Prayer and Mental Well-Being in the United States: An Overview of Original and Comprehensive Prayer Data.

The Baylor Religion Survey (Wave 6; 2021) contains the most comprehensive set of prayer questions of any national survey of the USA; it also contains multiple indicators of mental health and well-being, specifically measures of happiness, depression, anxiety, sense of control, mattering, and dignity. This paper provides a complete overview of how various dimensions of prayer correlate with these different aspects of well-being. While many of these relationships will require more intensive investigation, our synopsis provides confirmation of past expectations using new data. Overall, we find that prayer is related to mental well-being in both positive and negative ways. Specifically, we find that praying with others and positive emotions felt during prayer are correlated with greater overall mental health and more positive self-concepts. However, we also find that petitionary prayer topics, belief that God is impersonal, and negative emotions felt during prayer coincide with higher levels of depression, anxiety, and a lack of control. Generally, these conclusions hold after controlling for basic demographics, religious tradition, and church attendance, which confirms that mental well-being is related to the practice of prayer in both beneficial and detrimental ways.

Sin in the Digital Flesh? Religiosity and the Sexting Behavior of Women and Men in the United States.

Scholars have noted a rise in sexting behavior in the aftermath of the COVID-19 pandemic. Although the association between religion and sexual behavior has been widely studied, researchers have yet to consider whether sexting behavior might vary according to levels of religiosity. Building on prior research, this study uses national survey data to formally test whether several dimensions of religiosity (religious attendance, divine control, and religious/spiritual struggles) are associated with the sexting behavior of women (n = 619, Mage = 40.28, SD = 11.50) and men (n = 548, Mage = 40.04, SD = 11.51). Results suggest that the odds of sexting are lower among women who report higher levels of in-person religious attendance (not virtual attendance) and greater perceptions of divine control. Among women and men, the odds of sexting are higher among those who report more religious/spiritual struggles. This study is among the first to show how various dimensions of religiosity might influence sexting behavior in different ways for women and men during the COVID-19 pandemic. It is important for future research to replicate our findings and to consider whether other dimensions of religiosity might also contribute to the likelihood of sexting in an increasingly digital world.

Trait Courage, Attachment to God, and Mental Well-Being Among U.S. Collegiate Athletes.

In recent decades, scholars and practitioners alike have devoted increased attention to the psychological well-being of student-athletes. However, to date, far less research has examined the role of virtues, religion, and spirituality in contributing to well-being in student-athlete populations. In this study, we attempt to address these gaps by (a) assessing the association between trait courage, an understudied virtue in the sporting realm, and mental well-being, and then (b) considering how student-athletes' attachment to God might moderate the association between trait courage and depressive symptoms. Drawing on a sample of 415 student-athletes from the USA, regression results illustrate that courage was not significantly associated with lower depressive symptoms among student-athletes. However, a secure attachment to God appeared to function as a compensatory resource for student-athletes lacking in courage. On the contrary, athletes with low trait courage but who reported greater avoidant attachment to God reported greater depressive symptoms. Taken together, a more positive relationship with God could help provide athletes with lower trait courage a way to find meaning and strength that helps them with emotion-regulation strategies to deal with the pressures within and beyond their sport. This study clearly shows that greater attention should be paid to the religious and spiritual development of student-athletes.

Masculine Discrepancy Stress, Subjective Well-Being, and the Buffering Role of Religiosity.

Although several studies have reported an inverse association between masculine discrepancy stress-the perceived failure to conform to internalized normative expectations of masculinity-and well-being, researchers have yet to consider the potential moderating or buffering role of religiosity. Regression analyses of data collected from a national sample of men (n = 2,018), the 2023 Masculinity, Sexual Health, and Politics survey indicated that masculine discrepancy stress was consistently associated with lower levels of subjective well-being, including poorer self-reported mental health, less happiness, and lower life satisfaction. We also observed that these associations were attenuated or buffered among men who reported regular religious attendance and greater religious salience. Taken together, our findings suggest that different expressions of religiosity may help to alleviate the psychological consequences of masculine discrepancy stress. More research is needed to incorporate dimensions of religion and spirituality into studies of gender identity and subjective well-being.

