Assessing Whether Trust in God Offsets the Effects of Financial Strain on Health and Well-Being

Having trust in God is widely viewed as an essential component of many faith traditions (e.g., Christianity). Even so, researchers have paid relatively little attention to this core facet of religious life. The purpose of this study was to see if trust in God helps offset the effects of chronic economic problems on self-rated health, depressed affect, and life satisfaction. Data from a nationwide survey of middle-aged and older adults (N = 1,535) indicated that the effect of ongoing financial hardship on self-rated health, depressed affect scores, and life satisfaction was reduced for individuals who have greater trust in God.     

Acts of Contrition,Forgiveness by God,and Death Anxiety Among Older Mexican Americans

The purpose of this study is to see if performing acts of contrition in order to be forgiven by God is associated with lower levels of death anxiety among older Mexican Americans. A conceptual model containing the following relationships was developed to evaluate this and other hypotheses: (a) It is hypothesized that older Mexican Americans who attend church more often will have a stronger sense of God-mediated control (i.e., the belief that God works together with people to attain desired goals and eliminate unwanted stressors), (b) individuals with a stronger sense of God-mediated control will be more likely to perform acts of contrition in order to earn God's forgiveness, (c) performing acts of contrition will enhance feelings of self-worth, and (d) a stronger sense of self-esteem will be associated with lower levels of death anxiety. Data from a nationwide sample of older Mexican Americans provide support for each of these relationships.     

Religious involvement,God images,and life satisfaction

This study addresses two issues. The first is to identify the aspects of religious life that are associated with benevolent images of God including denominational affiliation (Conservative Christians versus others), church attendance, and church-based social support (i.e., spiritual support). Data from a nationwide survey suggests that church-based support appears to be the most consequential. The second issue involves embedding these constructs in a conceptual model that traces effects of benevolent God images on life satisfaction. The following hypotheses form the core of this model: (1) Conservative Christians will attend worship services more often, (2) individuals who go to church more often tend to receive more support, (3) people who receive more support are more likely to have benevolent images of God, (4) benevolent images of God are associated with greater hope, and (5) greater hope is associated with greater life satisfaction. The findings provide support for each hypothesis.     

God image and Five-Factor Model personality characteristics in later life: A study among inhabitants of Sassenheim in The Netherlands

Affective or emotional aspects of religiousness are considered to be crucial in the association between religiousness and well-being, especially in later life. Such affective aspects can be understood as pertaining to the God–object relationship, corresponding to feelings of trust towards God or to religious discontent. Personality characteristics, such as those defined by the Five-Factor Model of Personality, are expected to correspond with God image. A small sample of older mainline church members in Sassenheim, The Netherlands (n = 53), aged 68–93, filled out a questionnaire, including 120 items of the NEO-PI-R, the Questionnaire God Image, frequency of prayer, church attendance, and depressive symptoms. Neuroticism was associated with feelings of anxiety towards God as well as discontent towards God. Agreeableness was associated with perceiving God as supportive and with prayer. These findings persisted after adjustment for depressive symptoms. For the other three personality factors, no clear patterns emerged. Results were compared with those from studies of God image and the Five-Factor Model of personality among younger people.     

Trust and Trustworthiness of Christians,Muslims, and Atheists/Agnostics in the United States

Trust, a cornerstone of economic development, is promoted within religions. In a randomized controlled trial, we examine how trust and trustworthiness vary across religions (Christianity and Islam), religiosity, and atheists/agnostics in the United States. Three novel findings emerge. First, Christians are trusted more than Muslims and nonbelievers, which is due to a Christian ingroup bias––Christians trust Christians more than they trust Muslims and nonbelievers, while Muslims and nonbelievers trust all groups the same. Second, religiosity matters to trust. Religious people trust those of higher religiosity more, but only if they are of the same religion. In contrast, nonbelievers trust people of higher religiosity less. Third, trustworthiness among nonbelievers is somewhat lower than that of the religious, especially toward Christians. We speculate that the lower reciprocity originates in the prejudice toward nonbelievers. Our results may help explain discrimination against Muslims and nonbelievers, given that discrimination often originates in distrust.     

