe, but unexpectedly lost interest and activity when the illness grew worse, especially regarding the religious faith variables. When illness turned to the better, women (re)gained religious faith. The illness duration of 1–3 months showed to be the most sensitive period for the existential/religious/practice variables involved. The patients’ experience of change in existential/religious/practice issues and the actual measured change pattern did not always follow each other. The findings might contribute to clinical reflection and planning in health care settings in secular societies like in Scandinavia.     

Religion and Public Health

The paper begins by acknowledging several ways in which religious beliefs and behavior have had a negative impact on people's physical and mental health; fanatical violence, mortifying asceticism, and oppressive traditionalism (e.g., sexism) are mentioned. Three areas of positive influence are explored: 1) the role of religious practices in personal health; 2) the impact of social ministries on community health, and 3) the complementarity of religious ideas of salvation with medical conceptions of health in contemporary conceptions of human well-being. That religion mediates between the social and individual dimensions of well-being is a unifying theme of the paper.Philosopher of religion who taught for many years at     

Dimensions of Religiousness and Spirituality as Predictors of Well-Being in Advanced Chronic Heart Failure Patients

We examined relationships between seven dimensions of religion/spirituality (RS) (forgiveness, daily spiritual experiences, belief in afterlife, religious identity, religious support, public practices, and positive RS coping) and three dimensions of well-being (physical, mental, and existential) in a sample of 111 patients with advanced chronic heart failure. Participants completed questionnaires at baseline and 3 months later. Results showed that fairly high levels of RS were reported on all seven dimensions. Furthermore, RS dimensions were differentially related to well-being. No aspect of RS was related to physical well-being, and only a few aspects were related to mental well-being. Forgiveness was related to less subsequent depression, while belief in afterlife was related to poorer mental health. All aspects of RS were related to at least one aspect of existential well-being. In particularly, daily spiritual experiences were linked with higher existential well-being and predicted less subsequent spiritual strain. These results are consistent with the view that in advanced disease, RS may not affect physical well-being but may have potent influences on other aspects of well-being, particularly existential aspects.     

Aspiration Strain and Mental Health: The Education‐Contingent Role of Religion

This study examines whether dimensions of religious involvement (i.e., perceived divine control, private religious practices, and religious social integration) buffer associations between aspiration strain and mental health outcomes (i.e., psychological distress, loneliness, and optimism). We also test three‐way interactions to determine whether the stress‐buffering effects of religious involvement are amplified among undereducated persons. We test our hypotheses with cross‐sectional survey data from Vanderbilt University's Nashville Stress and Health Study (2011–2014), a probability sample of non‐Hispanic white and black adults from Davidson County, Tennessee (n = 1,252). Results from multivariate regression models confirmed: (1) aspiration strain was positively associated with psychological distress and loneliness, and negatively associated with optimism; and (2) religious involvement attenuated these associations, but only for respondents with less than or equal to a high school education. We discuss the implications and limitations of our findings and outline avenues for future research.     

Dimensions of Religiousness and Cancer Screening Behaviors Among Church-Going Latinas

Churches are a promising setting through which to reach Latinas with cancer control efforts. A better understanding of the dimensions of religiousness that impact health behaviors could inform efforts to tailor cancer control programs for this setting. The purpose of this study was to explore relationships between dimensions of religiousness with adherence to cancer screening recommendations among church-going Latinas. Female Spanish-speaking members, aged 18 and older from a Baptist church in Boston, Massachusetts (N = 78), were interviewed about cancer screening behaviors and dimensions of religiousness. We examined adherence to individual cancer screening tests (mammography, Pap test, and colonoscopy), as well as adherence to all screening tests for which participants were age-eligible. Dimensions of religiousness assessed included church participation, religious support, active and passive spiritual health locus of control, and positive and negative religious coping. Results showed that roughly half (46 %) of the sample had not received all of the cancer screening tests for which they were age-eligible. In multivariate analyses, positive religious coping was significantly associated with adherence to all age-appropriate screening (OR = 5.30, p < .01). Additional research is warranted to replicate these results in larger, more representative samples and to examine the extent to which enhancement of religious coping could increase the impact of cancer control interventions for Latinas.     

Ethnic and Gender Variation in Religious Involvement: Patterns of Expression in Young Adulthood

This study used latent class analysis (LCA) to empirically derive profiles of religious involvement among a sample of 808 young adults and describe ethnic and gender differences within such religious involvement patterns. Items on the Duke Religion Index (DRI) were included as part of a larger longitudinal survey of emotional, physical, and behavioral health. The scale measured the organizational, nonorganizational, and intrinsic dimensions of religiosity (Koenig et al. in Handbook of religion and health, Oxford University Press, Oxford, 2001) in a sample of young adults at two waves of the study—age 27 and age 30. At age 27, five religious profiles were distinguishable in the sample while at age 30 six profiles emerged. Ethnic differences were found for each of the religious profiles where religious involvement manifested in different ways. Religious profiles between ages 27 and 30 changed over time and were affected by gender and ethnicity.     

