Personality traits in adolescence as predictors of religiousness in early adulthood: findings from the Terman Longitudinal Study

The authors examined the associations of the Big Five personality factors with religiousness in adulthood for a 19-year longitudinal sample of 492 adolescents age 12 to 18. Among the Big Five, Conscientiousness in adolescence was uniquely related to higher religiousness in early adulthood. For adolescents high in Emotional Stability, the link between strength of religious upbringing and religiousness in adulthood was weaker than it was for adolescents who were less emotionally stable. These findings replicate the work of others demonstrating the importance of Conscientiousness as a predictor of religiousness and suggest that emotionally unstable adolescents might be more likely to adopt levels of religiousness that are similar to those of their parents.     

Religiousness, spiritual seeking, and personality: findings from a longitudinal study

The hypothesis that personality characteristics in adolescence can be used to predict religiousness and spiritual seeking in late adulthood was tested using a structural equation modeling framework to estimate cross-lagged and autoregressive effects in a two-wave panel design. The sample consisted of 209 men and women participants in the Berkeley Guidance and Oakland Growth studies. In late adulthood, religiousness was positively related to Conscientiousness and Agreeableness, and spiritual seeking was related to Openness to Experience. Longitudinal models indicated that Conscientiousness in adolescence significantly predicted religiousness in late adulthood above and beyond adolescent religiousness. Similarly, Openness in adolescence predicted spiritual seeking in late adulthood. The converse effect, adolescent religiousness to personality in late adulthood, was not significant in either model. Among women, adolescent Agreeableness predicted late-life religiousness and adolescent religiousness predicted late-life Agreeableness; both these effects were absent among men. Adolescent personality appears to shape late-life religiousness and spiritual seeking independent of early religious socialization.     

Is Spirituality Detrimental to Generativity?

This article examines the relations between religiousness, spirituality, and generativity (concern for the welfare of future generations) in late adulthood using longitudinal life-course data. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference measuring involvement in traditional and nontraditional religious practices, respectively. In late adulthood, both religiousness and spirituality correlated positively with overall scores on self-report and observer-based measures of generativity. However, whereas religiousness was significantly related to the communal facets of generativity, spirituality was significantly related to its self-expanding aspects. These differences were more pronounced after gender, cohort, social class, and the overlap between religiousness and spirituality were controlled. The respective relations among religiousness, spirituality, and generativity in late adulthood were also observed using religiousness scored in early, and spirituality scored in late-middle, adulthood.     

Change and Stability in Religiousness and Spirituality in Emerging Adulthood

The author investigated the change and stability of different aspects of religiousness and spirituality, as well as whether personality traits may help explain why individuals increase or decrease in religiousness and spirituality during emerging adulthood. Self-report measures of childhood and current religiousness were completed by 224 college-aged participants. A subset of participants also completed a measure of personality and measures of religious and spiritual belief trajectories by rating the importance of each belief at successive age brackets across their lifespan. Analyses of mean-level, rank-order, and individual-level stability and change in religiousness indicated that while average religiousness scores decreased, there was still moderate to high rank-order stability in scores. Additionally, service attendance was less stable and decreased more than importance of religion in daily life. Examination of the trajectories of religiousness and spirituality over time showed similar differences: religiousness decreased, on average, whereas spirituality increased slightly, but significantly, across successive age brackets. Personality traits did not significantly predict change in religiousness over time, although openness predicted change in spirituality. Conclusions include the idea that religiousness in emerging adulthood is comprised on different components that change at different rates.     

Terror management and religion: evidence that intrinsic religiousness mitigates worldview defense following mortality salience

Terror management theory suggests that people cope with awareness of death by investing in some kind of literal or symbolic immortality. Given the centrality of death transcendence beliefs in most religions, the authors hypothesized that religious beliefs play a protective role in managing terror of death. The authors report three studies suggesting that affirming intrinsic religiousness reduces both death-thought accessibility following mortality salience and the use of terror management defenses with regard to a secular belief system. Study 1 showed that after a naturally occurring reminder of mortality, people who scored high on intrinsic religiousness did not react with worldview defense, whereas people low on intrinsic religiousness did. Study 2 specified that intrinsic religious belief mitigated worldview defense only if participants had the opportunity to affirm their religious beliefs. Study 3 illustrated that affirmation of religious belief decreased death-thought accessibility following mortality salience only for those participants who scored high on the intrinsic religiousness scale. Taken as a whole, these results suggest that only those people who are intrinsically vested in their religion derive terror management benefits from religious beliefs.     

