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.

Is Irreligion a Risk Factor for Suicidality? Findings from the Nashville Stress and Health Study.

Suicide is a public health problem and one of the leading causes of death in the United States. Research exploring the linkages between religion and spirituality has received intermittent attention. Data was derived from the Nashville Stress and Health Study (2011-2014), a cross-sectional probability survey of black and white adults from Davidson County, Tennessee (n = 1252). Results indicate that those with no perceived belief in divine control had a higher likelihood of suicidality. This study provides a fresh perspective on the links between religious factors and suicidality by (a) considering multiple religious and spiritual domains and (b) focusing on the association between irreligion and suicidality.

Changes in Religiosity and Reliance on God During the COVID-19 Pandemic: A Protective Role Under Conditions of Financial Strain?

Background: The COVID-19 pandemic was one of the most devastating disasters of the twenty-first century and has exacted a steep health and economic toll. During times of suffering caused by the pandemic, religion/spirituality may prove to be a consistent and valuable coping resource. Purpose: We situate changes in religious importance and reliance on God as key aspects of religious life that may be important coping mechanisms in response to pandemic-related financial hardship, addressing a gap in the literature on religious coping during the pandemic and considering self-reported changes in religiosity. Methods: We use data from a nationally representative sample of Americans that was collected in 2021 (N = 1704) and employ a series of OLS Regression Models. Results: Our results suggest that relying more heavily on God was associated with lower psychological distress, and a stronger reliance on God buffered the deleterious consequences of financial strain on psychological distress. No such patterns were documented for religious importance. Conclusion and Implications: We discuss our findings within the broader religion and health literature as to whether secondary control via a divine power reduces or enhances individual agency and discuss religion/spirituality may be a consistent and valuable coping resource through adversity and suffering. Though it may be challenging to maintain, or increase, religious/spiritual beliefs in the face of adversity, that there were observed benefits to well-being for doing so could serve as insightful guidance for both religious leaders and R/S individuals.

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.

(Un)holy Smokes? Religion and Traditional and E-Cigarette Use in the United States.

This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use.

Peace through superior firepower: Belief in supernatural evil and attitudes toward gun policy in the United States.

Although debates over guns and gun control have roiled the contemporary political scene, the role of religion has received only limited attention from scholars. We contribute to this literature by developing a series of theoretical arguments linking one specific facet of religion -belief in supernatural evil (i.e., the Devil/Satan, Hell, and demons)-and a range of gun policy attitudes. Relevant hypotheses are then tested using data from the 2014 Baylor Religion Survey (n = 1572). Results show that belief in supernatural evil is a robust predictor of support for policies that expand gun rights. Overall, the estimated net effects of belief in supernatural evil withstand statistical controls for a host of sociodemographic covariates, and, importantly, political ideology. Very few other aspects of religion are associated with any of these gun policy attitudes. Implications and study limitations are discussed, and promising directions for future research on religion and guns are identified.

Coping with an Evil World: Contextualizing the Stress-Buffering Role of Scripture Reading.

This research note advances the religious coping literature by testing whether belief in an evil world conditions the stress-moderating role of scripture reading. Hypotheses are tested with original data from a survey of Black, Hispanic, and White American churchgoers from South Texas (2017-2018; n = 1,115). Our findings show that reading scripture for insights into the future attenuates the positive association between major life events and psychological distress, but only for congregants who do not believe the world is fundamentally evil and sinful. For congregants who believe the world is evil, scripture reading amplifies the association between life events and distress. Whether scriptural coping is beneficial for mental health could be contingent on a believer's broader assumptions about the nature of the world we live in.

Religion, Combat Casualty Exposure, and Sleep Disturbance in the US Military.

Does religious involvement (i.e., attendance and salience) mitigate the association between combat casualty exposure and sleep disturbance among US military veterans? To address this question, we analyze cross-sectional survey data from the public-use version of the 2011 Health Related Behaviors Survey of Active Military Personnel. Results from multivariate regression models indicate: (1) Combat casualty exposure was positively associated with sleep disturbance; (2) religious salience both offset and moderated (i.e., buffered) the above association; and (3) religious attendance offset but did not moderate the above association. We discuss study implications and limitations, as well as some avenues for future research.

Conservative Protestantism and attitudes toward corporal punishment, 1986-2014.

Research indicates that conservative Protestants are highly supportive of corporal punishment. Yet, Americans' support for this practice has waned during the past several decades. This study aggregates repeated cross-sectional data from the General Social Surveys (GSS) to consider three models that address whether attitudes toward spanking among conservative Protestants shifted relative to those of other Americans from 1986 to 2014. Although initial results reveal a growing gap between conservative Protestants and the broader American public, we find that average levels of support have remained most robust among less educated conservative Protestants, with some erosion among more highly educated conservative Protestants. Moreover, trends in variability suggest that conservative Protestants exhibit more cohesive support for this practice than do others. These results provide a window into the cultural contours of religious change and the social factors that facilitate such change.

