Losing hope: mental health and religious service non-attendance in Australia

Religious beliefs and practices are related to mental health. Many individuals report a religious affiliation, but do not have specific religious beliefs or practices such as attending religious services. These non-attendees are often assumed to resemble the non-religious, but are poorly studied. This study explored the demographic characteristics and mental health outcomes associated with being a non-attendee using data from a nationally representative Australian sample. Non-attendees were more likely to be non-Christian than attendees at religious services. They had worse mental health than both non-religious individuals and attendees, especially compared to the non-religious. Whether non-attendance is a result of or cause of poor mental health outcomes is not clear and deserves further investigation. Non-attendees clearly differed in our sample from both non-religious individuals and attendees. Our results do not support the hypothesis that individuals who report a religious affiliation, but are not actively religious, are similar to non-religious individuals.     

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.     

Domain specific effects of central traits in impression formation

In a procedure similar to that used in Asch's classic studies in 1946, 125 college students (54 men and 71 women, Mage=20.9 yr., SD=4.8) rated their impression of a hypothetical man or woman who was described by seven stimulus traits. This list included one of four central traits which appeared in the middle of the list: warm, cold, serious, or foolish. The dependent measures were factor scores derived from participants' ratings of 20 traits on social desirability and intellectual desirability. As hypothesized, warm and cold, prototypes of social desirability and undesirability, were associated with judgments of social but not intellectual desirability, and serious and foolish, prototypes of intellectual desirability and undesirability, were associated with judgments of intellectual but not social desirability. In addition, there was evidence of a subtle sex bias: ratings of "foolish" women were higher on social desirability than ratings of "foolish" men.     

Prayer and Spiritual Practices for Health Reasons among American Adults: The Role of Race and Ethnicity

Many studies find racial differences in prayer and religious practices, but few reports examine factors that help explain the effects of Hispanic ethnicity or African American race. A national survey conducted in 2002 collected data on 10 non-religious spiritual practices as well as on prayer for health reasons in 22,929 adults aged 18 years and over. We found marked racial and ethnic differences in the use of prayer and other spiritual practices for health reasons. Greater proportions of African Americans and Hispanic Americans than European Americans reported prayer for health reasons. Sociodemographic variables and health status could not explain these differences. Further, among those who reported prayer, African Americans were more likely than European Americans to report being prayed for by others. However, African American women and Hispanic women and men were significantly less likely than European Americans to use other spiritual practices such as meditation and Tai Chi. Surprisingly African American men were just as likely to report these practices as European American men. Sociodemographic variables and health status could not explain these differences.     

Peacemaking at home in the world: grounding children’s spirituality in peace

Peace is both a religious and non-religious proposition. Religiously it is articulated within doctrinal categories. In non-religious terms, it is pursued within national and international interests. Non-religious pursuits to peace were often framed within political and some cultural considerations involving adult participants. However, numerous spiritual considerations to peacemaking have traditionally identified children’s dispositions as a material for inquiry. This paper described how children’s perspectives on peace and peacemaking essentially projected aspects of children’s spirituality on peace using some 296 children’s essays and drawings on peace. Results showed how peculiar traits of children’s spirituality grounded on peace were strategically nested on domestic order, the world and environment. Peacemaking is homemaking; it is peacemaking at home in the world.     

The empirical relationships of the religious orientations to personality

The aim of this study was to investigate the relationships between the religious orientations and the psychoanalytic character types, as assessed by the Basic Character Inventory (BCI). A person with an intrinsic religious orientation is sincere and integrated in his religiousness. A person with an extrinsic religious orientation uses his religion to promote his personal, social and economic goals. A person with a quest religious orientation is seeking, doubting and changeable in his religiousness. In a sample of 471 subjects, 168 men and 303 women, the level of intrinsic religious orientation was not related to the BCI scores. The levels of extrinsic and quest religious orientations were positively related to the BCI Oral score. Since the oral persons are dependent and craving, it seems likely that they may be extrinsically oriented. And as they also may be insecure, vague and indecisive, it is not unexpected that they also are quest oriented. The changeable quest orientation was also positively related to the changeable BCI Hysterical character.     

