Countervailing Forces: Religiosity and Paranormal Belief in Italy

Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.     

Explaining Religious Effects on Distress Among African Americans

This study applies Smith's (2003a) theory of religious effects to account for the link between religiosity and distress. Using a latent-variable structural equation modeling approach, we analyze survey data from a nationally representative sample of African-American adults and find empirical support for our hypotheses. In terms of anger, depression, and anxiety, religiously committed African Americans exhibit lower levels of distress than their less religious or nonreligious counterparts. Highly religious African Americans report higher levels of sense of control and social support, which consequently reduces distress. We also find that the indirect and salutary effects of religiosity via social support are due to support from family and friends as well as from other religious people.     

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.     

What Mediates the Relationship Between Religious Service Attendance and Aspects of Well-Being?

Religious service attendance predicts increased well-being across a number of studies. It is not clear, however, whether this relationship is due to religious factors such as intrinsic religiosity or due to nonreligious factors such as social support or socially desirable responding. The purpose of the present study was to examine the relationship between religious service attendance and well-being while simultaneously examining intrinsic religiosity, social support, and socially desirable responding as potential mediators of the relationship. A sample of 855 participants (71 % female, average age 19.5) completed questionnaires assessing religiosity, social support, socially desirable responding, and well-being. Path models were estimated using maximum likelihood estimation to analyze the data. Intrinsic religiosity was the strongest mediator of the relationship between religious service attendance and depressive and anxiety symptoms. This suggests that the mental health benefits of religious service attendance are not simply the result of increased social support or a certain response style on questionnaires; rather, it appears that the relationship is at least partly the result of people trying to live their religion in their daily lives.     

Mental well-being in the religious and the non-religious: evidence for a curvilinear relationship

Previous studies demonstrating a positive relationship between religiosity and mental health have sampled from a highly religious general population with little differentiation between weak religiosity and non-religiosity. Church members are typically compared with non-religious unaffiliated individuals, thus confounding belief with group effects (e.g. social support). The present study examined mental well-being, utilising the full range of certainty of belief or non-belief in God. In the first study, we compared church and secular group members on measures of life satisfaction and emotional stability. The second study used a large survey of the non-religious. A curvilinear relationship was found such that those with higher belief certainty (both confidently religious and atheists) have greater well-being relative to those with low certainty (unsure and agnostics). Multiple regressions controlling for social and demographic variables reduced, but did not eliminate this curvilinear relationship. Mechanisms of well-being may involve a confident worldview rather than religious beliefs themselves.     

Religiosity and Fear of Death: A Theory-Oriented Review of the Empirical Literature

Do religious people fear death more or less than those who are nonreligious? According to two theories, religiosity and fear of death should be inversely correlated. A third theory suggests that moderately religious persons should be more fearful than those who are extremely religious or nonreligious. Yet a fourth theory predicts that religiosity and fear of death should be positively correlated. Eighty-four studies were located in which pertinent findings have been presented, several of which reached more than one conclusion based on different definitions of religiosity. Overall, 40 studies provided findings supporting the conclusion that religiosity and fear of death are inversely correlated, nine supported a curvilinear relationship, 27 supported a positive correlation, and 32 indicated that no significant relationship exists between religiosity and fear of death. Chi square analyses of several features of these conflicting studies suggest that there is probably a modest negative correlation between religiosity and fear of death among persons who are at least modestly religious. However, when nonreligious individuals are sampled alongside those who are both moderately and extremely religious, the overall relationship shifts to being curvilinear, and possibly even positive, depending on the aspect of religiosity being assessed. The implications of these conclusions for the four theories are discussed.     

Applicability of the social identity model of collective action in predicting support for interreligious violence in Indonesia

To what extent does religious identification promote collective efficacy and perceived injustice that contribute to explain support for interreligious violence in Indonesia? This overarching research question is inspired by theoretical insights starting from social identity theory, and noticeably enriched by collective action theories. We use high‐quality data of 1,995 randomly selected individuals (Muslims and Christians) from across the Indonesian archipelago to investigate the mediating effects of perceived injustice and collective efficacy on the relationship between religiosity and support for interreligious violence. We also improve upon previous research with an elaborate measure of religiosity (beliefs, practice, and salience). Our structural equation modelling analysis reveals that collective efficacy significantly mediates the relationship between the religiosity dimensions and support for interreligious violence. Moreover, on average, the Muslim community has a higher level of collective efficacy, as compared to the Christian community, which positively affects the relationship between most religiosity dimensions and support for interreligious violence. An interesting finding is that in the Christian community, salience is overall negatively related to collective efficacy, which then negatively affects support for interreligious violence. These results provide novel empirical insights on the role of religious identity in interreligious conflicts in the South Asian context, especially Indonesia.     

