Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1664213
H. Streib, Z. Chen, R. Hood
ABSTRACT This article presents a typology that categorizes people according to their profile of religious styles which concerns, among other things, the sources where they derive validity and stability, when confronted with religious and existential questions or inter-religious challenges. The modeling of this typology is an empirical complement to Streib’s model of religious styles which, in turn, is a critical advancement of Fowler’s faith development theory. Data are religious style assignments to the answers on the 25 questions in the Faith Development Interview (FDI), which has been administered to 677 participants in the United States and Germany. We present results based on a theory-driven approach to determine a person’s religious type by incorporating frequencies of religious style assignments from the evaluation of their FDI. We also explored convergent validity with latent class analysis and a machine-learning algorithm. Results based on three samples converged on four religious types: Substantially Ethnocentric, Predominantly Conventional, Predominantly Individuative-Reflective, and Emerging Dialogical-Xenosophic types. We reported the profiles of the four types with reference to group differences on religious schemata and openness to experience.
{"title":"Categorizing People by Their Preference for Religious Styles: Four Types Derived from Evaluation of Faith Development Interviews","authors":"H. Streib, Z. Chen, R. Hood","doi":"10.1080/10508619.2019.1664213","DOIUrl":"https://doi.org/10.1080/10508619.2019.1664213","url":null,"abstract":"ABSTRACT This article presents a typology that categorizes people according to their profile of religious styles which concerns, among other things, the sources where they derive validity and stability, when confronted with religious and existential questions or inter-religious challenges. The modeling of this typology is an empirical complement to Streib’s model of religious styles which, in turn, is a critical advancement of Fowler’s faith development theory. Data are religious style assignments to the answers on the 25 questions in the Faith Development Interview (FDI), which has been administered to 677 participants in the United States and Germany. We present results based on a theory-driven approach to determine a person’s religious type by incorporating frequencies of religious style assignments from the evaluation of their FDI. We also explored convergent validity with latent class analysis and a machine-learning algorithm. Results based on three samples converged on four religious types: Substantially Ethnocentric, Predominantly Conventional, Predominantly Individuative-Reflective, and Emerging Dialogical-Xenosophic types. We reported the profiles of the four types with reference to group differences on religious schemata and openness to experience.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"112 - 127"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1664213","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46790577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1635856
C. Sharp, A. Shariff, Jordan P. LaBouff
ABSTRACT Religion is associated with both positive and negative outcomes, such as prosocial or discriminatory attitudes and behavior. Previous research has linked particular styles of religious belief, such as fundamentalism, to these kinds of outcomes; however, their explanatory power is necessarily limited by their content specificity. In this paper, we investigate the relationship between two types of religious complexity, the complexity of people’s thought (Integrative Complexity) and the complexity of people’s social identities (Social Identity Complexity), and intergroup bias. Two online studies investigate the relationship between religious complexity and attitudes towards religious outgroup members, finding that higher religious complexity predicts more positive attitudes and less anxiety towards outgroup members, as well as less ingroup preference. These findings suggest that Integrative Complexity and Social Identity Complexity may be useful constructs for understanding the relationship between religion and positive or negative outcomes, as well as the development of theory-based interventions.
