Masculine God Imagery and Sense of Life Purpose: Examining Contingencies with America's “Four Gods”

Though God imagery has been extensively studied within sociological and psychological traditions, much less attention has been paid to gendered God concepts and their connections to well-being. Previous work has suggested that God images may reflect ontological assumptions that inform interpretations of the world as well as one's place within it. We argue that the relationship between masculine God imagery and a sense of life purpose may vary by gender and depend on further contingencies of other God images held by individuals’ images of God as engaged, angry, critical, and distant. Drawing on nationally representative data from the 2007 Baylor Religion Survey (n = 415 men and n = 577 women), our results suggest that stronger masculine God imagery was associated with greater life purpose for men, and lower life purpose for women. We also observed that stronger beliefs in an engaged God appeared to weaken the association between masculine God imagery and lower life purpose for women, while men who did not support masculine gender ideology reported lower life purpose if they endorsed stronger beliefs in an angry or critical God. We interpret our results by drawing on research at the intersection of gender, religion, and theology, and suggest several directions for future work.     

Religion and Public Opinion Toward Same‐Sex Relations,Marriage, and Adoption: Does the Type of Practice Matter?

This study examines how religion's impact on Americans’ attitudes toward same‐sex practices varies by the type of practice being considered. We theorize that same‐sex romantic and family practices such as sexual relations, marriage, and adoption represent distinct practice types, differing in degrees of legality, cultural legitimacy, and in their internal power dynamics. Consequently, we expect that Americans view each practice type somewhat differently and their opinions on each may be influenced by religion in distinctive ways. Drawing upon national‐level data, we estimate and compare the relative net effects of a comprehensive battery of religious measures on support for gay sex, marriage, and adoption, both for the full sample and across religious traditions. Analyses demonstrate that public opinion toward gay sexual relations is more strongly related to religious practice and theological conservatism compared to attitudes regarding same‐sex marriage or adoption. Moreover, frequent religious practice and conservative theological beliefs about the Bible tend to be more strongly associated with attitudes toward same‐sex relationships for evangelicals, compared to mainline Protestants and, to a lesser extent, Catholics. Findings ultimately affirm that the type of same‐sex practice being considered (sex, marriage, or adoption) serves to moderate religions’ impact on Americans’ support for such practices.     

SBNR Identity: The Role of Impersonal God Representations,Individualistic Spirituality,and Dissimilarity With Religious Groups

We conducted two studies investigating the extent to which self-identification as Spiritual but not Religious (SBNR) was associated with (H1) the development of idiosyncratic religious beliefs and exposure to religious diversity and/or (H2) negative attitudes toward organized religion and being hurt by members of a religious group. In Study 1, SBNRs scored higher than religious and nonreligious participants on belief in God as an impersonal cosmic force (but not as a personal being) and individualistic spirituality. Although SBNRs had positive attitudes toward religion, they were less positive than those identifying as religious. Exposure to religious diversity and hurt by religious groups were not significant predictors of SBNR. We replicated these results in Study 2 using a multi-item measure of God representations and also found that SBNRs’ attitudes toward religion were predicted by a perceived dissimilarity with religious groups over and above individualism, secular group participation, perceptions of Christianity as too structured, and liberalism.     

Images of God as They Relate to Life Satisfaction and Hopelessness

The purpose of the present study was to (a) re-evaluate a model of God images based on masculine and feminine characteristics and (b) examine how God images relate to hopelessness and life satisfaction, while controlling for additional religious variables. Participants were 254 college students. A factor analysis indicated that God images did not fall into primarily masculine or feminine factors, rather into Loving, Controlling, and Permissive God factors. Individually, these factors were not found to be significant predictors of hopelessness in a regression analysis, when religious service, participant gender, and religious orientation were controlled. However, an interaction between participant gender and the Controlling God factor indicated that women with more controlling images of God experienced more hopelessness, whereas men with more controlling images of God experienced less hopelessness. Results are discussed in relation to parental styles and gender differences as contributing factors in determining one's image of God.     