The Roles of Social Support and Self-Efficacy in Physical Health’s Impact on Depressive and Anxiety Symptoms in Older Adults

Physical illness may precipitate psychological distress among older adults. This study examines whether social support and self-efficacy moderate the associations between physical health and depression and anxiety. Predictions were tested in 222 individuals age 60 or older presenting for help with worry. Physical health was assessed through self-report (subjective) and physical diagnoses (objective). Objective physical health did not have a significant association with depression or anxiety. Worse subjective physical health was associated with increased somatic anxiety, but not with depression or worry. The relationship between subjective physical health and depressive symptoms was moderated by self-efficacy and social support. As predicted, when self-efficacy was low, physical health had its strongest negative association with depressive symptoms such that as physical health improved, depressive symptoms also improved. However, the moderation effect was not as expected for social support; at high levels of social support, worse physical health was associated with increased depressive affect.     

The mediating role of anxiety in self-reported somatic complaints of depressed adolescents

This study examined the mediating role of anxiety in the self-reports of somatic complaints in 96 depressed adolescent inpatients. Sixty-four subjects with major depressive episodes and comorbid anxiety disorders (MDE-A) determined from the Diagnostic Interview for Children and Adolescents-Revised (DICA-R) reported significantly more somatic complaints than 32 adolescents having major depressive episodes without comorbid anxiety (MDE). An analysis of covariance demonstrated that, with anxiety symptoms controlled, MDE and MDE-A groups did not differ significantly in somatic complaints. A hierarchical multiple-regression analysis revealed that, with demographic and anxiety symptoms controlled, depressive symptoms did not contribute to the explanation or prediction of somatic complaints. The results suggest that anxious, but not depressive symptoms, are independently associated with somatic complaints. The results are discussed in light of new affective models of psychopathology.     

Gratitude to God,Self‐Rated Health,and Depressive Symptoms

This study has three goals. The first is to see whether the opportunity to engage in volunteer work at church fosters friendships with co‐religionists. The second goal is to see whether the support these friends provide bolsters feelings of gratitude to God. The third goal is to see whether feelings of gratitude to God are associated with health and depressive symptoms. The following linkages in our conceptual model elaborate and extend these objectives: (1) people who go to church more often will be more likely to participate in volunteer work through their congregations; (2) individuals who perform volunteer work at church will have more friends among their co‐religionists; (3) people who have more friends where they worship will report receiving more emotional support from fellow congregants; (4) those who receive more support from co‐religionists will feel more grateful to God; and (5) individuals who are more grateful to God will rate their health in a more favorable manner and experience fewer symptoms of depression. Data from the U.S. Congregational Life Survey provide support for each of these relationships.     

The role of attachment to God and spiritual self-awareness in predicting evangelical Christians’ appraisals of suffering

The present study examined how attachment to God and spiritual self-awareness are related to evangelical Christians’ appraisals of suffering. Specifically, we were interested in whether attachment anxiety and attachment avoidance with God were related to the appraised meaning of stressful life experiences as transformational and whether spiritual self-awareness mediated this relationship. A national sample (N?=?988) of students from Christian institutions completed an online survey. The results indicated that individuals with high levels of attachment anxiety or attachment avoidance with God were less likely to view suffering as a means of spiritual growth and connection with God. Mediation analyses also showed that higher levels of avoidant attachment to God were related to lower levels of spiritual self-awareness, which in turn were related to reduced ability to appraise suffering as transformational. Clinical implications and directions for future research are discussed.     