{"title":"Religious Complexity and Intergroup Bias","authors":"C. Sharp, A. Shariff, Jordan P. LaBouff","doi":"10.1080/10508619.2019.1635856","DOIUrl":"https://doi.org/10.1080/10508619.2019.1635856","url":null,"abstract":"ABSTRACT Religion is associated with both positive and negative outcomes, such as prosocial or discriminatory attitudes and behavior. Previous research has linked particular styles of religious belief, such as fundamentalism, to these kinds of outcomes; however, their explanatory power is necessarily limited by their content specificity. In this paper, we investigate the relationship between two types of religious complexity, the complexity of people’s thought (Integrative Complexity) and the complexity of people’s social identities (Social Identity Complexity), and intergroup bias. Two online studies investigate the relationship between religious complexity and attitudes towards religious outgroup members, finding that higher religious complexity predicts more positive attitudes and less anxiety towards outgroup members, as well as less ingroup preference. These findings suggest that Integrative Complexity and Social Identity Complexity may be useful constructs for understanding the relationship between religion and positive or negative outcomes, as well as the development of theory-based interventions.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"73 - 88"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1635856","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47970179","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1672486
Paweł Łowicki, M. Zajenkowski
ABSTRACT Where do religious beliefs come from, and what predisposes people to believe in the supernatural remains an open question in the science of religion. Contemporary theories explaining religion typically focus on either evolved biological dispositions or social factors. In the current research, we were interested in how individual differences in emotional empathic concern and the social learning mechanism of being exposed to credible religious acts during childhood interplay to predict religiosity. The study conducted among Polish adults (N = 379) demonstrated that both empathy and childhood experience were positively related to every dimension of the centrality of religiosity. Moreover, it was observed that for all investigated dimensions (except for religious public practice), both empathy and religious social learning were significant and independent predictors. We also found no evidence that empathy moderates the relationship between childhood religious experience and general religiosity. Finally, we also conducted a relative importance analysis to determine the incremental validity of both factors in their prediction of religiosity. It was revealed that being exposed to credible religious acts explained substantially more variance in religiosity than empathy. Altogether, these findings suggest that there are at least two independent factors associated with the emergence of religious belief. One is an individual disposition to feel other-oriented emotions, while the other is a social factor of being exposed to credible religious models during one’s upbringing.
{"title":"Empathy and Exposure to Credible Religious Acts during Childhood Independently Predict Religiosity","authors":"Paweł Łowicki, M. Zajenkowski","doi":"10.1080/10508619.2019.1672486","DOIUrl":"https://doi.org/10.1080/10508619.2019.1672486","url":null,"abstract":"ABSTRACT Where do religious beliefs come from, and what predisposes people to believe in the supernatural remains an open question in the science of religion. Contemporary theories explaining religion typically focus on either evolved biological dispositions or social factors. In the current research, we were interested in how individual differences in emotional empathic concern and the social learning mechanism of being exposed to credible religious acts during childhood interplay to predict religiosity. The study conducted among Polish adults (N = 379) demonstrated that both empathy and childhood experience were positively related to every dimension of the centrality of religiosity. Moreover, it was observed that for all investigated dimensions (except for religious public practice), both empathy and religious social learning were significant and independent predictors. We also found no evidence that empathy moderates the relationship between childhood religious experience and general religiosity. Finally, we also conducted a relative importance analysis to determine the incremental validity of both factors in their prediction of religiosity. It was revealed that being exposed to credible religious acts explained substantially more variance in religiosity than empathy. Altogether, these findings suggest that there are at least two independent factors associated with the emergence of religious belief. One is an individual disposition to feel other-oriented emotions, while the other is a social factor of being exposed to credible religious models during one’s upbringing.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"128 - 141"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1672486","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48655259","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1696497
Renatas Berniūnas, V. Dranseika, Delgermend Tserendamba
ABSTRACT Norenzayan and colleagues argue that culturally evolved beliefs in monitoring and punishing supernatural agents contributed to the expansion of large-scale cooperation. Previous studies showed that Western participants primed with the God concept in anonymous dictator games tended to be more prosocial. However, there is a lack of studies that would investigate karmic beliefs and its effect on pro-sociality, thus expanding the scope of supernatural punishment hypothesis. The current study is one of the first attempts to address the question of belief in karma and its relation to prosocial behavior in a non-Western Buddhist culture. Using karma as a prime and a dictator game to measure generosity, the present study was carried out with Mongolians. Overall, Mongolians were rather generous. While we did not find the effect of the karma prime, there remains a possibility that this effect was masked by overall generosity. However, first, it is argued that the Mongolian Buddhist conceptions of karma (üiliin ür) and merit (buyan), intertwined with nomadic generosity norms, might have facilitated prosocial behavior among Mongolians. Second, results from regression analyses highlighted some variation between self-ascribed Buddhist and non-religious Mongolians, showing that Buddhist participants tended to give slightly more than non-religious participants. Third, the current results also indicate that belief in Buddha with God-like attributes, though espoused by a non-negligible number of Buddhist Mongolians, is not unanimous. And those who expressed this belief were no more generous than those who did not.
