Religiosity and Life Satisfaction: A Multi-dimensional Approach

In this paper we employ a unique data set of 413 adults and scrutinize over the linear and non-linear relationship of religious adherence to life satisfaction. The findings confirm the previous studies regarding the positive linear and curvilinear relationship between the uni-dimensional religiosity and subjective well-being. To deepen the understanding of the relationship between religiosity and subjective well-being, the authors make use of a multi-dimensional religiosity scale. Via dissecting religiosity into different dimensions, we show when life satisfaction is in negative, positive, linear and/or curvilinear relationship with religiosity. The empirical evidence shows that the relationships between the dimensions of religiosity on life satisfaction are non-linear. Specifically, we demonstrate that there exist non-linear relations of ideological and consequential dimensions of religiosity to life satisfaction.     

Religiosity, Religious Doubt, and the Need for Cognition: Their Interactive Relationship with Life Satisfaction

Previous research has found a consistent, negative relationship between holding religious doubts and mental well-being, and a small positive relationship between religiosity and mental well-being. To assess the interrelationship between religious doubt, religiosity, and need for cognition on life satisfaction, a survey was administered to an almost exclusively Christian sample of 192 Americans drawn from undergraduates and alumni of a small mid-western college, undergraduates from a small south-eastern college, and several churches from the metro-Detroit area. Zero-order correlations revealed relationships between religiosity and life satisfaction, as well as religious doubt and life satisfaction. Hierarchical multiple regression analyses revealed that the three-way interaction of religiosity, religious doubt, and the need for cognition was predictive of life satisfaction. Significant two-way interactions also emerged for both gender and religiosity, and gender and religious doubt as predictors of life satisfaction. Based upon these findings, counseling applications are discussed, and the importance of probing for interactions in research on religious influences on well-being is espoused. Portions of this research were presented at the 2004 Annual Convention of the American Psychological Association, Honolulu, HI.     

Religiosity and life satisfaction across nations

This paper investigates the relationship between religiosity and life satisfaction in 79 nations using World Values Survey data. Extant literature analyzes religiosity and life satisfaction at person level. But religiosity is an attribute of both, persons and societies. To solve methodological problems evident in previous work a random coefficient multilevel model is employed to account for the fact that individuals are nested within countries. This study shows that the relationship between religiosity and life satisfaction is bimodal. Religious people tend to be either very satisfied or dissatisfied with life. The relationship between religiosity and life satisfaction is also two-dimensional. Forms of religiosity that promote social capital predict high life satisfaction. People have so called “need to belong” and religion helps to satisfy it. On the other hand, forms of religiosity that do not promote social capital do not predict high life satisfaction. Religiosity is also context-dependent. Religious people are happier in religious nations. In other words, it is not only religiosity per se that makes people happy, but rather a social setting it offers.     

Why are conservatives happier than liberals? Comparing different explanations based on system justification,multiple group membership,and positive adjustment

This study examined the relation between conservatism and life satisfaction. Analyses based on data from a representative German survey (ALLBUS 2010) revealed a positive relation between conservatism and self‐reported life satisfaction, thus supporting prior claims of this link. Different accounts have been proposed for this relationship, suggesting system justification, positive adjustment, or multiple group membership as potential mediators. Going beyond prior research, this study allowed for a comparison between these different mechanisms. Analyses revealed that system justification and one of the three examined constructs related to positive adjustment (i.e., religiosity) were significant mediators of the positive relationship between political conservatism and life satisfaction. Comparable results were obtained after controlling for a number of sociodemographic variables. The present findings indicate (i) that conservatives report to be more satisfied with their lives than liberals and (ii) that this difference is in part due to conservatives' system justification and religiosity.     

Exploring Relationship Between Spiritual Intelligence,Religiosity and Life Satisfaction Among Elderly Pakistani Muslims

This study is an effort to explore the relationship between spiritual intelligence, religiosity and life satisfaction in elderly Pakistani Muslims. A non-probability purposive sampling technique is utilized in order to recruit a sample of 100 elderly people (n = 50 men; n = 50 = women). Standardized questionnaires were used for collecting data. Data analysis was carried out using Pearson product–moment correlation analysis and independent sample t test. Findings revealed a significant correlation between spiritual intelligence, religiosity and life satisfaction among Pakistani elderly Muslim people. Gender differences were considered while conducting the study, and findings are valid for both male and female elderly Pakistani Muslims. Some findings of this study endorse findings of some previous studies, and it adds latest insights to the existing body of knowledge on the subject.     

