Humble with God? How Education and Race Shape the Association Between God-Mediated Control and Humility in Later Life.

Background: In contrast to the vibrant interdisciplinary literature on other virtues, such as forgiveness and gratitude, the study of humility has developed more slowly. Over the 2 decades, there has been a proliferation of research on humility. In this study, we assess the interrelationship between a core feature of religious life, God-mediated control, and humility. Purpose: We assess the interrelationship between God-mediated control (the belief that God is a collaborative partner working together with humans) and humility. We also assess how the relationship between God-mediated control and humility may be conditional on two sociodemographic characteristics among middle-aged and older adults, education and race. Methods: Data for this study come from Wave 5 of the Religion, Aging, and Health Study (2013), a nationwide survey of Whites and African Americans (N = 1152). We test our hypotheses with a series of OLS regression models. Results: We find that stronger perceptions of God-mediated control were associated with greater humility among older adults. Results from our moderation analyses also show that the relationship between God-mediated control and greater humility was stronger for low status groups, namely, the less educated and Black older adults. Conclusion and Implications: The cognitive belief that God can be trusted as an intimate collaborator in the chaos of human life appears to predict humility among older adults, perhaps by acknowledging one's dependence on a superior being and appreciating the limits of human finitude and acknowledging God's greatness outside one's self. Devoid of secular resources, the less educated and Black Americans might find greater meaning and significance in their association with God and may feel no need to establish their own worth through the attainment of worldly accomplishments or knowledge. Given the centrality of humility to religious/spiritual life, we suggest how future interdisciplinary research can build on the findings of our study.

Religion and Spirituality among American Indian, South Asian, Black, Hispanic/Latina, and White Women in the Study on Stress, Spirituality, and Health.

Social scientists have increasingly recognized the lack of diversity in survey research on American religion, resulting in a dearth of data on religion and spirituality (R/S) in understudied racial and ethnic groups. At the same time, epidemiological studies have increasingly diversified their racial and ethnic representation, but have collected few R/S measures to date. With a particular focus on American Indian and South Asian women (in addition to Blacks, Hispanic/Latinas, and white women), this study introduces a new effort among religion and epidemiology researchers, the Study on Stress, Spirituality, and Health (SSSH). This multi-cohort study provides some of the first estimates of R/S beliefs and practices among American Indians and U.S. South Asians, and offers new insight into salient beliefs and practices of diverse racial/ethnic and religious communities.

Assessing the Relationships Among Forgiveness by God, God Images, and Death Anxiety.

Previous research suggests that people who feel forgiven by God may experience lower levels of death anxiety. The purpose of the current study is to contribute to this work by assessing whether the relationship between forgiveness by God and death anxiety varies according to how people view God. Three images of God are assessed: a pantheistic view of God, a theistic view of God, and a deistic view of God. Data from nationwide survey that was conducted in 2014 (N = 2,650) suggest that the relationship between forgiveness by God and death anxiety is strongest among people with a theistic view of God, significantly weaker among people with a pantheistic view of God, and not significant among individuals with a deistic view of God. The findings point to the importance of taking views of God into account when assessing the relationship between forgiveness by God and death anxiety.

Religion and Health Among Hispanics: Exploring Variations by Age.

The purpose of this study is to see whether there are age differences in the relationship between church-based social ties and Epstein-Barr virus (EBV) antibodies among Hispanics (250) and non-Hispanic Whites (N = 602). The data indicate that emotional support that is received from fellow church members is associated with lower EBV values among Hispanics of all ages, but not among Whites of all ages. In contrast, emotional support that is received outside religious institutions failed to provide similar protective effects for Hispanics. No age differences emerged from the data.

Spiritual Struggles and Problem Drinking: Are Younger Adults at Greater Risk than Older Adults?

BACKGROUND: Although a good deal of research has assessed the positive effects that involvement in religion has on alcohol use, there is relatively little research on the negative aspects of religious life and alcohol problems. OBJECTIVES: This study has two objectives. The first is to see if spiritual struggles are associated with problem drinking. The second is to see if the relationship between spiritual struggles and problem drinking is stronger for younger than for older adults. METHODS: The data come from a recent nationwide survey of adults of all ages who reside in the United States (N = 2142).The study was conducted in 2014. Problem drinking is assessed with the CAGE questionnaire. RESULTS: The findings indicate that people who encounter more spiritual struggles are more likely to experience problem drinking. The relationship between spiritual struggles and problem drinking was stronger than the relationship between three other frequently used measures of religion and problem drinking (i.e., attendance at worship services, private prayer, and affiliation with Evangelical denominations). The results further reveal that spiritual struggles are associated with a greater risk of drinking problems among younger than among older individuals. Conclusions/Importance: Although many studies show that various facets of religion are associated with a lower risk of experiencing problems with alcohol the findings from the current study show that there are negative aspects of religious life that may be associated with a greater risk of having problems with alcohol.

