Children's theories of god: explanations for difficult-to-explain phenomena

Participants in 3 age groups (preschoolers, 3rd graders, and college students) generated explanations for various phenomena. Participants with higher levels of religious involvement provided more attributions to God than participants with lower levels of religious involvement. Also, older participants provided more attributions to God than younger participants. The results suggest that individuals who have higher levels of religious involvement develop theorylike understanding based on their conception of God. It appears that this theorylike understanding has explanatory utility that increases with age.     

Religious Attributions and Proximity of Influence: An Investigation of Direct Interventions and Distal Explanations

Investigations into religious attributions have focused on attributer's immediate, proximal causes of events, paying little attention to underlying, distal explanations. In an effort to explain the relatively low incidence of religious attributions and further a new model of proximal-distal attributions, we present two experiments investigating the proximal and distal use of religious and nonreligious supernatural attributions. Participants in both studies were presented a series of sixteen vignettes that varied on several attribution-relevant dimensions. After reading each vignette, subjects gave an initial explanation for the event, and were then probed for any underlying explanations. Experiment 1 used an interview format that allowed participants maximum latitude when explaining the event's outcome. Consistent with our predictions, participants perceived God as having a greater distal than proximal influence, though this difference was not evident for attributions to Satan or nonreligious supernatural agents. Experiment 2 was performed via a microcomputer, with a participant's initial attributional response branching to a set of appropriate distal explanations. Overall, the results suggest that attributer's perceive God working through indirect influences rather than direct intervention, with this effect being moderated by the attributer's level of religiosity. This pattern was evident in the use of God as a distal explanation as well as in the distal explanations to proximal attributions to God.     

Unanswered Prayers: Religiosity and the God-Serving Bias

Two self-report experiments examined how religiosity affects attributions made for a target person’s death. Online adults (Study 1, N = 427) and undergraduate students (Study 2, N = 326) read about Chris who had a heart attack, used religious or health behaviors, and lived or died. Participants made attributions to Chris and God (both studies), and reported their emotions (Study 2). Participants made more attributions to Chris when he lived than when he died, but only when he used health behaviors. The highly religious made more attributions to God, but not when Chris used religious behaviors and died (the God-serving bias); they reported the most positive emotions when Chris lived after using religious behaviors (the Hallelujah effect). Directions for future research in terms of implicit religious beliefs and normative evaluations of religion are discussed.     

Sex Differences in Religiosity: The Role of Attachment to Parents and Social Learning

We employed aspects of both attachment theory and social learning theory to develop an understanding of sex differences in young adults’ attachment to God, their concepts of God, and other aspects of their religiosity. We found that attachment to God is more likely to be associated with attachment to the same-sex parent than to the opposite-sex parent. We found that this is also true for concepts of God as loving, controlling, and distant in female, but not male participants in our study. For both males and females, mother’s level of religious involvement when they were growing up was associated with participants’ later attendance at religious services, but for males, attachment to father was an additional influence. In neither males nor females was attachment to either parent or their parent’s past religious involvement a significant predictor of strength of religious faith.     

Who Believes in a Male God? Ideological Beliefs and Gendered Conceptualizations of God

Recent studies have explored whether certain conceptualizations of God are associated with various attitudes and beliefs. In the current study, we examined the relationship between gendered God concepts and the belief that God is involved in one’s life and religious-related rigid ideologies (i.e., religious fundamentalism and right-wing authoritarianism [RWA]). Across two studies, one conducted with religious students at a Jesuit university and the other with a national sample, we found that individuals who believed God to be male were more likely to believe that God had more control and involvement in their life, had higher levels of religious fundamentalism and higher levels of RWA-Aggression (Study 1 and 2), RWA–Submission (Study 1 and 2), and RWA–Conventionalism (Study 2) than individuals with other gendered or nongendered conceptualizations of God. Implications of the broader impact that gendered God concepts have on social and political domains are explored. Last, limitations and future research directions are discussed.     

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.     

Prevalence and Social-Cognitive Predictors of Anger Toward God in a Polish Sample

Based on empirical studies, we may assume religion is an important source of support, consolation, and a sense of life for many individuals. However, notwithstanding the psychological benefits religion provides, it is also a reason for discomfort and struggle. The research presented in this article is an attempt at analyzing one of religious struggle types: anger toward God. Our study addresses the following issues: (a) prevalence of anger toward God in a national Polish sample; (b) predictors of anger toward God (religious attributions and God concepts); and (c) moderation of relationships between religious attributions, God concepts and anger toward God by centrality of religiosity. We applied the social-cognitive perspective for explaining the phenomenon of anger toward God. The results showed that anger toward God is frequently a reaction to negative experiences, and its intensity is low, lower than the intensity of positive emotions toward God. Anger toward God correlated positively with assigning negative intentions and the responsibility for suffering to God. A moderating effect of centrality on the relation between attributions and perception of God and anger toward God was observed.     