Religiosity Reduces Sexual Aggression and Coercion in a Longitudinal Cohort of College Men: Mediating Roles of Peer Norms,Promiscuity, and Pornography

Extensive literature suggests that religiosity is a protective factor in reducing a number of deviant behaviors, including sexual aggression (SA). Whereas previous research focused on the role of risky alcohol consumption in mediating the relationship between religiosity and SA, this study explores the hypothesized meditational paths from religiosity to SA and technology‐based coercive behavior (TBC) through peer norms, pornography consumption, and promiscuity. Findings from a four‐year longitudinal study of male college students suggest that peer norms and promiscuity mediate the relationship between religiosity and both outcome measures, while pornography consumption mediates the relationship between religiosity and TBC. These findings may inform ongoing practice and future research into possible mechanisms by which problematic sexual behaviors may be influenced.     

The Sacred Bed: Sex Guilt Mediates Religiosity and Satisfaction for Unmarried People

The relationship between religion and sexual satisfaction has long been debated. Oftentimes, previous research on the relationship between these two constructs has been directly contradictory. The current study sought to provide more detail, or perhaps clarify the way that religiosity may relate to sexual satisfaction. Past studies have shown that high religiosity is connected to lower sexual activity, lower desires, and more conservative values. Thus, the current study examined sexual guilt, resulting from sensitivity to internalized religious beliefs and teachings, as a potential mediator between the two constructs. Participants completed an online questionnaire that included measures of religious identification and internalization, sexual satisfaction, and sex guilt. Results suggest that sex guilt mediates the relationship between religiosity and sexual satisfaction for unmarried individuals, but not for married individuals. We suggest calling this finding the sacred bed phenomenon because the difference between the models for married and unmarried samples may be due to a belief in the sacred marital bed.     

Hope,religiosity, and subjective well-being

This study explored the relationship between religiosity, hope, and subjective well-being among 430 South African university students (n = 324) and their family members (n = 104) (70.2% female; 88.4% black; 8.4% white). Data were gathered utilising measures of religiosity, hope, satisfaction with life, and affect balance. We applied structural equation modelling to examine both the direct effects of religiosity on hope, as well as the indirect effects of religiosity on life satisfaction and positive and negative affect via hope as mediator. Findings suggest pathway and agency hope to mediate the relationships between religiosity and life satisfaction, positive affect, and negative affect. Specifically, religiosity predicted higher levels of life satisfaction and positive affect, and lower levels of negative affect via agency hope. The results suggest agency hope to mediate the relationship between religiosity and subjective well-being.     

Perfectionism and Life Aspirations in Intrinsically and Extrinsically Religious Individuals

Religiosity is related to positive health and life satisfaction but the pathways through which this occurs have not been clearly delineated. The purpose of this study was to examine potential mediators of the relationships between intrinsic and extrinsic religiosity and negative affect and life satisfaction. Perfectionism and life aspirations are two possible pathways through which religious orientation is related to outcome. It was hypothesized that adaptive perfectionism and intrinsic life aspirations would act as mediators between intrinsic religiosity and negative affect and life satisfaction, and that maladaptive perfectionism and extrinsic life aspirations would act as mediators between the extrinsic religiosity and negative affect and life satisfaction. Two consecutive samples of religious college students (N = 540 and N = 485) completed measures of the Age Universal Religious Orientation Index, the Frost Multi-Dimensional Perfectionism Scale, the Aspiration Index, the Beck Depression Inventory-II, the Spielberger State-Trait Anxiety Inventory, and the Satisfaction with Life Scale. Intrinsic religiosity had a direct negative relationship with negative affect and positive relationship with life satisfaction. Contrary to the hypotheses, intrinsic religiosity had its strongest indirect effect via maladaptive perfectionism such that increased intrinsic religiosity was related to decreased maladaptive perfectionism which in turn lead to better negative affect and life satisfaction. Extrinsic religiosity was related to increased maladaptive perfectionism and thereby indirectly contributed to worse negative affect and life satisfaction. Interestingly, when the effects of maladaptive perfectionism were controlled, the direct effects of extrinsic religiosity were related to reduced negative affect and increased life satisfaction. Overall, the strongest mediator in this study of both intrinsic and extrinsic religiosity was maladaptive perfectionism, with intrinsic religiosity related to decreased maladaptive perfectionism and extrinsic religiosity related to increased maladaptive perfectionism.     

Relationship Context,Body-Esteem,Religiosity, and Sexual Experience: Associations with Well-Being and Relationship Status

Abstract

In this study we explored why there are sometimes conflicting findings regarding the influence of past sexual experience on relationships. Consequently, we studied the effects of body-esteem and religiosity on sexual experience in two relational contexts (casual or committed relationships) and how all of these variables were associated with life satisfaction, and the likelihood that a person would be married by their early thirties. With a national sample of 4966 participants, our results indicated that sexual experiences in casual relationships had negative associations with life satisfaction and relationship status, whereas sexual experiences in committed relationships had positive associations.     

