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.

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.

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.

Perceived Neighborhood Disorder, Self-Esteem, and the Moderating Role of Religion.

A growing body of work links neighborhood conditions -and particularly perceived neighborhood disorder-with diverse aspects of psychosocial functioning, including self-esteem or the global moral self-worth of the individual. Our work augments this literature by investigating the possible roles of (a) organizational religiosity (i.e., religious attendance, religious support), (b) non-organizational religiosity (i.e., prayer and religious coping practices), and (c) the sense of divine control as potential stress in mitigating the deleterious effects of neighborhood disorder on self-esteem. Data from the Nashville Stress and Health Study (NSAHS, 2011-2014) are used to test a series of hypotheses regarding the possible stress-buffering effects of multiple religious domains. Findings from multivariable regression models indicate that: (a) perceived neighborhood disorder is inversely associated with self-esteem; (b) non-organizational religiosity and the sense of divine control each mitigate this pattern; and, interestingly, (c) organizational religiosity does not buffer the association between neighborhood disorder and self-esteem. Several study limitations, as well as a number of promising directions for future research, are identified.

(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.

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.

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.

Discovering Grace at the Table? Prayers at Mealtime, Marital Status, and Life Satisfaction in Later Life.

This study examines the effects of prayers at mealtime on change in life satisfaction among older U.S. adults. In addition, it assesses the ways that marital status conditions these psychological effects of prayers at mealtime. Using two waves of longitudinal data from the Religion, Aging, and Health Survey (2001-2004), a representative sampling of adults aged 65 and older, the analyses reveal that the frequency of prayers at mealtime is associated with an increase in life satisfaction over time. Further, the positive effects of prayers at mealtime on change in life satisfaction are greater for nonmarried older adults than their married counterparts. The findings in the study reinforce claims of the beneficial effects of religion on mental well-being in later life. Moreover, they elaborate on the resource substitution thesis by showing that religion provides greater psychological benefits for older adults who do not have alternative resources for well-being-a marital partner.

Gun ownership, community stress, and sleep disturbance in America.

OBJECTIVE: Although there is widespread speculation about guns helping people to sleep better, this idea has only recently faced empirical scrutiny. We test whether people who own guns tend to exhibit healthier sleep outcomes than people who do not own guns and whether the association between community stress and sleep is less pronounced for people who own guns. DESIGN: We use ordinary least squares, multinomial logistic, and binary logistic regression to model cross-sectional survey data. SETTING: Our data span the United States. PARTICIPANTS: The 2021 Crime, Health, and Politics Survey (CHAPS) is based on a national probability sample of 1714 adults. MEASUREMENTS: Our analyses include multiple measures of gun ownership (personal ownership, keeping a gun in one's bedroom, and COVID-19 pandemic gun purchases), community stress (neighborhood disorder, neighborhood danger during the pandemic, and perceptions of police protection), and sleep (insomnia symptoms, sleep duration, and pandemic sleep). RESULTS: We found that people who own guns and people who do not own guns tend to exhibit similar sleep outcomes and that people who experience community stressors tend to exhibit similar sleep outcomes regardless of gun ownership. CONCLUSION: Our analyses confirm that gun ownership is unrelated to sleep and that guns are insufficient to mitigate the detrimental effects of community stress on sleep. We extend prior work by (a) using more detailed measurements of gun ownership, community stress, and sleep, (b) assessing whether people keep a gun in their bedroom, and (c) exploring the intersection of pandemic gun purchases and pandemic sleep quality.

Sexual Dysfunction and Gun Ownership in America: When Hard Data Meet a Limp Theory.

Although there has been no direct empirical evidence linking sexual dysfunction (SD) with gun ownership, speculation has been widespread and persistent for decades. In this paper, we formally examine the association between SD and gun ownership. Our primary hypothesis, derived from the psychosexual theory of gun ownership, asserts that men experiencing SD are more likely to personally own guns than other men. To test this hypothesis, we used recently collected data from the 2021 Crime, Health, and Politics Survey (CHAPS), a national probability sample of 780 men, and binary logistic regression to model gun ownership as a function of SD. Our key finding is that men experiencing SD are no more likely to own guns than men without SD. This interpretation was supported across several indicators of SD (performance anxiety, erection trouble, and ED medication) and gun ownership (personal gun ownership, purchasing a gun during the pandemic, and keeping a gun in one's bedroom). To our knowledge, we are the first to have directly tested the association between SD and gun ownership in America. Our findings are important because they contribute to our understanding of factors associated with gun ownership by challenging the belief that phallic symbolism and masculinity somehow drive men with SD to purchase guns. Our results also remind us of the perils of gun culture rhetoric, which, in this case, function to discredit gun owners and to further stigmatize men with ED. We conclude by calling for more evidence-based discussions of SD and guns in society.

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.

Modeling recent gun purchases: A social epidemiology of the pandemic arms race.

