Religiosity and Cancer Screening

Churches have been suggested as avenues to reach African-American populations with messages about health because of their strong participation in church activities. Membership in several religious denominations has been associated with healthy lifestyle practices that are associated with lower cancer-incidence rates and better coping strategies among cancer patients. Among African-American women, however, belief in God as their doctor might preempt seeking treatment for cancer. The goal of the present study was to examine the influence of church participation and religious beliefs on the utilization of breast and cervical cancer screening among low-income, predominantly African-American women. A cohort consisting of 290 women was surveyed at baseline and one year later to determine the association between screening rates in the past year and measures of religiosity. The majority of women were members of a church (88%), with fairly regular church attendance (51% reported weekly attendance), and strong beliefs regarding God's influence on their health (e.g. 88% agreed that God was their doctor). Church attendance was the only religious variable related to screening frequency in univariate analyses, with those reporting attending church 1–3 times per month more likely to receive mammography screening (p = .013). Churches can provide avenues to reach African-American women about cancer screening; strong religious beliefs do not, however, appear to keep women from receiving regular screening exams.     

Religious Attendance and Social Support: Integration or Selection?

Although numerous studies have shown that religious attendance is associated with greater social support, concerns remain about selection into religious attendance and more supportive relationships. In this paper, we employ data collected from the 2011 Miami-Dade Health Survey (n?=?444) to assess the extent to which the association between religious attendance and social support is due to selection processes related to personality, health behavior, and health status. In our multinomial logistic regression of attendance, we find that the odds of weekly attendance are increased by extraversion and reduced by smoking. We also observe that religious attendance does not vary according to level of agreeableness, self-esteem, alcohol consumption, psychological distress, or physical health. In our regression of support, we find that respondents who attend religious services weekly or more tend to report more social support than respondents who never attend. This association persisted with adjustments for age, gender, race, immigrant status, interview language, education, employment status, household income, financial strain, marital status (parent and respondent), the presence of children, family difficulties, personality (agreeableness, extroversion, and self-esteem), health behavior (smoking, binge drinking, and substance use), and health status (psychological distress, activity limitations, and overall physical health). Across models, the association between weekly attendance and social support is attenuated by no more than 7%. This attenuation is due to personality (extraversion), not health behavior or health status. We conclude that the association between religious attendance and social support is primarily driven by integration processes rather than any selection processes we have considered.

     

The association between religion and self-reported academic honesty among college students

Current research yields inconsistent findings about the association between religious variables and academic cheating among college students. In this study, we investigated possible reasons for this disagreement by examining whether, and to what extent, three particular religious variables: religious identity, affirmation of importance and religious services attendance, are associated with academic honesty among college students. Specifically, we utilised a sample of 2503 American college-aged students from Gallup^® daily tracking survey and used analysis of variance (ANOVA) to address the proposed research question. Research findings indicate that religious service attendance is positively associated with academic honesty among college students. Specifically, students who attend religious services more frequently are less likely to be engaged in academic misconduct than students who attend less frequently. This finding remains consistent when other important factors such as student attitudes toward cheating and gender were included in the analysis.     

Religion and Disability: Variation in Religious Service Attendance Rates for Children with Chronic Health Conditions

Prior research consistently demonstrates greater religious involvement is associated with improved health outcomes for those with chronic health conditions. Fewer studies focus on how chronic health conditions influence religious service attendance rates and most focus on older Americans. Using three waves of a nationally representative sample of children in the United States, I test whether children with a chronic health condition never attend religious worship services at rates significantly higher than children without a condition. I also investigate variation in attendance rates across a broad range of conditions, something previously overlooked. Children with chronic health conditions are more likely to never attend religious worship services. Specifically, children with chronic health conditions that impede communication and social interaction are most likely to never attend. Despite shifts in prevalence these findings are stable over time. Implications for researchers, religious communities, families with children with chronic health conditions, and health‐care providers are discussed.     