The need to belong can motivate belief in God

The need to belong can motivate belief in God. In Study 1, 40 undergraduates read bogus astrophysics articles "proving" God's existence or not offering proof. Participants in the proof-for-God condition reported higher belief in God (compared to control) when they chronically imagined God as accepting but lower belief in God when they imagined God as rejecting. Additionally, in Study 2 (72 undergraduates), these effects did not occur when participants' belongingness need was satisfied by priming close others. Study 3 manipulated 79 Internet participants' image of God. Chronic believers in the God-is-rejecting condition reported lower religious behavioral intentions than chronic believers in the God-is-accepting condition, and this effect was mediated by lower desires for closeness with God. In Study 4 (106 Internet participants), chronic believers with an accepting image of God reported that their belief in God is motivated by belongingness needs.     

Attachment to God,Tenure, Race,and Participation in Congregational Life

The vitality of religious congregations is dependent on how effectively they attract congregants and mobilize participation, and people are more likely to participate when they share similar characteristics with other congregants. This study suggests attachment to God is a fundamental “behavioral and intrapersonal characteristic” which distinguishes participants from one another, contributing to varying levels of participation in congregational and religious life beyond service attendance. Using a national sample, we test several hypotheses related to this theoretical claim. Findings suggest that: (1) secure attachment to God is positively associated with congregational participation, (2) anxious and avoidant attachment are negatively associated with participation, (3) these relationships are moderated by length of time attending a particular congregation, and (4) secure attachment is associated with higher levels of participation in congregational life for blacks than it is for whites. By demonstrating a link between attachment to God and participation in congregational and religious life, this study affirms that intrapersonal characteristics structure the dynamics of religious congregations.     

Attributes of God: Conceptual Foundations of a Foundational Belief

Anthropomorphism, or the attribution of human properties to nonhuman entities, is often posited as an explanation for the origin and nature of God concepts, but it remains unclear which human properties we tend to attribute to God and under what conditions. In three studies, participants decided whether two types of human properties—psychological (mind‐dependent) properties and physiological (body‐dependent) properties—could or could not be attributed to God. In Study 1 (n = 1,525), participants made significantly more psychological attributions than physiological attributions, and the frequency of those attributions was correlated both with participants’ religiosity and with their attribution of abstract, theological properties. In Study 2 (n = 99) and Study 3 (n = 138), participants not only showed the same preference for psychological properties but were also significantly faster, more consistent, and more confident when attributing psychological properties to God than when attributing physiological properties. And when denying properties to God, they showed the reverse pattern—that is, they were slower, less consistent, and less confident when denying psychological properties than when denying physiological properties. These patterns were observed both in a predominantly Christian population (Study 2) and a predominantly Hindu population (Study 3). Overall, we argue that God is conceptualized not as a person in general but as an agent in particular, attributed a mind by default but attributed a body only upon further consideration.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

The Impact of Religious Commitment on Women’s Sexual Self-Esteem

Religious commitment is associated with decreased sexual activity, poor sexual satisfaction, and sexual guilt, particularly among women. The purpose of this paper was to investigate how religious commitment is related to sexual self-esteem among women. Participants included 196 female undergraduate students, 87 % of whom identified as Christian. Participants completed the Sexual Self-Esteem Inventory for Women (SSEI-W), Religious Commitment Inventory-10, Revised Religious Fundamentalism Scale, Brief Sexual Attitudes Scale, and a measure of their perception of God’s view of sex. Results suggested that women with high religious commitment held more conservative sexual attitudes. Significant relationships between religious commitment and two subscales (moral judgment and attractiveness) of the SSEI-W revealed that women with high religious commitment were less likely to perceive sex as congruent with their moral values and simultaneously reported significantly greater confidence in their sexual attractiveness. A significant relationship between religious commitment and overall sexual self-esteem was found for women whose religion of origin was Catholicism, such that those with higher religious commitment reported lower sexual self-esteem. A hierarchical regression analysis revealed that high religious commitment and perception that God viewed sex negatively independently predicted lower sexual self-esteem, as related to moral judgment. Implications of the findings are provided.     

Analytic cognitive style predicts religious and paranormal belief

An analytic cognitive style denotes a propensity to set aside highly salient intuitions when engaging in problem solving. We assess the hypothesis that an analytic cognitive style is associated with a history of questioning, altering, and rejecting (i.e., unbelieving) supernatural claims, both religious and paranormal. In two studies, we examined associations of God beliefs, religious engagement (attendance at religious services, praying, etc.), conventional religious beliefs (heaven, miracles, etc.) and paranormal beliefs (extrasensory perception, levitation, etc.) with performance measures of cognitive ability and analytic cognitive style. An analytic cognitive style negatively predicted both religious and paranormal beliefs when controlling for cognitive ability as well as religious engagement, sex, age, political ideology, and education. Participants more willing to engage in analytic reasoning were less likely to endorse supernatural beliefs. Further, an association between analytic cognitive style and religious engagement was mediated by religious beliefs, suggesting that an analytic cognitive style negatively affects religious engagement via lower acceptance of conventional religious beliefs. Results for types of God belief indicate that the association between an analytic cognitive style and God beliefs is more nuanced than mere acceptance and rejection, but also includes adopting less conventional God beliefs, such as Pantheism or Deism. Our data are consistent with the idea that two people who share the same cognitive ability, education, political ideology, sex, age and level of religious engagement can acquire very different sets of beliefs about the world if they differ in their propensity to think analytically.     