Reading the Bible, Stressful Life Events, and Hope: Assessing an Overlooked Coping Resource.

Many people rely on religion to deal with the stressors in their lives. The purpose of this study is to examine a religious coping resource that has received relatively little attention-reading the Bible. We evaluated three hypotheses: (1) reading the Bible moderates the relationship between stress and hope; (2) people who read the Bible more often are more likely to rely on benevolent religious reappraisal coping responses; and (3) individuals who rely on benevolent religious reappraisals will be more hopeful about the future. Support was found for all three hypotheses in our analyses.

The Relationship Between Religious and Psychospiritual Measures and an Inflammation Marker (CRP) in Older Adults Experiencing Life Event Stress.

Inflammation, often measured by C-reactive protein (CRP), is thought to be related to a number of debilitating illnesses as we age, including cardiovascular disease, cancer and diabetes. Stress has also been implicated in these processes. This study examines potential protective effects of spirituality and religion in older adults who have experienced stressful life events. As part of the nationwide Landmark Study of Spirituality and Health, a subsample of 643 middle-aged and older adults (age ≥ 50) who were at or above the median in number of life stressors (≥ 2) was included in this analysis. Psychospiritual and religious (PS/R) variables included: religious service attendance, prayer, religious meaning, religious hope, general meaning, general hope and sense of peace. Control variables included: age, gender, education, BMI, smoking, alcohol use, social support. Only church attendance predicted significantly lower CRP after controlling for covariates, even above the other PS/R variables (standardized ß = - 0.14, t = - 3.23 p = 0.001). Those with frequent religious service attendance were 38% less likely to have clinically elevated CRP than those who attend rarely or never. Religious service attendance may confer protection in older adults experiencing stressful events as it was significantly associated with lower CRP, an inflammatory marker associated with illness.

Invited Commentary: Explaining the Relationship Between Attending Worship Services and Mortality-A Brief Excursion Into the Contribution of Social Relationships in Religious Institutions.

In this issue of the Journal, VanderWeele et al. (Am J Epidemiol. 2017;000(00):000-000) report that more frequent attendance at worship services is associated with a lower mortality risk. However, the underlying processes that might explain this relationship were not discussed fully. A problem arises because the potentially beneficial association between attending worship services and mortality risk may be due to a number of different factors. At least part of the explanation may be found by turning to social relationships that arise in religious institutions. Within this context, there are potentially important benefits of providing social support to others. Support can be provided in several ways that involve potentially important health-related associations. In this commentary, I briefly examine the possible relationships between religious social support systems and other dimensions of congregational life and health. In-depth conceptual analyses are needed to move research in religious involvement and mortality to the next level.

The Mediating Role of Meaning in the Association between Stress and Health.

BACKGROUND: Stress is a common feature of life and has routinely been linked with negative health outcomes. However, meaning has been identified as a possible buffer against stress. PURPOSE: The purpose of the current study was to examine whether the relationship between stress and health was mediated by meaning in life. METHODS: Drawing from Wave 1 of the Landmark Spirituality and Health Study, a nationally representative sample of adults, participants (N = 1871) reported their level of stress in the past 12 months, current meaning in life, health (measured as minor symptoms, major conditions, and overall health), and provided a blood sample for biomarker of immune system functioning (i.e., presence of Epstein-Barr virus antibodies). RESULTS: Results revealed an indirect effects model in which stress was inversely associated with meaning. Higher meaning was related to better self-reported health (across minor, major, and overall health measures), which, in turn, was associated with better immune system functioning. CONCLUSIONS: These findings suggest that part of the negative effect of stress on health is accounted for by reduced meaning.

Religious Involvement, Financial Strain, and Poly-Drug Use: Exploring the Moderating Role of Meaning in Life.

BACKGROUND: Research indicates that greater involvement in religion is associated with lower rates of substance use and misuse. However, religion is a complex construct that can be assessed in many ways. The purpose of this study is to explore a dimension of religion that has not been evaluated in previous research on poly-drug use: a religious sense of meaning in life. OBJECTIVES: It is hypothesized that a religious sense of meaning in life will offset (i.e., moderate) the effects of chronic financial strain on poly-drug use. In order to instill greater confidence in the findings, the moderating role of a religious sense of meaning in life is compared and contrasted with a general sense of meaning in life. METHODS: The data are provided by a recent nationwide survey of adults of all ages in the United States (N = 2,622). The relationships among the core study constructs are evaluated with ordinary least squares multiple regression. RESULTS: The results indicate that a greater religious sense of meaning in life buffers the effects of financial strain on poly-drug use. In contrast, a general sense of meaning in life does not appear to perform a similar stress-buffering function. Conclusions/Importance: The findings from this study are important because they provide greater insight into the potentially important ways in which involvement in religion may be associated with poly-drug use.

