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Abstract: This study examined the associations of three different measures of maternal religiosity representing symbolic and literal beliefs (subjective symbolic religiosity, belief in divine punishment, and having received formal Quranic training) with the children’s academic achievement at age 7. We used data from a 5-year longitudinal study of a nationally representative cohort of children in Turkey (N = 1,052, 44.6% female), a non-Western, industrialized country with a majority Muslim population. We estimated a model where maternal religiosity had direct and mediated associations with children’s achievement. The mediators were measures of patriarchal attitudes and practices, and parenting behaviors (provision of learning materials, academically stimulating parenting, and harsh parenting). Maternal subjective symbolic religiosity was positively associated with the child’s academic achievement. Maternal belief in divine punishment and patriarchal hierarchy in the family, however, were negatively associated with academically supportive parenting and positively associated with harsh parenting. The negative consequences of the belief in divine punishment differed by socioeconomic status (SES). In families of high SES, if the mothers’ belief in divine punishment was strong, the amount of learning materials provided to them was similar to those provided to their peers of low SES. Although maternal symbolic religiosity was positively associated with parenting and children’s academic achievement, maternal belief in divine punishment emerged as a risk factor. Furthermore, differential associations of maternal religiosity and patriarchal attitudes with parenting behaviors underscored the need to consider their differential impacts on the family. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 09 Jan 2023 00:00:00 GMT DOI: 10.1037/rel0000494
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Abstract: The global increase in nonreligious individuals begs for a better understanding of what nonreligious beliefs and worldviews actually entail. Rather than assuming an absence of belief or imposing a predetermined set of beliefs, this research uses an open-ended approach to investigate which secular beliefs and worldviews nonreligious nontheistic individuals in 10 countries around the world might endorse. Approximately, one thousand participants were recruited (N = 996; approximately 100 participants per country) and completed the online survey. A data-driven coding scheme of the open-ended question about the participants’ beliefs and worldviews was created and includes 51 categories in 11 supercategories (agency and control, collaboration and peace, equality and kindness, morality, natural laws and the here and now, nonreligiosity, reflection and acceptance, science and critical thinking, spirituality, truth, and other). The 10 most frequently mentioned categories were science, humanism, critical skepticism, natural laws, equality, kindness and caring, care for the earth, left-wing political causes, atheism, and individualism and freedom. Patterns of beliefs were explored, demonstrating three worldview belief sets: scientific worldviews, humanist worldviews, and caring nature-focused worldviews. This project is a timely data-driven exploration of the content and range of global secular worldviews around the world and matches previous theoretical work. Future research may utilize these data and findings to construct more comprehensive surveys to be completed in additional countries. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 04 Aug 2022 00:00:00 GMT DOI: 10.1037/rel0000480
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Abstract: Social scientists have greatly advanced our understanding of how people think and feel about God as a person-like, supernatural being. However, there has been insufficient research and theory investigating abstract God representations. Furthermore, previous research has assessed beliefs about God with descriptors generated by the researchers. We collected qualitative data from 1,030 participants in the U.S. who provided free-response descriptions of how they visualize God. Using a constructivist grounded theory approach, we developed a coding scheme that fit well with an integrative, two-dimensional, conceptual framework of God-views. We found evidence that people draw from different cognitive domains (folk-physics, -biology, and –psychology; Dimension 1) to visualize God as personified (20.8%), supernatural (34.0%), or abstract (21.6%; Dimension 2). Some participants provided both supernatural and abstract (multiple God-view) descriptions (16.8%); others had no view of God (6.9%). The God-view groups differed significantly on an array of quantitative measures of God representations and religiosity. This research integrates previous literature and provides additional understanding of the underlying cognitive structure of God-views in general, and highlights the need for more research of abstract God-views in particular. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 05 May 2022 00:00:00 GMT DOI: 10.1037/rel0000460