Do Existential Variables Mediate Between Religious-Spiritual Facets of Functionality and Psychological Wellbeing

Religiosity has been related to psychological wellbeing outcomes. Although this relationship is primarily based on studies of church attendance or prayer and wellbeing, more recent work has focused on the potential mechanisms that may mediate the religion-wellbeing findings. One of the major function of religion is finding of meaning of life and improving hope. Recent studies have indicated that hope and meaning of life are the potential variables mediate between religion and wellbeing. It was hypothesized that one pathway through which religiosity may exert its positive influence on psychological wellbeing is through finding meaning of life and improving hope. One study was conducted examining the relationships among spiritual experiences, hope, meaning of life and psychological wellbeing operationalized as satisfaction with life, positive affect and negative affect. The following research tools were used: Daily Spiritual Experiences Scale, Purpose in Life Test, Hearth Hope Index, Cantril Ladder, Positive and Negative Affect Schedule. Meaning of life and hope were noticed to mediate between spiritual experiences and satisfaction with life as well as between spiritual experiences and positive affect. Spiritual experiences were not related to negative affect. Both meaning of life and hope predicted negative affect. This study found meaning of life and hope to be an important factors in the religion-wellbeing relationship and related to positive psychological outcomes, including improved satisfaction with life and positive affect as well as reduced negative affect.     

Religiosity,subjective well-being,and neuroticism

The objective of the current research was to estimate the relation between religiosity and both subjective well-being (SW-B) and neuroticism (N). A sample (N = 487) of Muslim Kuwaiti undergraduates took part in the study. Their age ranged between 18 and 31 years. They responded to six self-rating scales to assess religiosity, religious belief, physical health, mental health, happiness, and satisfaction with life, as well as the Factorial Arabic Neuroticism Scale (FANS) and the N subscale of the revised NEO. It was found that all the correlations between the six self-rating scales were significant and positive, whereas these rating scales were significantly and negatively correlated with both the FANS and N (NEO) scale. In applying the principle components analysis to the correlation matrix (8 × 8), a high-loaded and bipolar factor was extracted and labelled “Well-being and religiosity versus neuroticism.” The main predictor of religiosity in the stepwise regression was religious belief and satisfaction with life. The present findings are comparable with the wider literature on the association between religion and SW-B among English-speaking participants as well as a Kuwaiti Muslim context. By and large, those who consider themselves as religious were healthier, enjoying SW-B, and obtained lower scores on neuroticism.     

The Relationship of Religiosity and Spirituality to Quality of Life Among Cancer Patients

Most quality of life (QOL) assessments measure patients’ emotional well-being, functional well-being, interpersonal/social well-being, and satisfaction with treatment. Little attention has been given to patients’ spirituality or religiosity. Further, studies that have examined the impact of spirituality or religiosity on QOL have not differentiated between the constructs. The purpose of this study was to examine religiosity and spirituality as separate variables, and to define their relationship to QOL for 61 persons with cancer. Regression analyses indicated that, while spirituality and religiosity are moderately intercorrelated, spirituality has a stronger relationship with QOL than religiosity. When attempting to understand a person's spiritual life and its impact on QOL, there is a need for clear distinction between and separate assessment of spirituality and religiosity.     

Religiosity moderates the relationship between negative affect and life satisfaction: A study in 29 European countries

Many religions contend that the key to well-being is living one’s life based on religious standards, rather having certain emotional experiences. On this basis, it is predicted that the relationship between positive and negative affect and life satisfaction would be stronger in less religious individuals. Using multi-level modeling in a sample of 50,130 participants from 29 European countries, this study reveals that religiosity moderates the relationship between negative affect and life satisfaction, such that life satisfaction is less strongly influenced by the frequency of negative emotions in more religious (vs less religious) individuals.     

Contributing Factors That Influence the Elderly in Their Attitudes Toward Euthanasia

ABSTRACT

By using a cross-sectional survey, this research study examines the ethical dilemma of euthanasia among a sample of 329 community-based elderly persons, diverse in culture and religious affiliation, from two types of environments: 216 from 15 different community sites and 113 who are home-bound. The study defines euthanasia and, utilizing analyses of data from empirical studies and population polls, explains the factors that influence attitudes toward euthanasia among the elderly: life satisfaction, health, education, religiosity, and living arrangements. These contributing factors are statistically measured at the p ≤ .05 level of significance by a variety of tests: ANOVA, correlation, and regression analysis.