In this paper, we document the social patterning of recent gun purchases to advance a contemporary social epidemiology of the pandemic arms race. We employ cross-sectional survey data from the 2020 Health, Ethnicity and Pandemic Study, which included a national sample of 2,709 community-dwelling adults living in the United States. We use binary logistic regression to model recent pandemic gun purchases as a function of age, sex, race/ethnicity, nativity status, region of residence, marital status, number of children, education, household income, pandemic job change, religious service attendance, pandemic religion change, and political party. Overall, 6% of the sample reported purchasing a new gun during the pandemic. Multivariate regression results suggest that pandemic gun purchasers tend to be male, younger, US-born, less educated, recently unemployed, experiencing changes in their religious beliefs, Republicans, and residents of southern states. To our knowledge, we are among the first to formally document a new population of pandemic gun owners that is characterized by youth, US-nativity, and religious volatility. Our analyses underscore the need for public health initiatives designed to enhance gun-related safety during pandemics, including, for example, addressing underlying motivations for recent gun purchases and improving access to training programs.

Religious involvement as a social determinant of sleep: an initial review and conceptual model.

Although numerous empirical studies show that religious involvement is associated with better health and longer life expectancies, researchers have virtually ignored possible links between religious involvement and sleep. To spark greater attention to this important and understudied area of sleep research, we review previous population-based studies, propose an initial conceptual model of the likely pathways for these associations, and offer several avenues for future research. Our review and critical examination suggest that religious involvement is indeed a social determinant of sleep in the United States. More religious adults in particular tend to exhibit healthier sleep outcomes than their less religious counterparts. This general pattern can be seen across large population-based studies using a narrow range of religion measurements and sleep outcomes. Our conceptual model, grounded in the broader religion and health literature, suggests that religious involvement may be associated with healthier sleep outcomes by limiting mental, chemical, and physiological arousal associated with psychological distress, substance use, stress exposure, and allostatic load. As we move forward, researchers should incorporate (1) more rigorous longitudinal research designs, (2) more sophisticated sleep measurements, (3) more complex conceptual models, (4) more comprehensive measurements of religion and related concepts, and (5) more measures of religious struggles to better assess the "dark side" of religion. Research along these lines would provide a more thorough understanding of the intersection of religious involvement and population sleep.

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.

Religious Participation and Biological Functioning in Mexico.

OBJECTIVE: Although several studies suggest that religious involvement tends to favor healthy biological functioning, most of this work has been conducted in the United States. This study explores the association between religious participation and biological functioning in Mexico. METHOD: The data are drawn from two waves of the Mexican Health and Aging Study (2003-2012) to assess continuous and categorical biomarker specifications. RESULTS: Across specifications, religious participation in 2003 is associated with lower levels of waist-to-hip ratio, total cholesterol, pulse rate, and overall allostatic load in 2012. Respondents who increased their participation over the study period also exhibit a concurrent reduction in pulse rate. Depending on the specification, participation is also associated with lower levels of diastolic blood pressure and C-reactive protein. Participation is generally unrelated to body mass index, glycosylated hemoglobin, and systolic blood pressure. DISCUSSION: Our results confirm that religious participation is associated with healthier biological functioning in Mexico.

Processes Linking Religious Involvement and Telomere Length.

Although numerous studies suggest that religious involvement is associated with better health and longer life expectancies, it is unclear whether these general patterns extend to cellular aging. The mechanisms linking indicators of religious involvement with indicators of cellular aging are also undefined. We employed longitudinal data from the 2004 and 2008 Health and Retirement Study, a national probability sample of Americans aged 50 and older, to test whether average telomere length varied according to level of religious attendance. We also tested several potential mechanisms. Our results showed that respondents who attended religious services more frequently in 2004 also exhibited fewer stressful events, lower rates of smoking, fewer symptoms of depression, and lower levels of C-reactive protein in 2008. Respondents who increased their level of attendance from 2004 to 2008 also exhibited lower rates of smoking in 2008. Although religious attendance was not directly associated with telomere length, our mediation analyses revealed significant indirect effects through depression and smoking, but not stressful events or C-reactive protein. We conclude that religious attendance may promote telomere length indirectly by reducing symptoms of depression and the risk of smoking. There was no evidence to support stressful events or C-reactive protein as mechanisms of religious attendance.

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.

Does Religious Involvement Mitigate the Effects of Major Discrimination on the Mental Health of African Americans? Findings from the Nashville Stress and Health Study.

Several decades of scholarly research have revealed the significant toll of discrimination experiences on the well-being of African Americans. Given these findings, investigators have become increasingly interested in uncovering any potential resources made available to African Americans for mitigating the psychosocial strains of discrimination. The current study contributes to this literature by testing whether various indicators of religious involvement - e.g. church attendance, prayer, and religious social support - buffer the noxious effects of major discrimination experiences on the mental health outcomes (i.e. depression and life satisfaction) of African Americans. We analyze data from the African American subsample (n=627) of Vanderbilt University's Nashville Stress and Health Study, a cross-sectional probability sample of adults living in Davidson County, Tennessee between the years 2011 and 2014. Results from multivariate regression models indicated: (1) experiences of major discrimination were positively associated with depression and negatively associated with life satisfaction, net of religious and sociodemographic controls; and (2) religious social support offset and buffered the adverse effects of major discrimination on both mental health outcomes, particularly for those respondents who reported seeking support the most often. We discuss the implications and limitations of our study, as well as avenues for future research.