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Abstract: Muslims generally prefer religious and spiritual (R/S) forms of coping, with researchers typically distinguishing between positive and negative R/S coping. One process that may be disrupting Muslim mental health is a tendency to privilege spiritual experiences and practices to avoid dealing with psychological difficulties. This R/S coping style, sometimes referred to as spiritual bypass, has been examined in Christians and other populations but not in Muslims living in the United States (MLUS), an at-risk group. We recruited a representative sample of 350 MLUS (50% female, 33% immigrant) via Qualtrics. Using a cross-sectional design in a latent moderated structural equation modeling (LMS) framework, we assessed whether spiritual bypass (measured via Spiritual Bypass Scale-13 [SBS-13]) moderated the relationships between positive and negative R/S coping (via subscales of Psychological Measure of Islamic Religiousness [PMIR]) and psychological distress (via Depression, Anxiety, Stress Scales-21 [DASS-21]). At low levels of spiritual bypass, positive R/S coping was associated with lower depression and anxiety, but this relationship was not observed at high levels of spiritual bypass. The correlations between negative R/S coping and depression, anxiety, and stress were also stronger at average and high levels of spiritual bypass, compared to low levels of spiritual bypass. Findings suggest that exaggerating spiritual explanations for one’s difficulties and engaging in psychological avoidance using spirituality may not be conducive to better mental health among Muslims who are engaging in R/S coping. Overall, spiritual bypass shows potential for explaining how R/S coping affects mental health in Muslims, and it has notable clinical implications for religious and spiritually integrated therapy. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 07 Apr 2022 00:00:00 GMT DOI: 10.1037/rel0000469
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Abstract: There is little research on risk and protective factors for Arab American women’s mental health, particularly the role played by religiosity and religious affiliation. This study examined two stress-related risk factors—childhood adversity and racism—and three religious protective factors—religious support, positive religious coping, and organized religious participation—and their relationships with psychological symptoms (Brief Symptom Inventory-18) among 123 Arab American women (aged 18–34) who were either Muslim (n = 68; 55%) or Christian (n = 55; 45%). Main analyses examined the associations of risk and protective factors to symptoms and whether each religious protective factors moderated the association of risk factors with psychological symptoms. Exploratory analyses compared Muslim and Christian women and tested religious affiliation as a moderator of the association of risk and protective factors to symptoms. In the whole sample, childhood adversity (r = .37) and racism (r = .34) were associated with greater symptoms, whereas religious support (r = −.20) and positive religious coping (r = −.18) were associated with lower symptoms. Organized religious participation and positive religious coping buffered the relationship of racism with symptoms. Although Muslim and Christian women did not differ on most variables, racism was a stronger risk factor for symptoms among Muslims (r = .47) than Christians (r = .12). In conclusion, stressful life experiences and religiosity relate to psychological health in Arab American women. Racism is a particularly strong risk factor, although buffered by religious participation and coping. Efforts to combat racism and support religious practice are encouraged. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 07 Apr 2022 00:00:00 GMT DOI: 10.1037/rel0000473
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Abstract: Why do several nonreligious people self-identify as agnostic and not as atheist' Beside epistemological differences regarding what is knowledgeable, we hypothesized that such a preference reflects (a) personality dispositions, that is, prosocial orientation, open-mindedness, but also neuroticism, (b) cognitive preferences, that is, lower analytic thinking, and (c) ideological inclinations, that is, openness to spirituality. In a secularized European country (Belgium), we surveyed participants who self-identified as Christian, agnostic, or atheist (total N = 551). Compared to atheists, agnostics were more neurotic, but also more prosocially oriented and spiritual, and less dogmatic. Strong self-identification as atheist, but not as agnostic, was positively related to analytic thinking and emotional stability but also dogmatism. Nevertheless, spiritual inclinations among both agnostics and atheists reflected low dogmatism and high prosocial orientation, and, additionally, among agnostics, social and cognitive curiosity. From a personality perspective, agnostics compose a distinct psychological category and are not just closet atheists. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 21 Mar 2022 00:00:00 GMT DOI: 10.1037/rel0000461