{"title":"Between Karma and Buddha: Prosocial Behavior among Mongolians in an Anonymous Economic Game","authors":"Renatas Berniūnas, V. Dranseika, Delgermend Tserendamba","doi":"10.1080/10508619.2019.1696497","DOIUrl":"https://doi.org/10.1080/10508619.2019.1696497","url":null,"abstract":"ABSTRACT Norenzayan and colleagues argue that culturally evolved beliefs in monitoring and punishing supernatural agents contributed to the expansion of large-scale cooperation. Previous studies showed that Western participants primed with the God concept in anonymous dictator games tended to be more prosocial. However, there is a lack of studies that would investigate karmic beliefs and its effect on pro-sociality, thus expanding the scope of supernatural punishment hypothesis. The current study is one of the first attempts to address the question of belief in karma and its relation to prosocial behavior in a non-Western Buddhist culture. Using karma as a prime and a dictator game to measure generosity, the present study was carried out with Mongolians. Overall, Mongolians were rather generous. While we did not find the effect of the karma prime, there remains a possibility that this effect was masked by overall generosity. However, first, it is argued that the Mongolian Buddhist conceptions of karma (üiliin ür) and merit (buyan), intertwined with nomadic generosity norms, might have facilitated prosocial behavior among Mongolians. Second, results from regression analyses highlighted some variation between self-ascribed Buddhist and non-religious Mongolians, showing that Buddhist participants tended to give slightly more than non-religious participants. Third, the current results also indicate that belief in Buddha with God-like attributes, though espoused by a non-negligible number of Buddhist Mongolians, is not unanimous. And those who expressed this belief were no more generous than those who did not.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"142 - 160"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1696497","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44297924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1651192
Marie Good, M. Linzel, Russell D. Kosits
ABSTRACT Trait self-control (TSC) is typically conceptualized as the ability to resist immediately gratifying (but problematic) impulses, and it predicts many positive life outcomes. Recent research, however, suggests that the benefits of TSC may operate not through effortful resistance of temptations, but rather, via good desires and habits. This “desires and habits” hypothesis has been supported in several goal-related domains, such as healthy eating, exercise, and homework. In the present study, we assessed if the hypothesis would be supported in the domain of religious goals. Participants included 166 committed Christians, who identified one religious practice (e.g., prayer) in which they wished to engage on a daily basis. On five days over a two-week period, participants reported experiences regarding desire, temptation resistance, and completion of their religious practice. As hypothesized, TSC predicted the successful completion of religious practices, and this relation was accounted for by good desires and habitual performance of the practice, but not by temptation resistance. Results were consistent with the hypothesis that “self-controlled” individuals may attain their goals not because they stop themselves from giving into temptations, but because their desires and habits are such that they experience fewer temptations to stray from their goals in the first place.