Religious ideology, a neglected variable

Comments on an article by J. T. Jost, which presented interesting data relating some personality dimensions to voting patterns in the last three U.S. presidential elections. R. K. Unger is surprised that in his extensive review of the role of ideology, Jost ignored the role of religious ideology in political attitudes and voting behavior. There is ample evidence that level of religious observance (sometimes labeled religiosity, hierarchical religious beliefs, or religious fundamentalism) played a role in 2004 and earlier presidential elections. The relationship between religious ideology and political attitudes is correlational, and one needs to look further for an explanation of their impact. A number of studies indicate relationships between religious fundamentalism and what Jost has termed "system-justifying ideologies." Unger suggests that religiosity has been largely ignored by psychologists interested in social and political behaviors. It is quite possible that religiosity is related to the various personality dimensions discussed by Jost. But we cannot learn more about these potential connections if we continue to ignore the importance of religious ideology as a psychological variable.     

Subjective Religiosity and Depression in the Transition to Adulthood

Does being more religious make one less susceptible to depression? We consider the association between subjective religiosity (religious self‐perception and coping) and depression in the context of social support (from family and friends) and stress exposure (recent negative life events, chronic stress, lifetime trauma, and discrimination). Data come from a sample of 1,803 Miami‐Dade County young adults interviewed between 1997 and 2000. We find higher levels of depression among the moderately religious than among either very religious or nonreligious respondents. Interestingly, when observations are made within gender, this relationship applies only to females. Controlling for socioeconomic status and social support largely accounts for the link between religiosity and depression. However, controlling for stress exposure reveals a suppressor effect wherein religiosity once again emerges as significant. Our interpretation is that, while established patterns of religious coping can routinely mitigate distress, heightened stress exposure may elicit increased prayer among the less religious.     

Exploring the Relationship of Religiosity,Religious Support,and Social Support Among African American Women in a Physical Activity Intervention Program

Religious belief has been linked to a variety of positive mental and physical health outcomes. This exploratory study will address the relationship between religious involvement and social connectedness among African American women. Results from a physical activity intervention research project (N = 465) found that total religious support and social support were significantly negatively correlated with total religiosity, while total general social support was significantly positively correlated with total religious support. Overall, the study indicates that more research is needed on ways to encourage interaction between the positive dimensions of both religiosity and social support to bring about healthy behaviors.     

Religiosity Reduces the Negative Influence of Injustice on Subjective Well-being: A Study in 121 Nations

National injustice has been linked to lower national happiness. We predict that national religiosity will mitigate this negative influence of injustice on happiness. We test this hypothesis analyzing national-level data from 121 nations, using a single-level moderated regression analysis. To capture various aspects of national injustice, we combine four national measures associated with injustice, namely: indexes of group grievances, political terror, rule of law, and corruption perceptions. The results show that national religiosity has a significant moderating effect on the relationship between injustice and happiness, such that higher levels of religiosity mitigate more of the negative effects of injustice on happiness than lower levels do. The results hold when religious affiliation and indexes of economic prosperity, education, and social support are controlled for. These results indicate that people in religious cultures may successfully utilize religious faith to deal with adverse conditions.     

Religiosity and attitudes towards professional mental health services: analysing religious coping as a mediator among Mexican origin Latinas/os in the southwest United States

In this study, we examined the relationship between religiosity and attitudes towards professional mental health services. We further examined whether internal religious coping and external religious coping mediated both relationships. Results indicated a significant association with religiosity and negative attitudes towards mental health services, as well as external religious coping and internal religious coping. Results also showed a nonsignificant association with both religious coping and negative attitudes towards mental health services. Finally, external religious coping mediated the relationship between religiosity and negative attitudes towards mental health services for men but not for women.     