Gurus and Devotees: Guides or Gods? Pathology or Faith?

This research investigated whether individuals who were members of a religious group in which they participated in a guru-devotee relationship differ in particular psychological and developmental ways (the need to be mirrored, the need to idealize, and retrospective perceptions of styles of having been parented) from individuals who were members of other groups, religious or non-religious. One hundred and eight subjects were drawn from three groups: (a) a Hindu based guru-devotee group, (b) a Unitarian Universalist Church with a non-hierarchical polity, and (c) a non-religious group, a computer company. Subjects were men and women ranging in age from 23 to 83. Each completed the Goal Instability and Superiority Scales (GIS) the Parental Authority Questionnaire (PAQ) and a demographics questionnaire. Results demonstrated no statistically significant differences among the groups on the measures of idealizing, mirroring, and perceived styles of having been parented, thus challenging the conventionally held belief that guru-devotee involvement is indicative of pathology. Private practice in     

Effect of Religious Day on Prosocial Behavior: A Field Study

It has previously been suggested that prosociality is correlated with the degree of religiousness. However, experimental and meta-analytical studies cast doubt on the existence of such a relationship. Due to the controversy over the link between religiousness and prosocial behavior, and the existence of only a small number of ecological experiments focusing on this relationship, we tested the effect of a religious salient day, a previously uninvestigated effect, on prosocial behavior. Specifically, across two experiments (N = 405) and in an ecological setting in Portugal, we tested whether prosocial behavior would increase on a religious salient day compared to a non-religious regular day. We found a gender-related effect: Women, on a religious day, were more inclined to agree to a prosocial behavior than on a non-religious day, whereas men did not change their behavior. We discuss such a difference in behavior, as well as the implications of our studies.     

Gender stereotypes and power: Perceptions of the roles in violent marriages

Men are generally observed to exercise more power than women within the marriage relationship. One way of expressing such power is through the roles in violent marriages, in which the man is usually the more powerful, violent person and the woman is the less powerful, abused person. This research tested the hypothesis that roles differing in power can explain why men are believed to be high in agency and women to be high in communion. Agency involves both positive traits (self-assertiveness) and negative traits (motivated to master and subjugate others); communion involves positive traits (accommodation and concern for others) as well as negative traits (excessive selflessness and vulnerability). College students rated stimulus persons on the gender stereotyped traits. In one condition, the husband was described as violent towards his wife, and in another condition, the traditional power relationship was reversed and the wife was described as violent towards her husband. On both the positive and negative traits, violent women and men were perceived as high in agency and low in communion. Abused men and women were seen as high in positive communion and low in positive agency, although the abused woman was lower in positive agency than her male counterpart. For abused women and men, the hypothesized results were found for negative agency, but not all of the expected findings were obtained for negative communion. The sex differences that were found could be explained by differences in the perceived physical aggression inflicted by violent men and women.Portions of this paper were presented at the 1991 annual meetings of the Eastern Psychological Association, New York, and the Association for Women in Psychology, Hartford, CT. I would like to express my appreciation to Carl F. Wiedemann for his statistical advice.     

Can religious and secular belief be rationally combined?

Sometimes the cognitive part of the human mind is modelled in a simplified way by degrees of belief. E.g., in philosophy of science and in formal epistemology agents are often identified by their credences in a set of claims. This line of dealing with the individual mind is currently expanded to groups by attempts of finding adequate ways of pooling individual degrees of belief into an overall group credence or, more abstractly speaking, into a collective mind. In this paper, we model religious people’s minds as such a collective mind. Religious people are therein identified with a set of degrees of beliefs containing religious and secular credences. E.g., within a religious context a person may be sure that some statement is true, whereas the same person lacks non-religious support for such a credence and hence may doubt the truth of that statement within a secular context. We will also present two results on the adequacy of this model.     