Variation in the anthropomorphization of supernatural beings and its implications for cognitive theories of religion

The cognitive study of religion has been highly influenced by P. Boyer's (2001, 2003) claim that supernatural beings are conceptualized as persons with counterintuitive properties. The present study tests the generality of this claim by exploring how different supernatural beings are conceptualized by the same individual and how different individuals conceptualize the same supernatural beings. In Experiment 1, college undergraduates decided whether three types of human properties (psychological, biological, physical) could or could not be attributed to two types of supernatural beings (religious, fictional). On average, participants attributed more human properties to fictional beings, like fairies and vampires, than to religious beings, like God and Satan, and they attributed more psychological properties than nonpsychological properties to both. In Experiment 2, 5-year-old children and their parents made both open-ended and closed-ended property attributions. Although both groups of participants attributed a majority of human properties to the fictional beings, children attributed a majority of human properties to the religious beings as well. Taken together, these findings suggest that anthropomorphic theories of supernatural-being concepts, though fully predictive of children's concepts, are only partially predictive of adults' concepts.     

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.     

Atheists Become Emotionally Aroused When Daring God to Do Terrible Things

We examined whether atheists exhibit evidence of emotional arousal when they dare God to cause harm to themselves and their intimates. In Study 1, the participants (16 atheists, 13 religious individuals) read aloud 36 statements of three different types: God, offensive, and neutral. In Study 2 (N = 19 atheists), 10 new stimulus statements were included in which atheists wished for negative events to occur. The atheists did not think the God statements were as unpleasant as the religious participants did in their verbal reports. However, the skin conductance level showed that asking God to do awful things was equally stressful to atheists as it was to religious people and that atheists were more affected by God statements than by wish or offensive statements. The results imply that atheists' attitudes toward God are ambivalent in that their explicit beliefs conflict with their affective response.     

Anxious Attachment to God,Spiritual Support,and Obesity: Findings from a Recent Nationwide Survey

Some researchers report that people who are more deeply involved in religion may be more obese, but other investigators have been unable to replicate these findings. The purpose of the current study was to examine the relationship between religious life and obesity with data from a recent nationwide survey, the Landmark Spirituality and Health Survey (N = 1,497). The core measure of religion is an anxious or insecure attachment to God. It is hypothesized that study participants with a more anxious attachment to God are more likely to be obese. However, it is further proposed that this relationship will only hold for study participants who receive little spiritual or emotional support from fellow church members. Spiritual support is assistance that is provided with the explicit purpose of bolstering the religious beliefs and behaviors of the recipient. The findings reveal that having an anxious attachment to God is associated with a greater risk of being obese, but this relationship becomes progressively weaker as the level of spiritual and emotional support increases.     

Religious Attributions of Responsibility: A Review of Empirical Literature and Development of an Instrument

A critical review of the religious attribution literature is presented. Two overriding critiques are that the field lacks adequate instruments to measure religious attributions, and that attributions related to problem cause are confused with attributions about problem solution. Consequently, an instrument was developed to measure religious attributions of responsibility for problem cause and solution. An exploratory, principal-axis factor analysis conducted on data generated by 457 university students revealed the theorized factors of cause and solution. High internal consistency and test—retest reliability were obtained. A subsequent confirmatory factor analysis on a separate sample of 179 students provided evidence of construct validity for the instrument. Research questions are presented that would advance current understanding of religious attributions, and limitations of the instrument are noted.     

Relations of trauma exposure with current religiousness and spirituality

Many theorists posit that religiousness/spirituality (RS) may change after trauma. However, empirical findings regarding RS following trauma are inconclusive. The present study examined the relationship between potentially traumatic events (PTEs) and current RS by considering the cumulative effect of PTEs and multiple dimensions of RS. In our sample of 245 undergraduates (60% female, 79% White), there were no differences in RS between participants who did and did not have PTEs. When analysed as a continuous variable, the number of PTEs was positively correlated with many RS dimensions (i.e., daily spiritual experiences, religious strain, religious comfort, provident and challenging God images, belief in God) but not all (i.e., organised religious involvement, belief in afterlife, benevolent God image). These results suggest that PTEs relate distinctly to different aspects of RS and that examining multiple dimensions of RS may be a more informative way of studying this association.