Neighborhood conditions, religious coping, and uncontrolled hypertension.

The purpose of this study is to see whether God-mediated control beliefs moderate the relationship between living in rundown neighborhoods and uncontrolled hypertension. God-mediated control refers to the belief that God will help people handle the stressors that arise in life. Data are provided by a nationwide survey of adults (N = 1919). Three ways of assessing uncontrolled hypertension are examined: a binary format contrasting people with and without uncontrolled hypertension, systolic and diastolic blood pressure scored continuously, and a four ordinal category scheme recommended by the American Heart Association. The data suggest that stronger God-mediated control beliefs moderate the relationship between neighborhood conditions and uncontrolled blood pressure when blood pressure is scored continuously and when the American Heart Association scheme are used as outcomes.

Volunteer Work, Religious Commitment, and Resting Pulse Rates.

Research indicates that greater involvement in volunteer activities is associated with better health. We aim to contribute to this literature in two ways. First, rather than rely on self-reports of health, measured resting pulse rates serve as the dependent variable. Second, an effort is made to see if religious commitment moderates the relationship between volunteering and resting pulse rates. Data that come from a recent nationwide survey (N = 2265) suggest that volunteer work is associated with lower resting pulse rates. The results also reveal that the relationship between engaging in volunteer work and resting pulse rates improves among study participants who are more deeply committed to religion.

The Prevalence and Antecedents of Religious Beliefs About Health Control in the US Population: Variations by Race and Religious Background.

The ways in which religious beliefs influence beliefs about health have important implications for motivation to engage in positive health behaviors and comply with medical treatment. This study examines the prevalence of two health-related religious beliefs: belief in healing miracles and deferral of responsibility for health outcomes to God. Data came from a representative nationwide US survey of religion and health (N = 3010). Full-factorial ANOVA indicated that there were significant differences in both dimensions of belief by race, by religious background, and by the interaction between the two. Black people believed religion played the largest role in health regardless of religious background. Among White and Hispanic groups, Evangelical Protestants placed more responsibility for their health on God in comparison with other religious groups. ANCOVA controlling for background factors socioeconomic status, health, and religious involvement partially explained these group differences.

Spirituality and Religiousness are Associated With Fewer Depressive Symptoms in Individuals With Medical Conditions.

BACKGROUND: The increased prevalence of depressive symptoms among adults diagnosed with chronic health issues has been largely documented. OBJECTIVES: Research is needed to clarify the effect of religiousness/spirituality in relation to chronic health conditions and depression, to establish whether these variables can serve as protective factors. METHODS: Self-report data from a nationwide study of spirituality and health were used. Individuals with at least 1 chronic illness (N = 1696) formed the subsample for this study. Religiousness/spirituality variables included frequency of church attendance, prayer, religious meaning, religious hope, general meaning, general hope, peace, and view of God. Other variables included depressive symptoms and demographics (age, gender, ethnicity, and education). RESULTS: A series of hierarchical regression analyses revealed that chronic conditions were consistently associated with more depressive symptoms. Greater religiousness/spirituality was significantly associated with fewer depressive symptoms, contributing 16% of the variance above demographics and the number of chronic illnesses. The religiousness/spirituality variables conferring the greatest protection against depression were psychospiritual variables (general meaning and general hope, followed by peace). Also significant but making a smaller contribution to less depression were church attendance, religious meaning, religious hope, and positive view of God. Only prayer did not relate significantly to less depression. CONCLUSION: Maintaining a sense of spirituality or religiousness can benefit well-being of individuals diagnosed with a chronic health condition, especially having meaning, maintaining hope, and having a sense of peace. Patients could potentially benefit from being offered the resources that support their spiritual/religious practices and beliefs as they cope with chronic illness.

Religion as problem, religion as solution: religious buffers of the links between religious/spiritual struggles and well-being/mental health.

PURPOSE: Previous studies have established robust links between religious/spiritual struggles (r/s struggles) and poorer well-being and psychological distress. A critical issue involves identifying the religious factors that buffer this relationship. This is the first study to empirically address this question. Specifically, it examines four religious factors (i.e., religious commitment, life sanctification, religious support, religious hope) as potential buffers of the links between r/s struggle and one indicator of subjective well-being (i.e., happiness) and one indicator of psychological distress (i.e., depressive symptoms). METHOD: We utilized a cross-sectional design and a nationally representative sample of American adults (N = 2140) dealing with a wide range of major life stressors. RESULTS: We found that the interactions between r/s struggle and all potential moderators were significant in predicting happiness and/or depression. The linkage between r/s struggle and lower levels of happiness was moderated by higher levels of each of the four proposed religious buffers. Religious commitment and life sanctification moderated the ties between r/s struggles and depressive symptoms. CONCLUSIONS: The findings underscore the multifaceted character of religion: Paradoxically, religion may be a source of solutions to problems that may be an inherent part of religious life.