Do Religion and Spirituality Buffer the Effect of Childhood Trauma on Depressive Symptoms? Examination of a South Asian Cohort from the USA.

Asian Americans have been identified as a racial group that is disproportionately affected by childhood trauma. The goal of this study was  to assess if religion/spirituality moderate the effects of childhood trauma on adult depressive symptoms among a sample of South Asians in the USA. Our analysis drew from the study on stress, spirituality, and health (SSSH) questionnaire fielded in the Mediators of Atherosclerosis in South Asians Living in America (MASALA) study (n = 990) during 2016-2018. A series of regression models with multiplicative interaction terms were conducted. Emotional neglect, emotional abuse, and physical neglect were associated with higher depressive symptoms. Higher religious attendance and negative religious coping techniques were found to exacerbate this relationship. There were two findings conditional on gender. Among men, gratitude and positive religious coping also exacerbated the relationship between childhood trauma and depressive symptoms. Negative religious coping also exacerbated the association between childhood trauma and depressive symptoms for women. This is the first community-based study of US South Asians to consider the association between various forms of childhood trauma and depressive symptom outcomes. South Asians remain an understudied group in the religion and health literature, and this study sheds light on the important differences in the function and effectiveness of religion/spirituality for those faced with early life trauma.

On religious ambiguity: Childhood family religiosity and adult flourishing in a twin sample.

Ambiguity is an important notion in sociology, denoting situations where social actors and groups carry on without shared meaning. The current article applies this concept to the context of religiosity during people's upbringing, recognizing that multiple factors make family-level religion a complex experience. Indeed, though recent research portrays household religiosity in childhood as a sociocultural exposure with long-term implications for well-being, existing studies have yet to incorporate multiple inputs to consider the cohesiveness of that exposure. Using twin data from a national sample, we investigate whether consistency in recalled household religiosity is associated with mid-life flourishing. Multi-level linear regression models reveal that similarity in twin reports matter, above and beyond the actual level of religiosity individuals report and net of dis/similarity across other childhood recollections. We conclude that coherence in religious upbringing-whether religion was understood to be important or not-is a key ingredient for thriving later in life and then reflect more broadly on manifestations of sociocultural ambiguity in families and in larger social units.

Transcendental Awe of God and Dimensions of Well-Being: Exploring the Mediating Role of Meaning in Life.

Scholars have long speculated that experiencing awe-an emotional state where people believe they are in the presence of something grand-might be beneficial for well-being. We explore a manifestation of awe that is unique to religion-awe of God. Drawing on a national sample from the United States, being in awe of God was associated with lower depression, higher life satisfaction, and better self-rated health, associations partially mediated by the sense of meaning in life. Awe of God may bolster well-being by allowing people to view their life according to the vastness and complexity of a divine plan.

Attachment to God, Contingent Self-Worth, and Mental Health Outcomes in U.S. Collegiate Athletes.

Scholars and practitioners have recently devoted increased attention to the psychological well-being of student-athletes. However, sparse research has examined the role of religion/spirituality in well-being in athletic populations. In a sample of U.S. collegiate athletes (N = 415), the present study assessed how the divine relationship, measured by attachment style to God, associates with depressive and anxiety symptoms in a sample of collegiate student-athletes, as well as the mediating role of contingent self-worth based on the approval of others in this process. Results show that secure attachment to God is associated with fewer mental illness symptoms, whereas avoidant and anxious attachment to God are associated with greater mental illness symptoms. Contingent self-worth based on others' approval partially mediates each of these associations. Implications for the religion and health literature and sport practitioners are discussed.

Religious Involvement and Allostatic Resilience: Findings from a Community Study of Black and White Americans.