Dwelling and Seeking in Late Adulthood: The Psychosocial Implications of Two Types of Religious Orientation

SUMMARY

This article summarizes quantitative findings and presents two illustrative case studies showing how religious dwelling and spiritual seeking evolve over the adult life course and relate to psychosocial functioning in late adulthood. The data come from the Institute of Human Development (IHD) longitudinal study of men and women. Religious dwellers tend to emphasize traditional forms of religious behavior whereas spiritual seekers emphasize innovative religious practices. In the IHD study, the religious involvement of the dwellers tended to be highly stable over the life course whereas spirituality gained in salience in the second half of adulthood. In late adulthood, religious dwelling was associated with maintaining close and warm relations with others and communal involvement, and during times of adversity, religiousness served as a buffer against the loss of life satisfaction. Spiritual seeking was associated with an emphasis on personal growth, creativity, and acquiring new knowledge. Spiritual growth was particularly characteristic of introspective individuals who in early adulthood experienced stressful life events.     

Trajectories of Religious Participation from Adolescence to Young Adulthood

Using a life course approach, this study examines trajectories of religious participation from early adolescence through young adulthood. Distinct patterns of religious participation are identified, providing insight into how trajectories are shaped by family and religious characteristics and demonstrating the influence of life events on changes in religious participation. The study employs a group-based method of trajectory analysis, identifying three trajectories of stable religious participation (nonattendance, occasional attendance, and frequent attendance) and three trajectories of change (early, late, and gradual declining attendance). Residing with two biological parents and in a religious family increases the likelihood that youth attend religious services throughout adolescence. Religious disaffiliation is associated with lower religious participation for youth in all trajectories; marriage, cohabitation, and religious switching/conversion are associated with changes in participation among youth in the frequent and occasional attendance trajectories only.     

Contribution of Religiousness in the Prediction and Interpretation of Mystical Experiences in a Sensory Deprivation Context: Activation of Religious Schemas

M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants.     

Religiousness, spirituality, and psychosocial functioning in late adulthood: findings from a longitudinal study

This study used longitudinal data to examine the relations among religiousness, spirituality, and 3 key domains of psychosocial functioning in late adulthood: (a) sources of well-being, (b) involvement in tasks of everyday life, and (c) generativity and wisdom. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference. In late adulthood, religiousness was positively related to well-being from positive relations with others, involvement in social and community life tasks, and generativity. Spirituality was positively related to well-being from personal growth, involvement in creative and knowledge-building life tasks, and wisdom. Neither religiousness nor spirituality was associated with narcissism. The relations between religiousness, spirituality, and outcomes in late adulthood were also observed using religiousness scored in early and spirituality scored in late middle adulthood. All analyses were controlled for gender, cohort, social class, and the overlap between religiousness and spirituality.     

Religiousness and the trajectory of self-rated health across adulthood

This study evaluates the association of religiousness with the growth parameters characterizing changes in self-rated health during adulthood (ages 20-94 years). Even after controlling for health behaviors, social support/social activity, and four of the Big Five, women who were highly religious in 1940 had higher mean self-rated health throughout their lifespan, slower rates of linear decline, and less pronounced cascades than did less religious women. For men, the associations of religiousness with the growth parameters underlying self-rated health were negligible. Results indicate that the association of religiousness with women's self-rated health may persist after controlling for mundane mediators and that the association of religiousness and self-rated health is not an artifact of the association between religiousness and the Big Five.     

Contribution of religiousness in the prediction and interpretation of mystical experiences in a sensory deprivation context: activation of religious schemas

M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants.     

Religion as Moderator of the Sense of Control–Health Connection: Gender Differences

ABSTRACT

Objectives. Sense of personal control is a key marker of successful aging, yet little is known about its relation to religiousness and personal adversity among older adults. This study investigated the relation between two different religious orientations, a church-centered religiousness and a non-church-based spiritual seeking, sense of control, physical health, and gender in late adulthood.

Methods. The participants consisted of a community sample of men and women (N = 156) in their late sixties and mid-seventies who were born in the San Francisco Bay Area. Three-way ANOVAs were used to test in separate analyses, the effects of religiousness and spiritual seeking on sense of control among men and women who were either in good or poor physical health.

Results. Both religiousness and spiritual seeking buffered women, but not men, against loss of sense of control due to poor physical health. The buffering effect of religiousness and spiritual seeking was associated with different psychological characteristics: high life satisfaction for religiousness and engagement in life review for spiritual seeking. For men, the absence of a buffering effect of either religiousness or spiritual seeking was associated with disengagement from involvement in daily activities.

Discussion. Our findings highlight (1) the importance of employing multidimensional models of religion in studying its effect on psychosocial functioning in late adulthood and (2) the possibility that men and women who are high in religiousness and spiritual seeking regulate their sense of control using different adaptive strategies.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.     

Stability and change in religiousness during emerging adulthood

Understanding the development of religiousness is an important endeavor because religiousness has been shown to be related to positive outcomes. The current study examined mean-level, rank-order, and individual-level change in females' religiousness during emerging adulthood. Genetic and environmental influences on religiousness and its change and stability were also investigated. Analyses were completed with an epidemiological study of 2 cohorts of twins: 1 assessed at ages 14 and 18 and a 2nd at 20 and 25. Mean levels of religiousness decreased significantly with age, while rank-order stability was high. Individual-level change was also evident. Analyses also supported the hypotheses that more change would occur in the younger cohort compared with the older cohort and that more change would occur in religious service attendance than the general index of religiousness. Twin analyses suggested that the heritability of religiousness increased with age, while the shared environmental influences decreased. For the younger cohort, change was genetic in origin, while stability was environmental. In the older cohort, change was influenced by nonshared environment and stability by both genes and family environment.     