The Religious, the Paranormal, and Church Attendance: A Response to Orenstein

Orenstein's (2002) JSSR article "Religion and Paranormal Belief" uses Reginald Bibby's 1995 Project Canada data to argue that religious and paranormal belief are positively correlated, but that church attendance and paranormal belief are negatively correlated. In this response, I use the same data to show that while his basic model is true, we also need to consider the interaction between church attendance and religious belief. Religious attendance conditions the effect of religious beliefs on paranormal beliefs in an important fashion. I find that religious and paranormal belief are positively correlated, but only for those who do not attend church regularly.     

Health Beliefs and Illness Perceptions as Related to Mammography Uptake in Randomly Selected Women in Greece

Previous research has shown that, although routine mammography screening can reduce mortality from breast cancer, the use of annual mammography screening remains well under 65%. In an effort to determine the factors that are associated with women’s mammography behaviors, this study used the health belief model and the common-sense model of self-regulation as the theoretical frameworks to explore health beliefs, illness representations, and women’s mammography practice. Data were obtained from a nationally representative sample of 408 Greek women, 40 years of age or older, with no personal history of cancer. Three dependent variables were considered: recent mammography, repeat mammography, and no mammogram during lifetime. Predictors included socio-demographic and medical variables, perceived benefits of mammography screening, perceived barriers to mammography screening, self-efficacy, as well as illness perceptions. Multivariate analyzes indicated that never having had a mammogram was more likely for women who perceived fewer benefits and more barriers to mammography screening, had more negative emotional representations of breast cancer, and had no private health insurance coverage. Factors associated with recent mammography were younger age, a good knowledge of the recommended mammography screening interval, a family history of breast cancer, and use of patient reminders for next mammogram. Adequate knowledge about the recommended mammography screening interval and higher values for breast cancer worry were associated with an increased number of repeat lifetime mammograms. Implications of the results and suggestions for future research are outlined.     

Are Religious Women More Likely to Have Breast Cancer Screening?

The study objective was to investigate whether women who frequently attend religious services are more likely to have breast cancer screening—mammography and clinical breast examinations—than other women. Multivariate logistic regression models show that white women who attended religious services frequently had more than twice the odds of breast cancer screening than white women who attended less frequently (Odds Ratio (OR) = 2.61; 95% Confidence Interval (CI) = 1.12, 6.06). The behavior of white women was different from African American women (religious attendance-race interaction term p-value = 0.008); African American women who attended religious services frequently were possibly less likely to have breast cancer screening (OR 0.49; CI = 0.19–1.31).     

Attendance Matters: Religion and Ethical Affirmation of Gay and Lesbian Sexuality

This paper uses data from the 1974–2010 General Social Surveys to analyze the relationship between religion and ethical affirmation of gay and lesbian sexuality. Religion has become increasingly important in understanding the greater variation in ethical affirmation of same-sex sexuality over this time period. Yet in contrast to previous studies which have emphasized denominational affiliation, orthodoxy of religious belief, or alignment along a left–right political or theological spectrum as the key predictors, this study emphasizes the role of social isolation. With the sole exception of recent Mainline Protestants, religious service attendance is found to be a strong predictor of levels of affirmation regardless of denominational affiliation or level of conservatism, with liberal Christians who attend weekly religious services looking very similar to conservative Evangelicals who attend fewer services. A potential argument explaining this finding is put forth: Weekly attenders of religious services are more likely to be isolated into a narrower institutional field while more occasional attenders may hold identical theological and political beliefs but are more likely to have a breadth of perspective that comes from multiple institutional connections. As such, the barriers to greater affirmation of gay and lesbian sexuality may be less about religion than about social isolation.     