Traditional God Images and Attitudes Towards Voluntary Euthanasia

I use data from the General Social Survey (N = 8905) to evaluate whether imagining God in traditional ways is associated with attitudes towards voluntary euthanasia. Bivariate analysis reveals that individuals who imagine God as a father, a master, and a king have negative attitudes towards voluntary euthanasia. The associations between imagining God as a father and as a master and attitudes towards voluntary euthanasia hold after controlling for religious affiliation, frequency of religious attendance, views of the Bible, and other sociodemographic characteristics that predict attitudes towards voluntary euthanasia; however, the association between imagining God as a king do not. I also find that while there is no association between imagining God as a judge on voluntary euthanasia attitudes at the bivariate level, there is a significant and positive association with having favorable voluntary euthanasia attitudes in the full model, revealing a suppression effect. These findings highlight the importance of evaluating if different, distinct beliefs about the same religious object have differential associations with social attitudes and behaviors.     

Gender Ideology and Religion: Does a Masculine Image of God Matter?

A number of recent studies explore predictors of gender ideology due to its consistent influence on a range of outcomes. Another growing body of research investigates the effects of images of God on an assortment of attitudes. This study unites these two strands of research to provide an account of the association between religious belief and gender ideology. Using data from a national random survey and multivariate analysis, I examine whether a masculine image of God is significantly associated with a more conservative gender ideology. The results demonstrate that viewing God as a “he” is robustly associated with a more traditional gender ideology.     

For Better or for Worse? Gender Ideology,Religious Commitment,and Relationship Quality

Few studies have considered how religion moderates the ways gender ideology influences heterosexual relationship outcomes. Drawing on a national random sample of American adults who report being married or living as married, we focus on the extent to which religious commitment moderates the link between gender ideology and reported relationship satisfaction, and whether this moderating effect varies across gender. We find that gender traditionalism is negatively associated with relationship satisfaction; however, interaction effects reveal that religious commitment moderates the effects of gender ideology such that the negative effects of gender traditionalism on relationship satisfaction only apply to people who are less religious. Gender traditionalism, by contrast, is not negatively related to relationship satisfaction for the highly religious. Splitting the sample by gender reveals that this moderating relationship is significant for women only. Thus, while gender traditionalism is negatively related to relationship satisfaction in the main, this effect is contingent on both gender and religious commitment. Religious commitment appears to mitigate negative effects of gender traditionalism on relationship outcomes, particularly for American women.     

The effects of gender, race, religion, and political orientation on the sex role attitudes of college freshmen.

Freshmen (N = 556) at a large eastern private university were administered a questionnaire during the first week of classes. A social learning perspective was used to examine the effects of gender, race (Asian, black, and white), religion (Catholic, Jewish, and Protestant), and political orientation (liberal and conservative) on four areas of sex role ideology--traditional attitudes toward female sexuality, justification of male dominance, negative attitudes toward homosexuality, and attitudes toward feminism. Although all four independent variables produced a significant effect on at least one measure of sex role ideology, religion and political orientation produced significant differences on all four sex role measures. Liberals as compared to conservatives and Jews as compared to Protestants were less traditional in their attitudes toward female sexuality, less accepting of male dominance and negative attitudes toward homosexuality, and more accepting of feminist attitudes. The results support the view that entering freshmen have established sex role belief systems that tend to be organized around constellations of traditional/conservative versus egalitarian/liberal attitudes.     

Beliefs in and About God and Attitudes Toward Voluntary Euthanasia

I use data from the General Social Survey to evaluate several hypotheses regarding how beliefs in and about God predict attitudes toward voluntary euthanasia. I find that certainty in the belief in God significantly predicts negative attitudes toward voluntary euthanasia. I also find that belief in a caring God and in a God that is the primary source of moral rules significantly predicts negative attitudes toward voluntary euthanasia. I also find that respondents’ beliefs about the how close they are to God and how close they want to be with God predict negative attitudes toward voluntary euthanasia. These associations hold even after controlling for religious affiliation, religious attendance, views of the Bible, and sociodemographic factors. The findings indicate that to understand individuals’ attitudes about voluntary euthanasia, one must pay attention to their beliefs in and about God.     