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Abstract: This study examined the extent to which Christian religious affiliation promoted greater forgiveness and search for meaning and consequently may have mitigated posttraumatic stress disorder (PTSD) symptoms in the wake of the devastation and loss following two hurricanes in Puerto Rico in 2017. Participants included 511 surviving Puerto Ricans. Most were assigned “female” at birth, educated, Christian, and middle-aged. Participants completed measures of PTSD symptoms, search for meaning, forgiveness, and demographics. Path modeling showed that Christian religious affiliation was negatively associated with PTSD symptoms and was positively associated with forgiveness but not search for meaning. Forgiveness was negatively and search for meaning was positively associated with PTSD symptoms. Christian religious affiliation may stimulate forgiveness, which may be a crucial factor for coping with PTSD symptoms in a natural disaster context such as Hurricanes Irma and Maria in Puerto Rico. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 17 Mar 2022 00:00:00 GMT DOI: 10.1037/rel0000454
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Abstract: Religion is nowadays recognized as an important potential resource for coping (both helpful and harmful). This quasi-experimental study examined the effect of an adjunctive online and at home psycho-educational module aimed at sustaining positive religious coping and diminishing negative religious coping (E-health module on religious coping; E-RC module) among Christian outpatients with depression or anxiety disorder. A number of 131 participants were assigned to (a) an E-RC module group or (b) a control group, eventually on a 2:1 ratio. Both groups received blended care: a mix of care as usual (i.e., face-to-face sessions) and e-health: (a) E-RC module or (b) online cognitive behavioral interventions. Self-report questionnaires (measuring religious coping—Brief RCOPE—and well-being—Mental Health Continuum-Short Form; MHC-SF) were administered at pre-treatment (T0), after 3 months (T1), and after 6 months (T2) of therapy. We used linear mixed models with random intercepts as statistical analyses. A total of 69 participants completed all measures (ER-C module N = 33; control N = 36). No relevant differences between the groups in reported general well-being or religious coping patterns over time were found. In both groups, negative religious coping was significantly related to well-being. Because of the study sample (highly committed Christian people), the relative high level of drop-out and issues in the study design, results are not unambiguously interpretable. The results do not support the expected effect of the ER-C module. Future research is needed to replicate our study aim in a design that provides more detailed information about religious coping and its interaction with treatment outcomes. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 14 Mar 2022 00:00:00 GMT DOI: 10.1037/rel0000457
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Abstract: Indebtedness and gratitude motivate prosocial behavior, but no empirical work has examined how they operate when the giver is God. The Transcendent Indebtedness to God Scale (T-ITG) was created to measure positive indebtedness to God. Exploratory factor analysis was first conducted (N = 658), and then, the factor structure was confirmed in a second sample (N = 441). The two samples were then merged to estimate models examining the role of transcendent indebtedness in predicting outcomes. Transcendent indebtedness was a unique predictor of higher secure attachment with God, religiosity/spirituality, positive well-being, and prosocial behavior when controlling for gratitude. Transcendent indebtedness also predicted lower self-centered traits and religious dysfunction. The T-ITG appears to be a valid measurement of transcendent indebtedness to God—a construct with implications in developing prosocial behavior and religiosity in adolescence and emerging adulthood. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 27 Jan 2022 00:00:00 GMT DOI: 10.1037/rel0000458
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Abstract: Transgender and gender diverse (TGD) people are at heightened risk for suicidal thoughts and behaviors (James et al., 2016). Some studies have found that religious practices and beliefs are positively associated with suicidal thoughts or behaviors among TGD individuals (Gibbs & Goldbach, 2015), while other studies have found a negative association (Grossman et al., 2016) or no relationship (Yüksel et al., 2017). In order to better understand the relationship between religion and suicidal thoughts and behaviors among TGD people, the present study investigated the relationship between religious practices, belief in God, and religious conflict, and suicidal thoughts and behaviors. TGD adults (N = 180) were recruited and completed questionnaires online assessing religious practices, religious conflict, and suicidal thoughts and behaviors. It was found that formal religious practices statistically