Cultural and Religious Values: A Cross-Cultural Study In Austria,South Africa and Egypt

This article compares religious values found on the basis of the lexical approach in three cultures. Lists of human values in Austria (German), South Africa (Northern Sotho) and Egypt (Arabic) were compiled. These terms were rated by 456, 400 and 773 participants respectively as personal guiding motives in life. Factor analyses yielded orthogonal dimensions reflecting the specific values of each culture. In all three cases, a dimension pertaining to religious issues emerged. For Austria, a distinct dimension was found, which only comprised religious terms. In South Africa religious values were interrelated with mutual support, while in Egypt, religiosity was highly correlated with political concerns and Arabic nationalism. While only about 25% of the Austrian sample gave positive evaluations to religious values, most of the South African and Egyptian participants rated religiosity positively. Results suggest that religious values are ubiquitous and religious convictions are influenced by the ethical concepts in each culture.     

Measuring Five Dimensions of Religiosity Across Adolescence

This paper theorizes and tests a latent variable model of adolescent religiosity in which five dimensions of religiosity are interrelated: religious beliefs, religious exclusivity, external practice, private practice, and religious salience. Research often theorizes overlapping and independent influences of single items or dimensions of religiosity on outcomes such as adolescent sexual behavior, but rarely operationalizes the dimensions in a measurement model accounting for their associations with each other and across time. We use longitudinal structural equation modeling with latent variables to analyze data from two waves of the National Study of Youth and Religion. We test our hypothesized measurement model as compared to four alternate measurement models and find that our proposed model maintains superior fit. We then discuss the associations between the five dimensions of religiosity we measure and how these change over time. Our findings suggest how future research might better operationalize multiple dimensions of religiosity in studies of the influence of religion in adolescence.     

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.     

Spiritual Transcendence and Mental Health of Psychotherapists and Religious Professionals in a Hungarian Adult Sample

In this study we examine whether components of spiritual transcendence can explain individual differences in mental health in a Hungarian adult sample (N = 583), with a special focus on the associations in two subsamples, religious professionals and psychotherapists. Using the Spiritual Transcendence Scale (STS), we found that religious professionals presented higher Prayer Fulfillment and Universality than psychotherapists; however, members of both professional groups scored higher than other professionals on these dimensions. By contrast, psychotherapists were superior to religious professionals in Connectedness. Moreover, higher Universality predicted better mental health, even after controlling for gender, age, profession, and basic personality traits. No interaction effects were found between profession and the subscales of the STS. Results suggest that the potential mental health benefits of spirituality, especially in form of a universal view of existence, are equally present in both specific professions and in the general sample, whereas the professions themselves still reflect differences both in spirituality and in well-being.     

Secure Attachment to God Uniquely Linked to Psychological Health in a National,Random Sample of American Adults

Relationships between religiousness and psychological health are well established. The primary purpose of this study was to investigate whether perceived relationship with God (i.e., attachment to God) or how people view God (i.e., image of God) account for variation in psychological distress and well-being. Statistical relationships between two attachment to God dimensions (avoidance, anxiety), two dimensions of God image (forgiving, wrathful), and general psychological well-being were investigated in a convenience sample (Study 1) and nationally representative sample (Study 2) of American adults who expressed belief in God or a higher power. In both studies, secure attachment to God (i.e., lower avoidance, lower anxiety) and religious service attendance were positively correlated with self-reported psychological well-being. Hierarchical regressions indicated that attachment to God dimensions account for unique variability in reported mental health even after religious service attendance, prayer frequency, God image and demographic variables were statistically controlled. Negligible associations were found between images of God as forgiving or wrathful and psychological well-being. Perceived relationship with God appears to be an important factor in the connection between religiousness and psychological health.     

Physicians and clergy in dialogue

The goals and ends of contemporary medicine are often unclear. An explicit inquiry into the religious dimensions of healing offers an important perspective from which to evaluate the potential capabilities of the medical profession. This paper describes a course in which medical students joined divinity students to explore areas of mutual intellectual, professional, and personal interest. Students and faculty examined in depth three broad areas in which medicine and religion share common ground: concepts of health and illness from the religious perspective, approaches to the understanding of suffering and meaning, and the shared professional stresses of physician and clergy.This paper comes from the Department of Medicine, Beth Israel Hospital, and the Division on Aging and the Program for the Analysis of Clinical Strategies, Harvard Medical School, and the West Roxbury-Brockton Veterans Administration Geriatric Research, Education and Clinical Center, Boston.     

Aging and Religious Participation in Late Life

The aim of the study is to evaluate the relationship between two dimensions of religiosity and the process of aging. Secondary analysis of longitudinal data from the Florida Retirement Study was used to assess the trajectories of religious development over time. We analyzed data from six interview waves with 1,000 older adults aged 72 or over. A baseline model of growth processes only indicated significant variation and mean decline in religious attendance, but no significant variation nor mean change in religious beliefs over time. A final model including a set of 17 covariates was estimated, and the model fit statistics indicated very good fit for this latent growth curve model. The decline in mean religious attendance across time did not accompany a mean increase in religious beliefs as expected. There were numerous individual differences in the trajectory of decline for religious attendance, as well as in the initial levels of attendance and religious beliefs.