My Body is a Temple: Eating Disturbances, Religious Involvement, and Mental Health Among Young Adult Women.

A growing body of the literature outlines the undesirable mental health consequences of eating disturbances. However, little attention has been given to the possible mitigating effects of cultural institutions, such as religion, in the lives of women suffering from such pathologies. Our work contributes to the literature by (a) outlining a series of arguments linking eating disturbances, religion, and mental health; (b) specifying two conceptual models of these relationships; and (c) testing relevant hypotheses using data on a large nationwide sample of young women. Results indicate that religious involvement-organizational, non-organizational, and subjective religiousness-moderates the effects of eating disturbances on mental health, particularly for self-esteem. Study limitations are identified and several promising directions for future research are discussed.

Beliefs about God and mental health among American adults.

This study examines the association between beliefs about God and psychiatric symptoms in the context of Evolutionary Threat Assessment System Theory, using data from the 2010 Baylor Religion Survey of US Adults (N = 1,426). Three beliefs about God were tested separately in ordinary least squares regression models to predict five classes of psychiatric symptoms: general anxiety, social anxiety, paranoia, obsession, and compulsion. Belief in a punitive God was positively associated with four psychiatric symptoms, while belief in a benevolent God was negatively associated with four psychiatric symptoms, controlling for demographic characteristics, religiousness, and strength of belief in God. Belief in a deistic God and one's overall belief in God were not significantly related to any psychiatric symptoms.

Size Matters? Penis Dissatisfaction and Gun Ownership in America.

In this study, we formally examine the association between penis size dissatisfaction and gun ownership in America. The primary hypothesis, derived from the psychosexual theory of gun ownership, asserts that men who are more dissatisfied with the size of their penises will be more likely to personally own guns. To test this hypothesis, we used data collected from the 2023 Masculinity, Sexual Health, and Politics (MSHAP) survey, a national probability sample of 1,840 men, and regression analyses to model personal gun ownership as a function of penis size dissatisfaction, experiences with penis enlargement, social desirability, masculinity, body mass, mental health, and a range of sociodemographic characteristics. We find that men who are more dissatisfied with the size of their penises are less likely to personally own guns across outcomes, including any gun ownership, military-style rifle ownership, and total number of guns owned. The inverse association between penis size dissatisfaction and gun ownership is linear; however, the association is weakest among men ages 60 and older. With these findings in mind, we failed to observe any differences in personal gun ownership between men who have and have not attempted penis enlargement. To our knowledge, this is the first study to formally examine the association between penis size and personal gun ownership in America. Our findings fail to support the psychosexual theory of gun ownership. Alternative theories are posited for the apparent inverse association between penis size dissatisfaction and personal gun ownership, including higher levels of testosterone and constructionist explanations.

Faith-based HIV prevention and counseling programs: findings from the Cincinnati census of religious congregations.

Congregations are well positioned to address HIV in their communities, but their response to HIV has been mixed. An emerging literature describes HIV programming in urban, predominantly black congregations, but population-based data remain limited. This study examined the levels of HIV prevention and counseling programs and associated factors (e.g., religious, organizational) by using data from a phone census of congregations in the Greater Cincinnati area (N = 447). Over 10 % of congregations (36 % of Black Protestant and 5-18 % of other types of congregations) offered HIV education/prevention alone or in combination with counseling or with counseling and testing. Path analysis results showed notable significant (p < 0.05) total effects of theology-polity on HIV prevention/counseling programs, but these effects were fully mediated by other factors, including other community work and racial composition. The levels of HIV programming in this study were high by national standards, but further outreach is needed in high-risk African American communities.

Religion and selected health behaviors among Latinos in Texas.

Though research has shown that religion provides a protective influence with respect to a number of health-related outcomes, little work has examined its influence on patterns of alcohol (especially binge drinking) and tobacco consumption among Latinos in Texas. Thus, we used a probability sample of Texas adults to test this relationship via logistic regression. Our results revealed that clear distinctions emerge on the basis of both denomination and frequency of attendance. Specifically, Protestants who regularly attend religious services are significantly more likely to be abstainers and to have never smoked, while those with no religious affiliation exhibit relatively unfavorable risk profiles. These findings persist despite a range of socio-demographic controls. Our study supports the assertion that religion may serve as an important protective influence on risky health behaviors.

Fear God, Not COVID-19: Is Conservative Protestantism Associated with Risky Pandemic Lifestyles?

Previous research has established attitudinal and behavioral health variations in relation to the COVID-19 pandemic, but scholarship on the religious antecedents associated with these outcomes has only recently gained momentum. Rhetoric from some leading conservative Protestants in the U.S. has underplayed the threat of the pandemic and may have contributed to unhealthy pandemic behaviors within this faith tradition. Moreover, previous inquiries have revealed that conservative Protestantism's otherworldly focus can thwart personal and community health. We use nationally representative data to test the hypotheses that, compared with other religious groups and the non-religious, conservative Protestants will tend to (1) perceive the pandemic as less threatening and (2) engage in riskier pandemic lifestyles. These hypotheses are generally supported net of confounding factors. We conclude that affiliation with a conservative Protestant denomination can undermine public health among this faith tradition's adherents and may therefore compromise general health and well-being during a pandemic. We discuss the implications of these findings, offer recommendations for pandemic health promotion among conservative Protestants, and delineate promising avenues for future research on this important topic.