Wide inequities in stress and health have been documented between Black and White women and men in the United States. This study asks: How does religion factor into these inequities? We approach this open question from a biopsychosocial perspective, developing three hypotheses for the stress-coping effects of religiosity between groups. We then test our hypotheses with survey and biomarker data from the Nashville Stress and Health Study (2011-2014), a probability sample of Black and White women and men from Davidson County, Tennessee. We find that Black women score the highest on all indicators of religiosity, followed by Black men, White women, and White men. We also find that increased divine control and religious coping predict higher levels of resiliency biomarkers for Black women only and lower levels for White respondents, especially White men. We discuss how our findings inform broader population health inequities and outline several avenues for future research.

Life Course Religious Attendance and Cognitive Health at Midlife: Exploring Gendered Contingencies.

A growing body of literature suggests that religious attendance might mitigate processes of cognitive decline associated with aging. However, few studies have made adequate linkages with the life course perspective. We draw from over 35 years of prospective panel data from the National Longitudinal Study of Youth (1979-2015) to assess the associations of cumulative exposures to religious attendance over the life course (childhood and midlife) for self-rated cognitive health and working memory (as assessed by the Serial 7s task). Our results suggest that midlife adults who attended religious services consistently between childhood and adulthood had higher self-rated cognitive health and better working memory. Women were also found to receive stronger benefits to self-rated cognitive health from consistent religious practice between childhood and adulthood. This pattern of findings allows for greater reflection into the neural enrichment and neural depletion arguments proposed to explain the religion/cognitive health link in previous research.

Do Religious Struggles Mediate the Association Between Neighborhood Disorder and Health in the United States?

Over the past two decades, numerous studies have linked the subjective experience of neighborhood disorder (perceptions of crime, dilapidation and ambient strains) with poorer health. We test whether religious struggles (religious doubts and feeling abandoned or punished by God) mediate this association. Our counterfactual mediation analyses of data from the 2021 Crime, Health, and Politics Survey (CHAPS) (n = 1741) revealed consistent indirect effects of neighborhood disorder through religious struggles for anger, psychological distress, sleep disturbance, poorer self-rated health, and shorter subjective life expectancy. This study contributes to previous work by integrating the study of neighborhood context and religion.

Mattering and Self-Esteem as Bulwarks Against the Consequences of Financial Strain for Loneliness in Later Life: Differentiating Between- and Within-Person Processes.

Financial strain likely constitutes a principal risk for loneliness in later-life, but a strong sense of mattering and self-esteem may mitigate these consequences by both offsetting and buffering the influence of financial strain. We test these arguments using data from a national longitudinal survey of older adults gathered between 2021 and 2022 (N = 2384), as nations emerged from the COVID-19 pandemic. Application of a within-between modelling strategy facilitates differentiation of inter-individual (i.e., between-person) and intra-individual (i.e., within-person) factors. Between-person financial strain is associated with greater loneliness, but within- and between-person mattering and self-esteem offset this association by forestalling loneliness. Between-person mattering buffers between-person financial strain, but between-person self-esteem buffers within-person financial strain. Consequently, within-person financial strain is associated with greater loneliness only at low levels of between-person self-esteem. In summary, accruing a strong sense of worth contributes to protecting older adults from the adverse consequences of financial strain for loneliness.

Crisis of Faith and Sleep Quality in the United States: A Literal Dark Night of the Soul?

A crisis of faith is an intrapersonal struggle with ultimate meaning that occurs when one's supramundane reality is called in question. We propose a theoretical model which suggests that a crisis of faith will contribute to poorer sleep quality by undermining a general sense of meaning and purpose in life, especially among women. We use national survey data from the Wave 5 of the Baylor Religion Survey United States (N = 1395). Ordinary least squares regression models with robust standard errors are utilized. Sobel-Goodman mediation techniques are used to test the proposed mediating pathway. Our results suggest that a crisis of faith is associated with lower sleep quality, and that this pathway is partially mediated by a lower sense of meaning and purpose in life. Finally, we found that the relationship between a crisis of faith and lower sleep quality was weaker for women. We discuss the implications of our results and suggest how future research may explore the relevance of a crisis of faith for well-being as well as other aspects of the human condition.