Religious involvement, beliefs about God, and the sense of mattering among older adults

Using data from a 2001–2002 sample of adults aged 65 and older living in the Washington, DC metropolitan area, we examine the associations among religious involvement (as measured by the frequency of attendance at religious services and praying), the belief in divine control, and the sense of mattering—a key component of the self-concept. We also assess the extent to which these patterns vary by gender, race, and education. Findings indicate indirect effects of religious attendance on mattering through divine control beliefs and the frequency of social contact. Praying increases mattering indirectly only through divine control beliefs. Moreover, divine control beliefs are more strongly associated with mattering among women, African Americans, and individuals with less education. We discuss the contribution of these findings for theory about the links between religious involvement, beliefs about God, and psychosocial resources, and the influence of core dimensions of social status and stratification.     

The Relationship Between Religious Service Attendance and Coronary Heart Disease and Related Risk Factors in Saskatchewan, Canada

Research suggests that attending religious services could provide small yet important protective benefits against coronary heart disease (CHD) and CHD risk factors (e.g., diabetes, hypertension). The extent to which these benefits apply to Canada deserves study because approximately one-third of adult Canadians attend religious services at least monthly. Therefore, the objective of this study is to examine the association between frequency of religious service attendance and prevalence of (1) CHD, (2) diabetes, and (3) hypertension in Canada. We used the Saskatchewan sample (n = 5,442) of the Canadian Community Health Survey (CCHS-4.1) and built multivariable logistic regression models to evaluate associations between religious service attendance and self-reported CHD, diabetes, and hypertension. After controlling for demographic, socioeconomic and health behavior variables, the association between religious service attendance and prevalence of CHD was not significant (OR = 0.82; 95 % CI 0.61–1.11). However, persons who attended religious services more than once a week exhibited lower prevalence odds of diabetes (OR = 0.60; 95 % CI 0.45–0.80) and hypertension (OR = 0.82; 95 % CI 0.68–0.99) compared to persons who attended less than once a year. The findings of this study are the first to suggest religious service attendance may be associated with a lower prevalence of CHD risk factors in Canada.     

Uptake of Breast Screening is Influenced by Current Religion and Religion of Upbringing

Research has shown that individuals with a current religious affiliation are more likely to use preventive health services. The aim of this study was to determine whether breast screening uptake in Northern Ireland is higher amongst women with a current affiliation to an organised religion and, for those with no current affiliation, to examine whether their religion of upbringing is associated with uptake of breast screening. The Northern Ireland Longitudinal Study (NILS) was used to link Census and national breast screening data for 37,211 women invited for routine breast screening between 2001 and 2004. Current religious affiliation, religion of upbringing and other demographic and socio-economic characteristics were as defined on the Census form. Multivariate logistic regression was used to determine the relationship between religion affiliation and attendance. Uptake of breast screening is about 25% lower for those without a current religious affiliation. There are modest differences between Catholics and Protestants, with the latter about 11% more likely to attend for screening. For those with no current religion, the religion of upbringing appears to positively influence attendance rates. These differences remain after adjustment for all of the socio-demographic and socio-economic factors that have been shown to influence uptake rates of breast screening in the UK to date. Record linkage is an efficient way to examine equity across demographic characteristics that are not routinely available. The lower uptake amongst those with no religious affiliation may mean that screening services may find it difficult to maintain or improve uptake rate in an increasingly secularised society.     

The Relationship Between Religious Coping Style and Anxiety over Breast Cancer in African American Women

In this study, we investigated the relationship between religious coping style and anxiety related to breast cancer and the use of mammography in a sample of African American women. We also assessed the relationship of breast cancer anxiety to related variables such as church affiliation and attendance, church teachings on health, and acceptance of those teachings.     