{"title":"The Role of Desire, Habit, and Temptation Resistance in the Relation between Trait Self-Control and Goal Success: A Study of Religious Goals in a Highly Religious Sample","authors":"Marie Good, M. Linzel, Russell D. Kosits","doi":"10.1080/10508619.2019.1651192","DOIUrl":"https://doi.org/10.1080/10508619.2019.1651192","url":null,"abstract":"ABSTRACT Trait self-control (TSC) is typically conceptualized as the ability to resist immediately gratifying (but problematic) impulses, and it predicts many positive life outcomes. Recent research, however, suggests that the benefits of TSC may operate not through effortful resistance of temptations, but rather, via good desires and habits. This “desires and habits” hypothesis has been supported in several goal-related domains, such as healthy eating, exercise, and homework. In the present study, we assessed if the hypothesis would be supported in the domain of religious goals. Participants included 166 committed Christians, who identified one religious practice (e.g., prayer) in which they wished to engage on a daily basis. On five days over a two-week period, participants reported experiences regarding desire, temptation resistance, and completion of their religious practice. As hypothesized, TSC predicted the successful completion of religious practices, and this relation was accounted for by good desires and habitual performance of the practice, but not by temptation resistance. Results were consistent with the hypothesis that “self-controlled” individuals may attain their goals not because they stop themselves from giving into temptations, but because their desires and habits are such that they experience fewer temptations to stray from their goals in the first place.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"89 - 100"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1651192","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42792909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-02DOI: 10.1080/10508619.2019.1661198
E. Maraldi, M. Farias
ABSTRACT There is a growing interest in the study of the cognitive processes underpinning New Age and Paranormal beliefs (NAPBs). However, there is a scarcity of research on this topic using non-WEIRD (Western, Educated, Industrialized, Rich and Democratic) populations. The main purpose of this study was to develop an implicit association test (IAT) of NAPBs using a non-WEIRD sample (from a general Brazilian population). In addition, the study also explored if the association between implicit and explicit beliefs would be stronger than previously reported for studies conducted with WEIRD populations. The sample consisted of 615 respondents, 65.2% male, with a mean age of 36.5. As expected, the IAT correlated positively with a self-report scale of NAPBs and of spiritual practices, but it presented a higher correlation coefficient (r = .45, p < .001) than usually found with WEIRD populations. Additionally, the IAT was able to discriminate between believers and skeptics. The paper ends by addressing the cultural implications of the present findings.
人们对新时代和超自然信仰(napb)的认知过程的研究越来越感兴趣。然而，关于这一主题的研究很少使用非weird(西方，受过教育，工业化，富裕和民主)人群。本研究的主要目的是使用非weird样本(来自一般巴西人群)开发napb的内隐联想测试(IAT)。此外，该研究还探讨了内隐信念和外显信念之间的关联是否会比之前报道的对WEIRD人群进行的研究更强。样本包括615名受访者，65.2%为男性，平均年龄为36.5岁。正如预期的那样，IAT与napb和精神实践的自我报告量表呈正相关，但其相关系数(r = 0.45, p < 0.001)高于通常与WEIRD人群的相关系数。此外，IAT能够区分信徒和怀疑论者。论文最后阐述了目前研究结果的文化含义。
{"title":"Assessing Implicit Spirituality in a non-WEIRD Population: Development and Validation of an Implicit Measure of New Age and Paranormal Beliefs","authors":"E. Maraldi, M. Farias","doi":"10.1080/10508619.2019.1661198","DOIUrl":"https://doi.org/10.1080/10508619.2019.1661198","url":null,"abstract":"ABSTRACT There is a growing interest in the study of the cognitive processes underpinning New Age and Paranormal beliefs (NAPBs). However, there is a scarcity of research on this topic using non-WEIRD (Western, Educated, Industrialized, Rich and Democratic) populations. The main purpose of this study was to develop an implicit association test (IAT) of NAPBs using a non-WEIRD sample (from a general Brazilian population). In addition, the study also explored if the association between implicit and explicit beliefs would be stronger than previously reported for studies conducted with WEIRD populations. The sample consisted of 615 respondents, 65.2% male, with a mean age of 36.5. As expected, the IAT correlated positively with a self-report scale of NAPBs and of spiritual practices, but it presented a higher correlation coefficient (r = .45, p < .001) than usually found with WEIRD populations. Additionally, the IAT was able to discriminate between believers and skeptics. The paper ends by addressing the cultural implications of the present findings.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"101 - 111"},"PeriodicalIF":2.2,"publicationDate":"2020-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2019.1661198","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42041061","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-03-13DOI: 10.1080/10508619.2020.1737420
S. Howard, D. Oswald, M. Kirkman
ABSTRACT Behavioral scientists and feminist theologians have long theorized that religions that primarily conceptualize God (and other divine authority figures) as male can legitimatize the social and political authority of men in society, as well as legitimatize and rationalize gender inequality. In the current study, we examined the relationship between gendered God concepts, Gender Specific System Justification and Ambivalent Sexism. In Studies 1 and 2 we found that individuals with male God concepts were higher in Gender Specific System Justification, hostile sexism (Study 1 and 2) and benevolent sexism (Study 2). In Study 3 we explored the causal relationship between gendered God concepts, Gender Specific System Justification and Ambivalent Sexism using a priming manipulation. Results revealed that individuals primed to think about God as male (vs female) were more likely to support the gender status quo. The effects found across all three studies did not differ across participant gender. Both men and women who conceptualized God as male or were primed with a male image of God were higher in Gender Specific System Justification than other gendered conceptualizations of God. Taken together these results suggest that male God concepts may reinforce the gender status quo. Implications, limitations and future research directions are discussed.