Do early life traumas moderate the impact of cumulative pandemic stress on anger?

Do early life traumas condition the psychological consequences of pandemic stressors? Using national data from the Crime, Health, and Politics Survey (May-June 2021), we examine whether early life traumas buffer or amplify the impact of cumulative pandemic stressors (CPS) on anger, an understudied measure of emotional distress. We examine two competing perspectives. The trauma amplification perspective posits that people who experience early life traumas are especially vulnerable to subsequent stressors, while the trauma resiliency perspective suggests the opposite, that people who experience traumas in early life are less vulnerable to subsequent stressors. The trauma resiliency perspective was partially supported by our analyses. Although early life traumas abated the impact of three or more pandemic stressors on anger, we failed to observe any attenuation at lower levels of pandemic stress exposure. We extend previous research by recasting the common stress proliferation model as a stress modification model and by focusing on feelings of anger. Findings are discussed in the context of social stress, mental health, and the COVID-19 pandemic.

When a bad day at the golf course is a bad day at the office: occupational stressors, institutional supports, and the mental health of NCAA golf coaches.

This study examined the mental health of NCAA collegiate golf coaches. Utilizing the person-environment fit theory and previous literature on coaches' well-being, this study examined four outcomes among 48 participants, namely: depressive and anxiety symptoms, burnout, and job turnover intentions. Results suggested that coaching stressors (e.g., administrative tasks, practice plans, pressure to win) only associate with greater burnout. More consistent evidence showed that workplace stress (e.g., lack of control and autonomy, poor work-family balance) associated with higher levels of all outcomes. Finally, greater perceived organizational support had a beneficial association with each outcome. The findings of the current study suggest golf coaches are at risk of mental health problems because of the stressors of this job. Taken as a whole, athletic departments, coaches, and student-athletes must reconsider norms that overemphasize performance and underemphasize self-care and work-life balance.

Religious affiliation and debt among U.S. households.

Religion has been shown to have both a direct and indirect role in shaping personal values, especially pertaining to money and wealth accumulation. Existing research establishes a strong relationship between religious affiliation and wealth attainment. However, previous scholarship has largely ignored the link between religious affiliation and debt, an important yet overlooked indicator of total net worth. To address this gap, we utilize data from the 2017 wave of the Panel Study of Income Dynamics (PSID) and examine how religious affiliation is associated with two forms of household debt: credit card and mortgage debt. Findings from a series of logistic regression models indicate that Black Protestants have the lowest rates of both credit card and mortgage debt and Hispanic/Latinx Catholics have comparably low rates of credit card debt relative to Conservative Protestants. KHB decomposition analyses reveal that race/ethnicity explain some of the relationship between a Black Protestant or Hispanic/Latinx Catholic religious affiliation and household debt. While our study is the first to document the link between religious affiliation and debt profiles of Americans, we would encourage future research to explore how other elements of religiosity-long acknowledged by sociologists to affect wealth and social status-influence different types of debt accumulation in nuanced and meaningful ways.

Perceptions of Increases in Cost of Living and Psychological Distress Among Older Adults.

Objectives: This article examines whether older adults' perceptions of an increase in their cost of living during a time of rapid inflation are associated with multiple aspects of psychological distress, as well as whether mastery buffers these associations. Methods: Data were derived from a two-wave longitudinal survey of older adults gathered in 2021 and 2022 (N = 4,010). Multiple regression models examined symptoms of depression, anxiety, and anger. Results: Perceptions of moderate or large increases in cost of living were associated with higher levels of distress at follow-up. Taking baseline financial strain, mastery, and psychological distress into account weakened these associations, but perceptions of a large increase in cost of living were still substantially linked with anger and anxiety. Mastery also buffered associations with anxiety and anger. Discussion: Macroeconomically derived adversities can shape anxiety and anger in later-life, but these mental health consequences fall more heavily on individuals possessing lower levels of mastery.