Religious Quest Orientation and Anti‐Gay Sentiment: Nuancing the Relationship Between Religiosity and Negative Attitudes Toward Homosexuality Among Young Muslims and Christians in Flanders

Public opinion research has repeatedly shown that religious people generally report more prejudice against homosexuality. However, previous research exploring the general mechanisms that underpin this relationship mostly relied on Christian samples in North America. Studies outside North America are few in number and limited in the forms of religiosity they address. Of all indicators that have been studied so far, a religious quest orientation was found to be the only one negatively related to anti‐gay sentiments. This leaves open the question whether the mechanisms for different forms of religiosity can also be found outside North America. Against that background this research note assesses how religious quest orientation, self‐rated religiosity, religious behavior, and authoritarianism are related to prejudice against homosexuality among Christian and Muslim youth aged 14–23 in Flanders (N = 2,834). This study is the first that investigates the relationship between religious quest orientation and anti‐gay sentiments among Muslims. For both Christians and Muslims, we found that even taking into account a wide range of social background and religious characteristics, having a religious quest orientation is related to less prejudice toward homosexuality.     

The relationship between religious orientation and happiness: the mediating role of purpose in life

Studies have demonstrated a positive association between religiosity and happiness and that other variables including purpose in life may account for this relationship. Few studies have examined the relationship between religious orientation and happiness, therefore the present study investigated whether purpose in life mediates the relationship between religious orientation and happiness. Three hundred and forty-two university students (men?=?117 and women?=?225) from Australia participated in the study. The results indicate that for women, purpose in life mediates the relationship between intrinsic religious orientation and happiness and for men, purpose in life mediates the relationship between extrinsic social religious orientation and happiness. The results are unexpected as intrinsic religious orientation negatively predicted happiness, whereas extrinsic social religious orientation positively predicted happiness. These findings suggest that further studies are needed to advance the understanding of these complex relationships.     

Generating Trust in Congregations: Engagement,Exchange, and Social Networks

The relationship between religion and trust is complex and there is little consensus on why, in general, religious people appear to be more trusting than their unaffiliated peers. Most research on religion and trust focuses on differences between traditions and denominations, which offers rather limited insight into the genesis of trust for religious persons. In this study, we draw on recent theoretical developments in social psychology to explore how specific patterns of social interactions within congregations enhance within‐congregation trust among members to the benefit of both churches and individuals. Using survey data from the Portraits of American Life Study, we find that the positive relationship between religiosity and trust is driven less by religious beliefs or practices and more by particular characteristics of micro‐level processes that occur in churches (e.g., closeness of relationships to religious leaders, density of congregational ties, and both giving and receiving aid from other congregation members). In light of research on social learning and trust, we also discuss the potential benefits of this particularized trust for individuals’ levels of generalized trust.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

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.     

'To Whom Much Has Been Given...': Religious Capital and Community Voluntarism Among Churchgoing Protestants

Research on volunteering behavior has consistently found a positive relationship between religion and volunteering. Using a sample of churchgoing Protestants (N=1,738)from the Religious Identity and Influence Survey we examine the specific influences of religiosity, religious identity, religious socialization, and religious social networks on local volunteer activity in church programs and non-church organizations, as well as general volunteering tendencies. These influences are presented within the theoretical framework of religious capital. Logistic regression techniques were applied to determine the strength of the contribution of these influences while accounting for basic background factors. Findings suggest that churchgoing Protestants are influenced by all measures to some degree, but religiosity (specifically participation in church activities) remains the strongest influence. Significant religious influences overall are most pronounced within the context of church-related volunteering which suggests that churchgoing Protestants exhibit a strong sense of community identity through their local churches. A discussion of these results and their implications for volunteering follows.     

Affective and cognitive religiosity: Influences on consumer reactance and self‐control

Self‐control is regularly studied in the marketing literature in relation to spending and food consumption; however, little research has assessed trait characteristics that influence consumers' self‐control. Although prior research in other fields has shown a generally positive relationship between religiosity and self‐control, such research has often used poor measures of religiosity and has inadequately examined marketplace outcomes or factors underlying consumers' self‐controlled responses. Thus, the studies herein build on self‐regulation theory to address and extend from these limitations by examining the influence of religiosity, as a multidimensional construct (particularly affective and cognitive religiosity), on self‐control and resulting influences on marketplace behaviors. Findings reveal that priming affectively (cognitively) religious consumers leads to greater (lower) consumer self‐control with a religious message prime (Study 1) and religious writing task (Study 2). Additionally, findings show that psychological reactance is at the root of these responses (Study 3). Implications build on self‐regulation theory and the strength model of self‐control to show the importance of religiosity (particularly affective and cognitive religiosity), interactions with religious primes, and psychological reactance in understanding consumers' self‐control.     

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.