Constructing Images of the Divine: Latent Heterogeneity in Americans’ Impressions of God

How do individuals psychologically organize their images of the divine? Most work on this topic is factor‐analytic in nature, finding that God images vary with respect to love, judgment, and engagement. However, few studies look at how individuals spontaneously combine these divine dimensions into composite images of God. To fill this gap, we subject data from the 2010 Baylor Religion Survey to latent class analysis and find evidence for five depictions of God: (1) a poorly defined, uninvolved deity; (2) a loving, nonjudgmental deity who is engaged with humanity; (3) a nullity or nonentity; (4) a loving deity who is neither judgmental nor engaged with humanity; and (5) a loving deity who is also both judgmental and engaged. We then present evidence that individuals holding these images vary in their denominational background, religious attitudes and behaviors, and general traits. Our findings suggest that individuals may impose not only a dimensional structure on images of the divine, but a categorical one as well.     

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.     

Gendered God Imagery and Attitudes Toward Mothers’ Labor Force Participation: Examining the Transposable Character of Religious Schemas

God imagery has been shown to have a profound influence on a diverse array of attitudes and behaviors. Research has also underscored the religious antecedents of traditionalist gender ideologies. This study integrates these parallel literatures by examining the degree to which gendered God imagery is a transposable schema that is associated with attitudes toward mothers’ paid labor force participation. We hypothesize that otherworldly schemas predicated on gender difference—namely, paternal and maternal images of God—have this‐worldly consequences by reinforcing opposition to mothers’ workforce participation. Analyses of General Social Survey data reveal strong support for this hypothesis. The evidence also demonstrates that paternal God images produce particularly robust and persistent opposition to mothers’ labor force participation net of other factors. Additional hypotheses about the interaction effects exhibited by gendered God imagery, prayer, and worship service attendance are modestly supported. We conclude by discussing our study's implications and outlining directions for future research.     

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.     

Hoping for a Godly (White) Family: How Desire for Religious Heritage Affects Whites’ Attitudes Toward Interracial Marriage

This study examines how a desire to pass on religious heritage shapes whites’ attitudes toward interracial marriage for their children. Utilizing national survey data (Baylor Religion Survey 2007), I estimate ordered logit regression models to examine the extent to which whites’ desire to have their children and children's spouses share their religion affects attitudes toward their hypothetical daughters marrying blacks, Latinos, or Asians, net of other factors. Analyses reveal that whites who consider it more important that their children and children's spouses share their religion are less comfortable with their daughters marrying blacks, Latinos, or Asians. These effects are robust to the inclusion of measures for religiosity, political ideology, intimate interracial experiences, and other sociodemographic correlates. These findings suggest that, for whites, religious heritage has a clear ethno‐racial component. The greater their desire for descendants to share the same religious views, the more whites would prefer that these descendants themselves be white, indicating that, for many white Americans, religious heritage is equated with whiteness. I conclude by discussing the implications of these findings for research on religion and interracial families.     

In defense of monotheistic father religion

Many questions are currently being raised, by women especially, regarding the religious, social, and psychological effects of the emphasis on God as father in Western religion. Viewed in the light of key insights from developmental psychoanalysis, patriarchal monotheism does indeed seem to confront us with a dilemma. However, a resolution of this dilemma does not appear to lie in a move toward androgyny or matriarchy. Evaluated from the point of view of its overall capacity to mediate a meaningful, unified, personal religious reality to both sexes, monotheistic father religion is still the preferable ultimate symbolic configuration.     