Believe it or not: Exploring the relationship between dogmatism and openness within non-religious samples

Personality and dogmatic thinking within religious individuals have been examined by previous research, but neglected for non-religious individuals. In this experiment, we distinguish between two types of non-religious groups; those who ascribe themselves to an identity (atheists) and those who do not (no beliefs in particular). A total of 103 non-religious individuals (36% atheists and 64% with no particular beliefs) completed an online questionnaire measuring dogmatism and openness traits, with an additional Christian group (n = 91) serving as a control. After confirming a relationship between identity salience and dogmatism, and validating a measure of dogmatism (DOG) in both non-religious groups, we note key personality differences between the two. Those with no beliefs in particular demonstrated a traditional negative correlation between openness and dogmatism (along with Christians) while these variables correlated positively for atheists (in particular, on ‘unconventionality’). This study is the first to establish differences between the relationship of dogmatism and openness within non-religious populations and explain these differences through group identity. Thus, identity strength and group belief systems are suggested to be key contributors to observed group differences between non-religious individuals.     

Education,Irreligion, and Non-religion: Evidence from Select Anglophone Census Data

A number of different studies carried out in the twentieth century demonstrated a correlation between higher education and loss of religious belief. However, recent research seems to indicate that contemporary social changes have undermined this previously solid connection: it appears that the irreligious—especially the non-religious who do not self-identify as members of any religion—are no longer substantially more educated than the religious. The decline in higher education represents an important component of an emerging consensus that, in effect, ‘normalizes’ the non-religious. In the present study, this imputed characteristic is challenged by an examination of education data from the national censuses of Australia, Canada, and the United Kingdom.     

Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups

Evidence indicates that religious involvement is associated with lower levels of alcohol consumption. However, mechanisms underlying the specific effects of religion on alcohol behaviours are still not entirely clear. This study examined potential differences in religious perceptions of alcohol consumption (RePAC) among Christian, Buddhist, Muslim, and non-religious individuals, and between Catholic and Baptist Christian denominations. We also assessed whether these perceptions were associated with quantity and frequency of drinking. Participants (N?=?495; 79% female) aged 18 and above completed self-report measures of alcohol consumption and religious perceptions of alcohol use. Findings indicated that non-religious individuals and Buddhists reported higher RePAC scores (i.e., more favourable attitudes toward alcohol use), followed by Christians and then Muslims. Drinking quantity was more strongly associated with RePAC for Buddhists and Christians than the same association for non-religious participants. These results provide preliminary evidence linking religious perceptions of alcohol to drinking behaviours across religious affiliations.     

Religiosity and Soviet ‘modernisation’ in Central Asia: locating religious traditions and rituals in recollections of antireligious policies in Uzbekistan

The main argument of this article is that religious policies implemented during the Soviet era and adaptations of the public to them produced a new understanding of religiosity and religious life among the population in Uzbekistan. The Soviet administration promoted the rejection of religion as an official policy and utilised a vast range of opportunities to criticise religion and promote secular education. However, there were other policies the public remembers as initially shocking to indigenous society but eventually accepted as positive because they assisted in the process of modernisation. These policies are exemplified by the hujum (unveiling) campaign to institutionalise safeguards against under-age and forced marriage, introduce conventional education and promote the wider integration of non-religious Soviet men and women into public life. An analysis of the manner in which people have come to terms with their past and their recollections of antireligious campaigns helps us understand how life under the Soviet government not only resulted in changes in lifestyles but also redrew the ‘boundaries’ of ‘proper’/‘modernised’ religious life and of what are now considered to be the religious remnants of the past.     