predicted increased severity of suicidal thoughts, while belief in God did not. Religious conflict was also associated with increased severity of suicidal thoughts. Specifically, participants who reported currently holding religious beliefs that were not accepting of their gender identity had significantly higher severity of suicidal thoughts compared to participants who reported currently holding religious beliefs that were accepting of their gender identity. No relationship between religious practices and beliefs and suicidal behaviors emerged. These findings underscore the nuanced relationship between religion and suicidality among TGD people. They also point to the potential for religious communities to help reduce suicidal ideation among TGD members by fostering personal religious beliefs that are accepting of diverse gender identities. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 22 Nov 2021 00:00:00 GMT DOI: 10.1037/rel0000453
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Abstract: Secular worldviews are widespread and growing. What are the differences between secular self-identifications' This study examined if self-identified atheists, agnostics, and humanists differed systematically with regard to worldview dimensions. Cultural and gender effects were examined as secondary study objectives. A total of 1,814 nonreligious individuals from Germany, Austria, and the Netherlands completed questionnaires measuring degrees of atheism, agnosticism, humanism, personal responsibility, scientism, economic materialism, skepticism, dogmatism, existential search, and concealment and disclosure of convictions. As expected, self-identified atheists, agnostics, and humanists differed substantially in their worldview positions and communication. Across all three countries, atheists endorsed atheism to a very high degree. Compared to agnostics and humanists, they were more convinced of scientism and less of skepticism. Agnostics scored highest in agnosticism and skepticism and lowest in dogmatism. Humanists mostly held distinguishable middle positions between atheists and agnostics. Analyses of cultural differences supported the hypothesis that more religious contexts give rise to secular countermovements: In (more religious/less secular) Austria and Germany, atheism, scientism, personal responsibility, and disclosure were more pronounced than in the (secular) Netherlands, where agnosticism and skepticism were more prevalent. Regarding gender, men scored higher on atheism and scientism, and women on skepticism. The findings suggest a continuum from decided to open secularity, two clearly distinct positions. Decided (atheist, scientist, disclosing) secularity was more common among self-identified atheists, men, and in more religious contexts. Open (agnostic, skeptic) secularity was more prominent among self-identified agnostics, women, and in the more secular culture. Self-identified humanists occupied a middle position. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 07 Oct 2021 00:00:00 GMT DOI: 10.1037/rel0000446
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Abstract: Religious coping has emerged as a guiding paradigm for understanding ways in which religion shapes how people adapt to life’s most difficult experiences. Although research on religious coping has advanced substantially over the last two decades, there has been a disproportionate focus on noninterpersonal stressors with samples from predominantly Western societies. In this study, we draw on a relational spirituality perspective to examine religious coping in the aftermath of interpersonal hurts among participants from four non-Western countries. With samples from Colombia, Indonesia, South Africa, and Ukraine (N = 3,244), we examined associations of religious coping (as measured by the Brief RCOPE) with anxiety, depression, perceived posttraumatic growth, and well-being. The general patterns that emerged from the country-specific analyses of psychosocial correlates indicated that positive religious coping evidenced its strongest associations with indices of positive functioning (i.e., perceived posttraumatic growth and well-being), whereas negative religious coping yielded its strongest associations with indices of psychological distress (i.e., anxiety and depression). Hierarchical regressions for each country indicated that the dimensions of religious coping were incrementally associated with all indices of functioning, over and above variance explained by state forgiveness. Overall, the findings were largely comparable to those of prior research with samples from Western societies. Further cross-cultural research is needed to extend our understanding of the role of religious/spiritual coping in dealing with negative life events, particularly in non-Western cultures. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 26 Aug 2021 00:00:00 GMT DOI: 10.1037/rel0000441