{"title":"The Relationship between God’s Gender, Gender System Justification and Sexism","authors":"S. Howard, D. Oswald, M. Kirkman","doi":"10.1080/10508619.2020.1737420","DOIUrl":"https://doi.org/10.1080/10508619.2020.1737420","url":null,"abstract":"ABSTRACT Behavioral scientists and feminist theologians have long theorized that religions that primarily conceptualize God (and other divine authority figures) as male can legitimatize the social and political authority of men in society, as well as legitimatize and rationalize gender inequality. In the current study, we examined the relationship between gendered God concepts, Gender Specific System Justification and Ambivalent Sexism. In Studies 1 and 2 we found that individuals with male God concepts were higher in Gender Specific System Justification, hostile sexism (Study 1 and 2) and benevolent sexism (Study 2). In Study 3 we explored the causal relationship between gendered God concepts, Gender Specific System Justification and Ambivalent Sexism using a priming manipulation. Results revealed that individuals primed to think about God as male (vs female) were more likely to support the gender status quo. The effects found across all three studies did not differ across participant gender. Both men and women who conceptualized God as male or were primed with a male image of God were higher in Gender Specific System Justification than other gendered conceptualizations of God. Taken together these results suggest that male God concepts may reinforce the gender status quo. Implications, limitations and future research directions are discussed.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"216 - 230"},"PeriodicalIF":2.2,"publicationDate":"2020-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1737420","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48019373","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-27DOI: 10.1080/10508619.2020.1729570
B. Garssen, A. Visser, Grieteke Pool
ABSTRACT The objective of this meta-analysis was to determine the longitudinal positive effect of religion or spirituality (R/S) on mental health. We summarized 48 longitudinal studies (59 independent samples) using a random effects model. Mental health was operationalized as a continuous and a dichotomous distress measure, life satisfaction, well-being, and quality of life. R/S included participation in public and private religious activities, support from church members, importance of religion, intrinsic religiousness, positive religious coping, meaningfulness, and composite measures. The meta-analysis yielded a significant, but small overall effect size of r = .08 (95% CI: 0.06 to 0.10). Of eight R/S predictors that were distinguished, only participation in public religious activities and importance of religion were significantly related to mental health (r = .08 and r = .09, respectively; 95% CI: 0.04 to 0.11 and 0.05 to 0.12, respectively). In conclusion, there is evidence for a positive effect of R/S on mental health, but this effect is small.