Exploring Religious/Spiritual Pathways between Practical Wisdom and Depression: Testing the Importance of The Divine Relationship in Later Life.

The last several decades have witnessed the topic of wisdom gaining momentum in the field of positive psychology. In this study, we focus on the potentially important role of religion/spirituality, specifically beliefs about God, as a mediating mechanism underlying the relationship between practical wisdom and depression among older adults. Drawing on a nationally representative sample of older adults from the 2013 wave of the Religion, Aging, and Health Survey (n = 1,497), our results show that practical wisdom is associated with lower depressive symptoms. We also document that three God-related constructs, God-mediated control, trust in God, and gratitude towards God each partially explained the relationship between wisdom and well-being. Taken together, Christian conceptions of God as a personal, divine being, the ultimate attachment figure who is an unconditional source of love and support for believers, may be a target of older adults who have cultivated practical wisdom.

Religion/Spirituality and Prevalent Hypertension among Ethnic Cohorts in the Study on Stress, Spirituality, and Health.

BACKGROUND: Hypertension is a significant public health issue, particularly for Blacks, Hispanics/Latinos, and South Asians who are at greater risk than whites. Religion and spirituality (R/S) have been shown to be protective, but this has been identified primarily in whites with limited R/S measures examined (i.e., religious service attendance). PURPOSE: To assess hypertension prevalence (HP) in four racial/ethnic groups while incorporating an array of R/S variables, including individual prayer, group prayer, nontheistic daily spiritual experiences, yoga, gratitude, positive religious coping, and negative religious coping. METHODS: Data were drawn from the Study on Stress, Spirituality, and Health, a consortium of ethnically diverse U.S. cohorts. The sample included 994 Black women, 838 Hispanic/Latino men and women, 879 South Asian men and women, and 3681 white women. Using a cross-sectional design, prevalence ratios for R/S and hypertension were reported for each cohort, in addition to pooled analyses. Given differences in R/S among men and women, all models were stratified by gender. RESULTS: Different patterns of associations were found between women and men. Among women: 1) religious attendance was associated with lower HP among Black and white women; 2) gratitude was linked to lower HP among Hispanic/Latino, South Asian, and white women; 3) individual prayer was associated with higher HP among Hispanic/Latino and white women; 4) yoga was associated with higher HP among South Asian women, and 5) negative religious coping was linked to higher HP among Black women. Among men: significant results were only found among Hispanic/Latino men. Religious attendance and individual prayer were associated with higher HP, while group prayer and negative religious coping were associated with lower HP. CONCLUSION: Religion/spirituality is a multifaceted construct that manifests differently by race/ethnicity and gender. Medical practitioners should avoid a one-size-fits-all approach to this topic when evaluating prevalent hypertension in diverse communities.

Hypertension is a serious public health issue that affects many Americans, though non-whites are at greater risk than whites. In this study, we examine Black, Hispanic/Latino, and South Asian samples, comparing their hypertension rates to whites. We ask whether one or more aspects of religion and spirituality (R/S) might be associated with prevalent hypertension (i.e., prevalence of hypertension at a single point in time). Religious service attendance is the primary R/S variable examined in relation to hypertension, but we expand this to include individual prayer, prayer in groups, daily spiritual experiences, yoga practice, feelings of gratitude, using God to help cope with problems (positive religious coping), and experiencing doubt or fear about God in the face of challenges (negative religious coping). The results were mixed across racial/ethnic group and gender. Among women, higher religious attendance and gratitude were associated with lower hypertension prevalence, but individual prayer was associated with higher prevalence. Few associations were noted between R/S and hypertension among men. Given these findings, along with extant research, it is important for medical practitioners serving diverse communities to recognize R/S may operate differently for men and women in varied religious and ethnic groups, with differing implications for prevalent hypertension.