Findings in the covariate analysis show the major contributing factors to be life satisfaction and religiosity, which have a strong impact upon attitudes toward euthanasia among the elderly, whereas the correlation and regression analyses indicate religiosity alone as the major contributing factor. The results of the multiple regression analysis show that 11 percent of the variance is explained among all the variables and 6 percent of this variance is explained by the variable total religiosity, which has the most effect on attitudes toward euthanasia. The implications of these findings provide insight into intervention in social services for the elderly within congregational and community settings that will enhance the quality of life for the elderly as they continue to “age in place.”     

The relationships between religiosity,prosociality, satisfaction with life and generalised anxiety: a study on Turkish Muslims

ABSTRACT

The reason for research on Muslim samples is the perceived weakness in existing measures of prosocial behaviours. The current study's three aims are: Developing a suitable prosociality scale, examining the links between religiosity, prosociality, anxiety, and satisfaction with life, and investigating the mediating roles of anxiety and prosociality on the link between religiosity and satisfaction with life. The sample consists of 678 Turkish Muslims, 428 females and 250 males, ranged from 14 to 56, with mean age of 31 (SD?=?8,973). In the current study, the Individual Religion Inventory, the Turkish Prosociality Scale (TPS), the Satisfaction with Life Scale, and the Generalised Anxiety Scale are applied to the sample. Findings of the correlation matrix indicated positive correlations between religiosity, prosociality and satisfaction with life, and demonstrated that anxiety is related negatively to religiosity and life satisfaction. According to the path analysis, prosociality and anxiety mediate the link between religiosity and satisfaction with life.     

Religious Involvement and Depression: Evidence for Curvilinear and Stress‐Moderating Effects Among Young Women in Rural China

Debates about whether the relationship between religiousness and depression is nonlinear have continued, but no definitive conclusions thus far have been drawn. Unlike most previous research in this area, which has been based on U.S. populations, this study focuses on a sample of 882 young rural Chinese women. Results from analyses reveal an inverse U‐shaped relationship between intrinsic religiosity and depression. In addition, results show that intrinsic religiosity and religious activities exacerbate the deleterious effects of particular life events such as childbirth issues and marital conflicts. Implications of the findings for future studies on the subject are discussed.     

Religious commitment and positive mood as information about meaning in life

Two studies examined the role of religious commitment in moderating the relationship between positive affect (PA) and meaning in life. In Study 1, Sample 1, religiosity was found to moderate the relationship between naturally occurring PA and meaning in life, showing that high levels of religiosity attenuated the effects of PA on meaning in life. In Study 1, Sample 2, religiosity similarly moderated the effects of induced mood on meaning in life. In addition, this pattern of results was shown to be unique to meaning in life compared to another life domain (life satisfaction). In Study 2, subliminally priming Christians with positive religious words (e.g., “Heaven”) was further shown to weaken the association between PA and meaning in life, whereas subliminal primes of negative religious words (e.g., “hell”) weakened the association between religious commitment and meaning in life. A competition of cues model is proposed to account for these effects.     

Psychological well‐being and pilgrimage: Religiosity,happiness and life satisfaction of Ardh–Kumbh Mela pilgrims (Kalpvasis) at Prayag,India

Pilgrimage is an important aspect of our life and has both religious as well as spiritual significance. The present study examined the relationship of religiosity, happiness and satisfaction with life in the case of pilgrims in a very special cultural context of the Ardh‐Kumbh Mela (held in Prayag, Allahabad, India) during the months of January and February, 2007). The study specifically examined these relationships in a sample of Kalpvasis (pilgrims who stay at the banks of the Sangam for a month in the holy city of Prayag during the Mela period). One hundred and fifty‐four Kalpvasis participated in the study. Positive association between religiosity, happiness and life satisfaction was obtained. Results showed that gender did not have a significant role on these relations in the case of pilgrims. Implications of these results are discussed.     

The Interconnection Between Islamic Religiosity and Deviancy Among Australian Muslim Youth: A Partial Mediation Role of Life Satisfaction

The aim of the present study was to examine the extent to which life satisfaction mediates the relationship between Islamic religiosity and deviancy amongst Muslim youth. A sample of 200 Australian Muslims aged between 18 and 25 years (M_age = 21.18; SD = 1.89) participated in this study. An existing attitude toward Islam measure and Islamic religious practice measure developed for the current study purposes were used. Controlling for demographic variables and social desirability, the study findings revealed a negative association between Islamic religious practice and deviancy, and a positive association with life satisfaction. Participants’ life satisfaction was negatively associated with deviancy and partially mediated the association between participants’ Islamic religious practice and deviancy. Attitudes toward Islam scores were not associated with either deviancy or life satisfaction. Our findings suggest that strategies to encourage and support young Muslim’s life satisfaction hold the potential to protect them against deviancy.