Better Never to Have Been Born

The pro‐life paradox, as I call it, begins with a single claim endorsed by many American Christians: infants and young children are innocent in the sight of God because they cannot yet take responsibility for their spiritual well‐being. With this in mind, I argue that pro‐life believers have unwittingly fallen victim to a theological paradox in which their attempts to save the earthly lives of unborn children make it theoretically possible for said children to die an eternal death. On the one hand, many Christians trust in an eventual spiritual reckoning where God will separate the “sheep” from the “goats” (see Matthew 25:31–46), ushering the former into heaven while damning the latter to hell. However, those who cannot yet repent and seek salvation are not blamed for their spiritual failings. If they die, they go to heaven because they are too young and intellectually immature to know any better. But if dead children are spiritually blameless, then abortion practitioners have perversely and paradoxically saved millions of unborn souls by removing human volition (and thus damnation itself) from the equation and by making it possible for the unborn to experience the joys of heaven without the temptations of earth.     

The association between personality,attachment, psychological distress,church denomination and the god concept among a non-clinical sample

The association between personality, attachment, psychological distress, church denomination and the God concept was studied among a sample of 208 subjects from the normal population. Subjects were Christians, members of an Orthodox reformed church or the Pentecostal church. Negative feelings towards God were associated with a high level of harm avoidance, insecure attachment and a high level of psychological distress. Psychological distress mediated the association between personality and attachment variables and negative feelings towards God. Psychological distress and church denomination were the only two independent predictors of negative feelings towards God. Moreover, results showed that the Orthodox reformed church members hold a more negative concept of God than the Pentecostal church members do. Orthodox reformed church members see God in particular as a punitive judge, independent of personality, attachment and psychological distress, suggesting a large influence of religious culture on this particular type of God concept. Results are discussed from a psychotherapeutic point of view. Finally, several ethical issues regarding psychotherapy with religious clients are addressed.     

Dimensions of belief about miraculous healing

Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n = 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale.     

General feelings of gratitude,gratitude to god,and hemoglobin A1c: Exploring variations by gender*

Research indicates that feeling grateful is associated with better physical health. However, most studies rely on self-reports of health. The purpose of this study is to see if feelings of gratitude in general as well as feeling grateful to God specifically are associated with a key biomarker of health – hemoglobin A1c (HbA1c). HbA1c is an indicator of blood sugar control. In the process of assessing the relationship between gratitude and HbA1c, an effort is made to see if the relationship between these measures and HbA1c vary by gender. Findings from a recent nationwide survey indicate that women are more likely than men to feel grateful in general and to feel grateful to God. The results further reveal stronger feelings of general gratitude are associated with lower levels of HbA1c. However, this relationship did not differ for men and women. In contrast, feeling grateful to God was associated with lower HbA1c, but this relationship emerged among women only.     

Assessing the relationships among stress,god-mediated control,and psychological distress/well-being: Does the level of education matter?

One of the primary functions of religion is to help people cope with stressful life events. The purpose of the current study is to see if God-mediated control beliefs perform this stress-buffering function. God-mediated control refers to the belief that people work together with God to reduce the effects of unwanted stressors in their lives. An effort is made to probe this relationship more deeply by seeing whether the stress moderating function of God-mediated control beliefs varies across levels of educational attainment. Findings from a recent nationwide survey suggest that strong God-mediated control beliefs reduce the magnitude of the relationship between stress and depressive symptoms, anxiety, happiness, and hope, but only among more highly educated study participants. In contrast, God-mediated control beliefs do not appear to influence the relationship between stress and distress/well-being among study participants with lower levels of educational attainment.     

Ethnic variation in depressive symptoms in a community sample in Hawaii

A modified CES-D was administered to a community sample of 176 European Americans (EA), 209 Native Hawaiians (NH), and 357 Japanese Americans (JA), yielding measures of depression, positive affect, depressed affect, somatic disturbance, and disturbed interpersonal relations. Positive affect was lower in JA relative to EA, consistent with findings among Native Japanese, a pattern attributed to cultural variation in emotion regulation. NH reported lower positive affect than EA, accompanied by elevated negative affect and somatic disturbance, suggesting generally higher levels of depressive symptoms. The three ethnic groups varied in mental health care usage with differing associations between depressive symptoms and experiences of stressful life events. Taken together, these results suggest ethnic variation in depressive symptoms may arise from differing cultural beliefs.     