Spiritual and religious identities predict the use of complementary and alternative medicine among US adults.

OBJECTIVE: To determine whether spiritual and religious identities predict complementary and alternative medicine (CAM) use above and beyond other known influences such as gender, region of residence, social status, personality, health, and access to conventional medicine. METHODS: Analyzing data from the 1995-1996 National Survey of Midlife Development in the United States (n=3032), this study examines the correlations between four aspects of spirituality/religiousness-i.e., spiritual only, religious only, both spiritual and religious, and neither spiritual nor religious-and six measures of CAM. RESULTS: Compared with spiritual only persons, the odds of using energy therapies are 86% lower for spiritual and religious persons, 65% lower for religious only persons, and 52% lower for neither spiritual nor religious persons. Compared to spiritual only persons, spiritual and religious individuals are 43% more likely to use body-mind therapies in general; however, when this category does not contain prayer, meditation, or spiritual healing, they are 44% less likely. Religious only individuals are disinclined toward CAM use. CONCLUSIONS: After controlling for established predictors including educational attainment, personality, social support, and access to conventional medicine, the present study demonstrates that spirituality and religiousness are associated, in unique ways, with CAM use. Additional research on this topic is clearly warranted.

Parental Divorce, Parental Religious Characteristics, and Religious Outcomes in Adulthood.

Parental divorce has been linked to religious outcomes in adulthood. Previous research has not adequately accounted for parental religious characteristics or subsequent family context, namely whether one's custodial parent remarries. Using pooled data from three waves of the General Social Survey, we examine the relationships among parental divorce, subsequent family structure, and religiosity in adulthood. Growing up in a single-parent family-but not a stepparent family-is positively associated with religious disaffiliation and religious switching and negatively associated with regular religious attendance. Accounting for parental religious characteristics, however, explains sizable proportions of these relationships. Accounting for parental religious affiliation and attendance, growing up with a single parent does not significantly affect religious attendance. Parental religiosity also moderates the relationship between growing up with a single parent and religious attendance: being raised in a single-parent home has a negative effect on religious attendance among adults who had two religiously involved parents.

Religious orientation and mental health: a study with Turkish university students.

The present study examined the relationship between religious orientation and mental health symptoms among Turkish students. A total of 341 undergraduate students between the ages of 18 and 26 completed the Brief Symptom Inventory and Age Universal Intrinsic-Extrinsic Scale. Extrinsic orientation was found to be correlated positively with symptoms of anxiety and depression. There were also significant correlations between hostility scores and both intrinsic and extrinsic religious orientations. Patterns were similar to those reported previously, but correlations were mostly in the .10-.14 range. In multiple-regression models, extrinsic orientation emerged as the only significant predictor for hostility, anxiety, and depression; however, only 2% of the variance was explained.

Belief in life-after-death, beliefs about the world, and psychiatric symptoms.

Data from the 2010 Baylor Religion Survey were analyzed by structural equation modeling (SEM) to test five hypotheses: (1) that religious commitment is positively related to belief in life-after-death; that belief in life-after-death is (2) positively related to belief in an equitable world, and (3) negatively related to belief in a cynical world; (4) that belief in a cynical world has a pernicious association with psychiatric symptoms; and (5) that belief in an equitable world has a salubrious association with psychiatric symptoms. As hypothesized, religious commitment was positively related to belief in life-after-death (ß = .74). In turn, belief in life-after-death was negatively associated with belief in a cynical world (ß = -.16) and positively associated with belief in an equitable world (ß = .36), as hypothesized. SEM further confirmed that belief in a cynical world had a significant pernicious association with all five classes of psychiatric symptoms (ß's = .11 to .30). Belief in an equitable world had a weaker and less consistent salubrious association with psychiatric symptoms. The results are discussed in the context of ETAS theory.

Examining attachment to God and health risk-taking behaviors in college students.

Drawing on insights from attachment theory, this study examined whether three types of attachment to God--secure, avoidant, and anxious--were associated with health-risk behaviors, over and above the effects of religious attendance, peer support, and demographic covariates, in a sample of 328 undergraduate college students. Contrary to prior theory, secure attachment to God is not inversely associated with recent alcohol or marijuana use, or substance use prior to last sexual intercourse. Instead, avoidant and anxious attachment to God are associated with higher levels of drinking; anxious attachment to God is associated with marijuana use; and avoidant attachment to God is associated with substance use prior to last sexual intercourse. These patterns are gender-specific; problematic attachment to God is linked with negative outcomes solely among men.