Changing Patterns of Attendance at Religious Services in Canada, 1986–2008

According to the General Social Survey, the combined rate of weekly and monthly attendance at religious services in Canada has declined by about 20 points from 1986 to 2008. Approximately half of this decline stems from the increase in the proportion of people reporting no religion, who, for the most part, do not attend religious services. The other portion of this decline is attributable to eroding attendance rates among Catholics, particularly older Catholics, and Protestants in Québec. Attendance rates for Protestants outside of Québec show signs of increase. The reported increase in weekly attendance in Canada by the Project Canada surveys and cited by Bibby as a possible indicator of a religious renaissance is revealed as an artifact in the data due to an oversample of Protestants. I find another weighting problem in the Canadian Survey of Giving, Volunteering and Participating that leads to underestimates of aggregate religious attendance rates.     

Determining Relationships Between Physical Health and Spiritual Experience,Religious Practices,and Congregational Support in a Heterogeneous Medical Sample

Previous research indicates that increased religiosity/spirituality is related to better health, but the specific nature of these relationships is unclear. The purpose of this study was to determine the relationships between physical health and spiritual belief, religious practices, and congregational support using the Brief Multidimensional Measure of Religiousness/Spirituality and the Medical Outcomes Scale Shortform-36. A total of 168 participants were surveyed with the following medical disorders: Cancer, Spinal Cord Injury, Traumatic Brain Injury, and Stroke, plus a healthy sample from a primary care setting. The results show that individuals with chronic medical conditions do not automatically turn to religious and spiritual resources following onset of their disorder. Physical health is positively related to frequency of attendance at religious services, which may be related to better health leading to increased ability to attend services. In addition, spiritual belief in a loving, higher power, and a positive worldview are associated with better health, consistent with psychoneuroimmunological models of health. Practical implications for health care providers are discussed.     

Religious Orientation in Three Central European Environments: Quest,Intrinsic, and Extrinsic Dimensions

Research in religion and health has spurred new interest in measuring religiousness. Measurement efforts have focused on subjective facets of religiousness such as spirituality and beliefs, and less attention has been paid to congregate aspects, beyond the single item measuring attendance at services. We evaluate some new measures for religious experiences occurring during congregational worship services. Respondents (N = 576) were religiously diverse community-dwelling adults interviewed prior to cardiac surgery. Exploratory factor analysis of the new items with a pool of standard items yielded a readily interpretable solution, involving seven correlated but distinct factors and one index variable, with high levels of internal consistency. We describe religious affiliation and demographic differences in these measures. Attendance at religious services provides multifaceted physical, emotional, social, and spiritual experiences that may promote physical health through multiple pathways.     

The Academic Advantage of Devotion: Measuring Variation in the Value of Weekly Worship in Late Adolescence on Educational Attainment Using Propensity Score Matching

This study measures the effect of regular worship attendance at age 17 on total years of schooling by age 25, using data from the National Longitudinal Survey of Youth 1997. Expanding on previous work, this study estimates differences in the impact of worship attendance by race and family income status using propensity score matching. Individuals who frequently attend religious services complete .69 more years of schooling than similar individuals who do not frequently attend services. There are significantly greater returns to attendance for low‐income youth and no significant difference in returns by religious affiliation. These findings suggest that religious observance provides greater benefits for low‐income individuals or perhaps provides resources high‐income individuals have access to elsewhere. Moreover, this study extends previous work by examining a more recent and nationally representative sample of youth and by using methods that allow for greater causal inference.     

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.     

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.     

How Many Americans Attend Worship Each Week? An Alternative Approach to Measurement

Opinion polls indicate that over 40 percent of Americans attend worship services each week. However, attendance counts in several North American counties and Roman Catholic dioceses suggest that worship attendance may be much lower. In this article a new measurement strategy is used to estimate total weekly worship attendance. First, using a variety of resources we develop an estimate of the total number of religious congregations in the United States by religious family. Contrary to many published sources, the total number of congregations is estimated at just over 330,000. Second, using known population values and sample-based attendance counts we develop estimates of average weekly worship attendance for religious congregations by religious family. The resulting totals suggest that fewer than 22 percent of Americans attend worship services each week. This lower level of attendance provides further evidence that Americans tend to overreport worship participation and are less religiously active than the polls show.