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Abstract: This cultural–developmental interview study examined afterlife beliefs in relation to religious culture (evangelical and mainline Protestants) and age (children, adolescents, and adults; N = 120). Quantitative results showed that evangelical and mainline Protestants differed on every analysis: beliefs about what happens to us when we die, whether and why people experience different afterlives (e.g., heaven and hell), and the importance and desirability of the afterlife. Significant findings involving age mostly intersected with culture. Children and adolescents more than adults adhered to the religious teachings of their respective church communities. Qualitative analyses showed that participants’ descriptions of the nature of the afterlife were highly diverse. For example, they depicted living in the presence of a transcendent being, living in an ideal moral world, and the continued existence of self and others in physical, psychological, and spiritual ways. The number and breadth of descriptions suggest that afterlife beliefs do not derive from one cognitive mechanism but rather constitute a nexus for multiple psychological mechanisms and motives. Furthermore, these mechanisms and motives are shaped by culture in the course of development. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 31 May 2021 00:00:00 GMT DOI: 10.1037/rel0000424
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Abstract: Although robust evidence has identified benefits of religiosity for coping with adversity, no study to date has explored religious faith in the context of awaiting uncertain news. Results across 12 studies (total N = 4,106) revealed no benefits of religiosity for reducing worry in lab and real-world waiting periods. In fact, religious individuals consistently reported greater worry than less religious participants. Two in-depth examinations of religiosity confirmed the relatively weak but consistent positive association between religiosity and worry across a number of validated measures of facets of religiosity (i.e., extrinsic and intrinsic, intrapersonal and interpersonal commitment, and attitudes toward God as comforting or angry). (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 01 Apr 2021 00:00:00 GMT DOI: 10.1037/rel0000413
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Abstract: Few studies have addressed the experiences of Black–White biracial individuals and their responses to discrimination. Exploring minority stress theory, the present study addressed the role of discrimination in the psychological experiences of a unique sample of community-based Black–White biracial Christian adults (N = 217). Six moderated mediation analyses were conducted to examine the associations between discrimination and both psychological well-being and psychological distress. The sequential mediating role of internalized racism and compartmentalization of identity was assessed along with the moderating roles of two forms of religious coping, seeking spiritual support and religious focus, and church support. Religious affiliation and church attendance served as covariates. Discrimination was positively associated with distress and negatively associated with well-being. A significant conditional indirect effect of discrimination on distress through internalized racism and compartmentalized identity was found. Participants with lower compartmentalization of identity and high church support experienced less distress. However, individuals with high compartmentalization of identity and high church support experienced more distress. Religious coping methods of seeking spiritual support and religious focus did not demonstrate significance as moderators in the analyses. Clinical and social implications are considered as well as directions for future research. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 22 Mar 2021 00:00:00 GMT DOI: 10.1037/rel0000415
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Abstract: The present study explores the impact of religiosity during the time of the COVID-19 pandemic (March 2020). The focus is on associations between religiosity, coronavirus anxiety, and preventive behavior. Participants were 1,182 U.S. citizens (50% female; 20–83 years of age). Highly religious participants scored higher on the somatic component of coronavirus anxiety (emotionality) but lower on the cognitive component (worry). With regard to preventive behavior, highly religious participants reported more unreasonable behavior (e.g., avoiding 5G networks, hoarding toilet paper) than participants with low religiosity; at the bivariate level, there were no differences in reasonable behavior (e.g., physical contact avoidance, frequent handwashing). A comprehensive mediation model showed emotionality-mediated associations between religiosity and unreasonable behavior (positive indirect effect) but also worry-mediated associations between religiosity and reasonable behavior (negative indirect effect). The results remained stable when controlling for relevant sociodemographic variables. The discussion centers on religiosity, information processing, and rationality during a global health crisis situation. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Thu, 24 Sep 2020 00:00:00 GMT DOI: 10.1037/rel0000395
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