Externalizing religious health beliefs and health and well-being outcomes.

Certain religious beliefs related to perceptions of internal or external health control (including belief in the existence of miraculous healing, and beliefs deferring responsibility for health outcomes from the self and onto God) may be related to health behaviors and in turn to health outcomes. Using data from a nationally representative US survey of religion and health (N = 2948) this study evaluates a series of two structural equation models of the relationships between religious activity, externalizing religious health beliefs (belief in healing miracles and divine health deferral), health outcomes, and life satisfaction. Believing in healing miracles was related to greater divine health deferral. Greater divine health deferral was associated with poorer symptoms of physical health. Belief in miracles was related to greater life satisfaction. Comparison of coefficients across models indicated that externalizing beliefs had a significant suppressor effect on the relationship between religious activity and physical symptoms, but did not significantly mediate its relationship with life satisfaction. Religious beliefs emphasizing divine control over health outcomes may have negative consequences for health outcomes, although the same beliefs may contribute to a better sense of life satisfaction.

Assessing Age Differences in the Relationship Between Emotional Support and Health Among Older Mexican Americans.

Research reveals that people tend to place greater value on emotional support as they move through the life course. Older people are likely to do so because emotional support benefits them in some way. The purpose of this study was to see whether there are age differences in the relationship between emotional support and the number of chronic health conditions. In the process, an effort is made to contribute to the literature in three ways. First, an emphasis placed on assessing the relationship between emotional support and health within late life. Second, variations in the source of support are taken into account by contrasting support within religious institutions with support that is received outside church. Third, these issues are examined with data provided by a nationally representative sample of older Mexican Americans (N = 663). The findings suggest that age differences in the relationship between emotional support and health are present within late life. Moreover, the data indicate that this relationship holds for church-based social support but not support that is received outside the church.

Receiving Support, Giving Support, Neighborhood Conditions, and Waist/Hip Ratios.

Obesity is a major health problem in the USA, and as a result, it is important to identify the factors that help people keep their body weight within healthy limits. The purpose of this study was to see whether receiving support at church and giving support at church buffer (i.e., moderate) the effects of living in rundown neighborhoods on a key marker of obesity-waist/hip ratios (WHR). The data are provided from a recent nationwide survey of people age 18 and older (N = 1456). The findings reveal that giving support to fellow church members tends to offset the effects of living in dilapidated neighborhoods on WHR. In contrast, receiving support from coreligionists does not appear to perform a similar stress-moderating function. The theoretical underpinnings of providing support at church are discussed.

Forms of Attrition in a Longitudinal Study of Religion and Health in Older Adults and Implications for Sample Bias.

The use of longitudinal designs in the field of religion and health makes it important to understand how attrition bias may affect findings in this area. This study examines attrition in a 4-wave, 8-year study of older adults. Attrition resulted in a sample biased toward more educated and more religiously involved individuals. Conditional linear growth curve models found that trajectories of change for some variables differed among attrition categories. Ineligibles had worsening depression, declining control, and declining attendance. Mortality was associated with worsening religious coping styles. Refusers experienced worsening depression. Nevertheless, there was no evidence of bias in the key religion and health results.

Health and Well-Being Among the Non-religious: Atheists, Agnostics, and No Preference Compared with Religious Group Members.

Although recent research suggests that the proportion of the US population identifying as non-religious has been rapidly expanding over the course of the last decade, relatively little research has examined the implications of this development for health and well-being. This study uses data from a large representative survey study of religion and health in the adult US population (N = 3010) to examine group differences among religious group members (N = 2401) and three categories of non-religious individuals: atheists (N = 83), agnostics (N = 189), and those stating no religious preference (N = 329). MANCOVA was used to analyze group differences on five outcome dimensions, incorporating 27 outcome variables. Religious non-affiliates did not differ overall from affiliates in terms of physical health outcomes (although atheists and agnostics did have better health on some individual measures including BMI, number of chronic conditions, and physical limitations), but had worse positive psychological functioning characteristics, social support relationships, and health behaviors. On dimensions related to psychological well-being, atheists and agnostics tended to have worse outcomes than either those with religious affiliation or those with no religious preference. If current trends in the religious composition of the population continue, these results have implications for its future healthcare needs.