A Comparison of Christians’ Concepts of Jesus Christ and God

In the god concept literature, little research has been conducted on how people think about and relate specifically to Jesus Christ. This study addresses the extent to which Christians distinguish between Jesus and God in terms of their concepts of Jesus and God, the pathways they use to connect with Jesus and God, and the benefits they seek and receive from Jesus and God. The study also tests whether participants’ concepts of Jesus have unique predictive power for psychological, social, and spiritual criterion variables after controlling for their concepts of God. The sample includes 165 college students and 107 church attendees who self-identified as Christians. Results indicate that although most participants view Jesus and God as being similar to each other, they perceive Jesus to be warmer but less transcendent and stern than God. Including participants’ concepts of Jesus in hierarchical multiple regressions accounted for significant additional variance after controlling for their concepts of God in predicting participants’ negative affect, social justice attitudes, spiritual emotions, and Christian orthodoxy. Participants generally used various pathways more to connect with God than with Jesus, and they reported seeking and receiving many benefits more from God than from Jesus. These results suggest that future research on god concepts among Christians ought to include separate measures of Jesus concepts and God concepts.     

Financial strain,social capital,and perceived health during economic recession: a longitudinal survey in rural Canada

Although the health consequences of financial strain are well documented, less is understood about the health-protective role of social capital. Social capital refers to a sense of community embeddedness, which is in part reflected by group membership, civic participation, and perceptions of trust, cohesion, and engagement. We investigated whether perceptions of social capital moderate the relation between financial strain and health, both mental and physical. This longitudinal study surveyed adults in two communities in rural Ontario where significant job losses recently occurred. Data were collected on financial strain, social capital, perceived stress, symptoms of anxiety and depression, and physical health on three occasions over 18 months (N's = 355, 317, and 300). As expected, financial strain positively related to perceived stress, poor physical health and symptoms of anxiety and depression, whereas social capital related to less stress, better physical health, and fewer symptoms of anxiety and depression. Effects of financial strain on perceived stress and depressive symptoms were moderated by social capital such that financial strain related more closely to perceived stress and depressive symptoms when social capital was lower. The findings underscore the health-protective role of community associations among adults during difficult economic times.     

The symptom perception hypothesis revised: depression and anxiety play different roles in concurrent and retrospective physical symptom reporting

According to the classic symptom perception hypothesis (Costa & McCrae, 1987; Watson & Pennebaker, 1989), the global predisposition to frequently experience a variety of negative emotions-that is, neuroticism (N) or trait negative affectivity (NA)-is associated with inflated physical symptom reporting. We tested a revision of this hypothesis, which posits distinctive roles for depression and anxiety in the physical symptom experience. Three studies tested predictions from the revised symptom perception hypothesis: (a) that depressive affect should be related to inflated retrospective physical symptom reports and (b) that anxious affect should be related to inflated concurrent, or momentary, physical symptom reports. Study 1 assessed the relations among N/NA, depressive affect, and recall of physical symptoms experienced in the previous 3 weeks. Depressive affect was uniquely and positively associated with recalling more symptoms. When entered with depressive affect in multiple regression analyses, neuroticism was not associated with level of symptoms recalled. In Study 2, participants were randomly assigned to anxious, depressed, angry, happy, or neutral mood inductions and then reported about concurrent symptom experience. Participants in the anxious mood condition reported significantly more concurrent physical symptoms than did those in the other 4 conditions. In Study 3, anxious, depressed, or neutral mood was induced, followed by assessment of both concurrent and retrospective physical symptoms. Those assigned to the anxious mood induction reported more concurrent symptoms, while those in the depressed mood condition reported having experienced more symptoms in the past. These findings are consistent with the idea that encoding and retrieval processes, which are differentially associated with anxious versus depressed affect, influence different aspects of physical symptom reporting. The results have implications for self-diagnosis, medical treatment-seeking, and care, and potential insights about other complex social and interpersonal behaviors are discussed.