Condom use, contraceptive methods, and religiosity among youths of low socioeconomic level

The purpose of this study was to investigate the relationship between the use of condoms and other contraceptive methods and religiosity/spirituality among youths of a low socioeconomic level in Porto Alegre. 1013 youths, between 12-24 years of age participated, responding to a personal questionnaire containing 109 items. Results show that 53.5% of these youths had already had their first sexual encounter, 55% of which had this experience before the age of 15. The majority (42.8%) claimed to be Catholic, and 26.7% said they believe in God, but were not religious. There appeared no significant difference in the use of condoms in relation to the level of religiosity, however, men used this method more than women to avoid AIDS and as a contraceptive. Women used other contraceptive methods more frequently, and there were no cases of exclusive use of methods permitted by the major religions (natural methods). This study revealed a high level of condom use (more than 80%) among both religious and non-religious youths.     

Religiousness and Religious Coping in a Secular Society: The Gender Perspective

Women are found to be more religious than men and more likely to use religious coping. Only few studies have explored religious gender differences in more secular societies. This population-based study comprised 3,000 Danish men and women (response rate 45 %) between 20 and 40 years of age. Information about demographics, religiousness and religious coping was obtained through a web-based questionnaire. We organized religiousness in the three dimensions: Cognition, Practice and Importance, and we assessed religious coping using the brief RCOPE questionnaire. We found substantial gender differences in both religiousness and religious coping. Nearly, 60 % of the women believed in some sort of spirit or in God compared to 40 % of the men. Generally, both men and women scored low on the RCOPE scale. However, for respondents reporting high levels of religiousness, the proportion of men who scored high in the RCOPE exceeded the proportion of women in using positive and especially negative coping strategies. Also, in a secular society, women are found to be more religious than men, but in a subset of the most religious respondents, men were more inclined to use religious coping. Further studies on religious coping in secular societies are required.     

Logic in religious and non-religious belief systems

The paper first proposes a new definition of religion which features a novel four-layered element and which does not involve any circularity (as some definitions do); thereby, it allows to clearly distinguish the phenomenon of religion from certain other worldviews, in particular from certain political ideologies (a number of other definitions do not). Relying on the findings, the paper develops two structural conceptual models which serve to describe religious and non-religious belief systems. Further, the definition and the conceptual models allow to establish a clear criterion to distinguish pivotal structural differences between religious and non-religious belief systems. The criterion is based on the concept of two kinds of rationality: first-level and second-level rationalities. These will demonstrate to what degree religion can be a rational enterprise, and what role logic can play in it. The result is a clear-cut line in the structures of religious and certain consistent non-religious belief systems (e.g. a scientific theory).     

Youths’ attributions for power-related gender differences: nature,nurture, or God?

This study examined beliefs about power-related gender traits among 73 early adolescents in middle school (M age=12.5), 84 late adolescents in high school (M age=16.1), and 111 young adults in college (M age=20.9). Males believed that men had more dominant traits than female participants, and females thought that women had more submissive traits than male participants. Older participants perceived more gender differentiation for these traits than younger participants. Youths believed most strongly in social explanations for differences, followed by biological and religious explanations, although there were age and sex differences in responses. Findings suggest that religious and biological attributions decrease between early adolescence and adulthood for both males and females, but that social attributions increase for females only. Religious attributions were linked to traditional attitudes towards women, social attributions were linked to egalitarian attitudes, while biological attributions were linked to traditional attitudes for males only.     

Intersections of Feminist Identification and Hostile Sexism

This research examines the relationship between religious identification and feminist identification. Additionally, it investigates the extent of hostile sexist attitudes among those who identify as religious feminists. Utilizing 2016 American National Election Survey data, I find that religious women are no more or less likely to identify as feminist than the religiously unaffiliated, while evangelical and black Protestant men are less likely to identify as feminist. Further, both black Protestant women and Catholic men who identify as feminist express hostile sexist sentiment to a higher degree than their feminist unaffiliated counterparts, along with Latinas and Asian‐identified men. This study offers quantitative insights into the relationship between feminist identification, religious affiliation, and hostile sexist attitudes. Additional implications for this study include conceptualizations of feminism and sexism more broadly in society.