Coping with terrorism: the impact of increased salience of terrorism on mood and self-efficacy of intrinsically religious and nonreligious people

It was hypothesized that intrinsic religiousness helps to cope with increased salience of terrorism. Intrinsically religious and non-religious participants were told that it is highly probable or highly improbable, respectively, that terrorist attacks will occur in Germany. High probability of terrorism only negatively affected the mood of non-religious participants but not of intrinsically religious participants (Study 1). Using as a realistic context of investigation the terrorist suicide bombings in Istanbul, the authors replicated this finding and shed some light on the underlying psychological processes (Study 2): On the day of the terrorist attacks (high salience of terrorism), non-religious participants experienced less positive emotions and less self-efficacy than did intrinsically religious participants. Two months later (low salience of terrorism), no differences were found between non-religious and intrinsically religious participants with regard to mood and self-efficacy. Mediational analyses suggested that the mood effects were associated with differences in the reported sense of self-efficacy.     

Genetic and environmental influences on religiousness: findings for retrospective and current religiousness ratings

Estimates of the degree of genetic and environmental influences on religiousness have varied widely. This variation may, in part, be due to age differences in the samples under study. To investigate the heritability of religiousness and possible age changes in this estimate, both current and retrospective religiousness were assessed by self-report in a sample of adult male twins (169 MZ pairs and 104 DZ pairs, mean age of 33 years). Retrospective reports of religiousness showed little correlation difference between MZ (r=.69) and DZ (r=.59) twins. Reports of current religiousness, however, did show larger MZ (r=.62) than DZ (r=.42) similarity. Biometric analysis of the two religiousness ratings revealed that genetic factors were significantly weaker (12% vs. 44%) and shared environmental factors were significantly stronger (56% vs. 18%) in adolescence compared to adulthood. Analysis of internal and external religiousness subscales of the total score revealed similar results. These findings support the hypothesis that the heritability of religiousness increases from adolescence to adulthood.     

Delay Discounting as a Function of Intrinsic/Extrinsic Religiousness,Religious Fundamentalism,and Regular Church Attendance

Delay discounting occurs when the subjective value of an outcome decreases because its delivery is delayed. Previous research has suggested that the rate at which some, but not all, outcomes are discounted varies as a function of regular church attendance. In the present study, 509 participants completed measures of intrinsic religiousness, extrinsic religiousness, religious fundamentalism, and whether they regularly attended church services. They then completed a delay-discounting task involving five outcomes. Although religiousness was not a significant predictor of discounting for all outcomes, participants scoring high in intrinsic religiousness tended to display less delay discounting than participants scoring low. Likewise, participants scoring high in religious fundamentalism tended to display more delay discounting than participants scoring low. These results partially replicate previous ones in showing that the process of discounting may vary as a function of religiousness. The results also provide some direction for those interested in altering how individuals discount.     

An examination of attachment,religiousness, spirituality and well-being in a Baptist faith sample

The purpose of this research was to examine a mediational model of attachment, religiousness and spirituality in predicting well-being in people of Christian faith. One hundred and eighty-five participants were recruited from Baptist churches and 19 from a Baptist-based university. Whereas no support was found for a mediational model of attachment, religiousness and spirituality in predicting well-being, support was found for a path model whereby greater levels of insecure attachment to God were associated with lower levels of religious spirituality (RS). In turn, lower levels of RS were associated with greater levels of emotional distress (ED). Therefore, for this sample of Baptists, having a secure attachment to God was related to an increase in religious behaviours, fulfilment with one's prayer life and belief in a purpose for life. It seems that increases in these religious and spiritual variables are related to less ED. This suggests that heightened connection with God, both through religious behaviours and heightened spirituality, is a beneficial pursuit for people of Christian faith.     

Advances in the conceptualization and measurement of religion and spirituality. Implications for physical and mental health research

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being.     

Pathways of peer relationships from childhood to young adulthood

This study examined trajectories of peer social preference during childhood and personality assessed in early adolescence in relation to trajectories of friendship quality during early adulthood. Participants (N = 585) were followed from ages 5 to age 23. At ages 5 to 8, peers provided sociometric nominations; at age 12 participants reported their own personality characteristics; from ages 19 to 23 participants rated their friendship quality. Latent growth modeling revealed that trajectories characterized by high levels of childhood peer social preference were related to trajectories characterized by high levels of early adulthood friendship quality. Early adolescent personality characterized by extraversion and conscientiousness predicted higher friendship quality at age 19, and conscientiousness predicted change in friendship quality from ages 19 to 23. This study demonstrates that peer relationships show continuity from childhood to early adulthood and that qualities of core personality are linked to the development of adult friendships.