{"title":"Does Spirituality or Religion Positively Affect Mental Health? Meta-analysis of Longitudinal Studies","authors":"B. Garssen, A. Visser, Grieteke Pool","doi":"10.1080/10508619.2020.1729570","DOIUrl":"https://doi.org/10.1080/10508619.2020.1729570","url":null,"abstract":"ABSTRACT The objective of this meta-analysis was to determine the longitudinal positive effect of religion or spirituality (R/S) on mental health. We summarized 48 longitudinal studies (59 independent samples) using a random effects model. Mental health was operationalized as a continuous and a dichotomous distress measure, life satisfaction, well-being, and quality of life. R/S included participation in public and private religious activities, support from church members, importance of religion, intrinsic religiousness, positive religious coping, meaningfulness, and composite measures. The meta-analysis yielded a significant, but small overall effect size of r = .08 (95% CI: 0.06 to 0.10). Of eight R/S predictors that were distinguished, only participation in public religious activities and importance of religion were significantly related to mental health (r = .08 and r = .09, respectively; 95% CI: 0.04 to 0.11 and 0.05 to 0.12, respectively). In conclusion, there is evidence for a positive effect of R/S on mental health, but this effect is small.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"31 1","pages":"4 - 20"},"PeriodicalIF":2.2,"publicationDate":"2020-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1729570","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42788068","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-25DOI: 10.1080/10508619.2020.1723296
D. Njus, Alexandra K. Scharmer
ABSTRACT A wealth of research links both adult attachment and God attachment to psychological well-being. The purpose of the studies presented here was to examine whether God attachment is uniquely related to well-being after controlling for adult attachment. In study 1, utilizing an undergraduate sample, God attachment anxiety was negatively related to self-esteem and positively associated with depression after controlling for adult attachment. Studies 2 and 3 used online samples. Study 2 found that God attachment anxiety was positively related to depression and both God attachment anxiety and avoidance were negatively associated with self-esteem after controlling for adult attachment. Study 3 examined four different measures of well-being. Controlling for adult attachment, both God attachment anxiety and avoidance were negatively related to psychological flourishing, positive experience, and life satisfaction, and God attachment anxiety was positively related to generalized anxiety. Studies 2 and 3 also revealed that theists securely attached to God were higher on every measure of well-being than were atheists, agnostics, and theists insecurely attached to God. Results are discussed in the context of resilience – the notion that secure attachment, in this case to God, promotes a psychological hardiness that helps in dealing with life stressors.
{"title":"Evidence that God Attachment Makes a Unique Contribution to Psychological Well-Being","authors":"D. Njus, Alexandra K. Scharmer","doi":"10.1080/10508619.2020.1723296","DOIUrl":"https://doi.org/10.1080/10508619.2020.1723296","url":null,"abstract":"ABSTRACT A wealth of research links both adult attachment and God attachment to psychological well-being. The purpose of the studies presented here was to examine whether God attachment is uniquely related to well-being after controlling for adult attachment. In study 1, utilizing an undergraduate sample, God attachment anxiety was negatively related to self-esteem and positively associated with depression after controlling for adult attachment. Studies 2 and 3 used online samples. Study 2 found that God attachment anxiety was positively related to depression and both God attachment anxiety and avoidance were negatively associated with self-esteem after controlling for adult attachment. Study 3 examined four different measures of well-being. Controlling for adult attachment, both God attachment anxiety and avoidance were negatively related to psychological flourishing, positive experience, and life satisfaction, and God attachment anxiety was positively related to generalized anxiety. Studies 2 and 3 also revealed that theists securely attached to God were higher on every measure of well-being than were atheists, agnostics, and theists insecurely attached to God. Results are discussed in the context of resilience – the notion that secure attachment, in this case to God, promotes a psychological hardiness that helps in dealing with life stressors.","PeriodicalId":47234,"journal":{"name":"International Journal for the Psychology of Religion","volume":"30 1","pages":"178 - 201"},"PeriodicalIF":2.2,"publicationDate":"2020-02-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10508619.2020.1723296","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48533442","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-20DOI: 10.1080/10508619.2020.1730634
P. Brandt
“If you are a parent with a child (3–7 years old), who currently has an imaginary companion (either invisible or, in some cases, based upon a toy or stuffed animal – as in the Calvin and Hobbes com...
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