The Intersection of Gender,Sexuality, and Religion in Mormon Mixed-Sexuality Marriages

Mixed-sexuality marriages (MSMs) are defined in the present study as those where one partner identifies as heterosexual and the other partner identifies as gay, lesbian, bisexual, queer or reports experiencing same-sex attraction. Members of conservative religions, such as Mormonism, may be more likely to enter MSMs given the religion’s stance on homosexuality and doctrinal emphasis on heteronormative marriage. Using data from 56 interviews with individuals who either have been or currently are Mormon and in a MSM, we explore participants’ ideas about gender roles and sexuality in the context of their ideas about Mormonism. We find that couples’ ideas about gender, sexuality, and religion intersect to act as a resource or impediment to marital satisfaction. Among our sample, most couples maintain an outward appearance of heteronormativity; some view their private departure from the traditional gender order as a benefit to their relationship, whereas others view it as a source of strain and work hard to minimize gender deviance in their roles. The findings provide an important example of the way gender and religion are mutually constitutive and illustrate how notions of sexuality are sometimes used to reinforce a traditional gender order and religious beliefs, whereas at other times, the contradictions of MSMs challenge traditional gender norms and religious orthodoxy.     

Making and Unmaking Prejudice: Religious Affiliation Mitigates the Impact of Mortality Salience on Out‐Group Attitudes

Research inspired by terror management theory has established that being reminded of the inevitability of death (i.e., “mortality salience”) leads people to express more negative attitudes toward out‐groups. We examined the hypothesis that being affiliated with a religion may buffer individuals against this negative impact of mortality salience. Two studies, conducted in two cultures that differ in their emphasis on religiosity (the United Kingdom and Italy), supported this hypothesis. Specifically, we found that mortality salience resulted in more negative out‐group attitudes only among participants not affiliated with any religion. Further, this buffering effect of religious affiliation was not moderated by participants’ specific religious orientations or by their levels of social dominance orientation. In addition, the buffering effect did not hold when prejudice against the target out‐group was not proscribed by religious authorities. Implications for research on religion, prejudice, and terror management are discussed.     

Changes in Attitudes Toward Religion Among Those with Mental Illness

Despite the increased attention given to the religious experiences of those with mental illness, the specific nature of the changes in religious attitudes that occur within this population remain yet unknown. In this study, 406 individuals with persistent mental illness who attended one of 13 Los Angeles County Mental Health facilities completed a demographic questionnaire, an adapted version of the Religious Coping Index, and the Symptom Checklist 90-R. Over 54% of the participants reported a change in their religious beliefs such that their faith became stronger or weaker as a result, and 66% perceived these changes to be positive in nature. Qualitative codings suggest that a constructive or destructive use of religion and the quality of one's self-image and relationship with God are the primary themes underlying these changes. Those changes that were predominantly positive were associated with less severe symptomatology and more religious coping when compared to predominantly negative changes. These findings suggest that religious attitudes may be an ongoing and dynamic part of the experience of mental illness that should be considered in the treatment and research afforded by mental health professionals.     

What Kind of Christian Are You? Religious Ideologies and Political Attitudes

Through measures of orthodoxy, images of God, and instrumental beliefs, scholars of the social scientific study of religion have been able to demonstrate how abstract and specific religious beliefs influence political and social attitudes. Building upon this work, this article uses a unique data set to measure social and prosperity gospel support. Further, it examines the roots and political behavioral consequences of support to these religious ideologies. The results show that religious tradition, congregational messages, and social demographics all influence doctrinal support. However, these relationships are conditional upon race. The results also show that the social gospel promotes an emphasis on the structural sources of social problems and the importance of rehabilitation, which leads to higher levels of self‐expressed liberalism and democratic identification. Conversely, the prosperity gospel promotes holding individuals accountable for social problems and punishing deviant behavior, which leads to higher levels of self‐expressed conservatism and Republican identification. The data also suggest that race matters, as the relationship between prosperity gospel support and political attitudes is more powerful for blacks than whites.