Is gratitude a moral affect?

Gratitude is conceptualized as a moral affect that is analogous to other moral emotions such as empathy and guilt. Gratitude has 3 functions that can be conceptualized as morally relevant: (a) a moral barometer function (i.e., it is a response to the perception that one has been the beneficiary of another person's moral actions); (b) a moral motive function (i.e., it motivates the grateful person to behave prosocially toward the benefactor and other people); and (c) a moral reinforcer function (i.e., when expressed, it encourages benefactors to behave morally in the future). The personality and social factors that are associated with gratitude are also consistent with a conceptualization of gratitude as an affect that is relevant to people's cognitions and behaviors in the moral domain.

Religious involvement and mortality: a meta-analytic review.

A meta-analysis of data from 42 independent samples examining the association of a measure of religious involvement and all-cause mortality is reported. Religious involvement was significantly associated with lower mortality (odds ratio = 1.29; 95% confidence interval: 1.20-1.39), indicating that people high in religious involvement were more likely to be alive at follow-up than people lower in religious involvement. Although the strength of the religious involvement-mortality association varied as a function of several moderator variables, the association of religious involvement and mortality was robust and on the order of magnitude that has come to be expected for psychosocial factors. Conclusions did not appear to be due to publication bias.

Religion and depression: a review of the literature.

We reviewed data from approximately 80 published and unpublished studies that examined the association of religious affiliation or involvement with depressive symptoms or depressive disorder. In these studies, religion was measured as religious affiliation; general religious involvement; organizational religious involvement; prayer or private religious involvement; religious salience and motivation; or religious beliefs. People from some religious affiliations appear to have an elevated risk for depressive symptoms and depressive disorder, and people with no religious affiliation are at an elevated risk in comparison with people who are religiously affiliated. People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders. Private religious activity and particular religious beliefs appear to bear no reliable relationship with depression. People with high levels of extrinsic religious motivation are at increased risk for depressive symptoms. Although these associations tend to be consistent, they are modest and are substantially reduced in multivariate research. Longitudinal research is sparse, but suggests that some forms of religious involvement might exert a protective effect against the incidence and persistence of depressive symptoms or disorders. The existing research is sufficient to encourage further investigation of the associations of religion with depressive symptoms and disorder. Religion should be measured with higher methodological standards than those that have been accepted in survey research to date.

Adolescent religiousness and its influence on substance use: preliminary findings from the Mid-Atlantic School Age Twin Study.

Research has consistently shown that religiousness is associated with lower levels of alcohol and drug use, but little is known about the nature of adolescent religiousness or the mechanisms through which it influences problem behavior in this age group. This paper presents preliminary results from the Mid-Atlantic School Age Twin Study, a prospective, population-based study of 6-18-year-old twins and their mothers. Factor analysis of a scale developed to characterize adolescent religiousness, the Religious Attitudes and Practices Inventory (RAPI), revealed three factors: theism, religious/spiritual practices, and peer religiousness. Twin correlations and univariate behavior-genetic models for these factors and a measure of belief that drug use is sinful reveal in 357 twin pairs that common environmental factors significantly influence these traits, but a minor influence of genetic factors could not be discounted. Correlations between the multiple factors of adolescent religiousness and substance use, comorbid problem behavior, mood disorders, and selected risk factors for substance involvement are also presented. Structural equation modeling illustrates that specific religious beliefs about the sinfulness of drugs and level of peer religiousness mediate the relationship between theistic beliefs and religious/spiritual practices on substance use. Limitations and future analyses are discussed.

Does religious attendance prolong survival? A six-year follow-up study of 3,968 older adults.

METHODS: A probability sample of 3,968 community-dwelling adults aged 64-101 years residing in the Piedmont of North Carolina was surveyed in 1986 as part of the Established Populations for the Epidemiologic Studies of the Elderly (EPESE) program of the National Institutes of Health. Attendance at religious services and a wide variety of sociodemographic and health variables were assessed at baseline. Vital status of members was then determined prospectively over the next 6 years (1986 1992). Time (days) to death or censoring in days was analyzed using a Cox proportional hazards regression model. RESULTS: During a median 6.3-year follow-up period, 1,777 subjects (29.7%) died. Of the subjects who attended religious services once a week or more in 1986 (frequent attenders), 22.9% died compared to 37.4% of those attending services less than once a week (infrequent attenders). The relative hazard (RH) of dying for frequent attenders was 46% less than for infrequent attenders (RH: 0.54, 95% CI 0.48-.0.61), an effect that was strongest in women (RH 0.51, CI 0.434).59) but also present in men (RH 0.63, 95% CI 0.52-0.75). When demographics, health conditions, social connections, and health practices were controlled, this effect remained significant for the entire sample (RH 0.72, 95% CI 0.64-.81), and for both women (RH 0.65, 95% CI 0.554-.76, p<.0001) and men (RH 0.83, 95% CI 0.69-1.00, p=.05). CONCLUSIONS: Older adults, particularly women, who attend religious services at least once a week appear to have a survival advantage over those attending services less frequently.

Depressive symptoms and nine-year survival of 1,001 male veterans hospitalized with medical illness.

Authors examined effects of depressive symptoms on after-discharge survival of hospitalized medically ill male veterans. Psychosocial and physical health evaluations were performed on a consecutive sample of 1,001 patients ages 20-39 (16%) and 65-102 years (84%). Subjects or surviving family members were later contacted by telephone, and Cox proportional-hazards regression modeled the effects of depressive symptoms on time-to-death, controlling for demographics and social, psychiatric, and physical health. Follow-up was obtained on all 1,001 patients (average observation time, 9 years), during which 667 patients died (67%). Patients with depressive symptoms were significantly less likely to survive. For every 1-point increase on the 12-item Brief Carroll Depression Rating Scale (BCDRS), the hazard of dying increased by 10% (P<0. 0001). Age did not significantly affect the association between depressive symptoms and mortality. Depressive symptoms during acute hospitalization are a predictor of shortened survival.

Religion and the forgiving personality.

Forgiveness is a concept with deep religious roots. It is also a basic social and psychological phenomenon. In this article, we explore the links between forgiveness and religion by surveying how they are linked in the major monotheistic world religions, and how they appear to be linked empirically. In attempting to account for the current body of empirical findings, we propose four potential substantive and methodological explanations that should be explored in future studies. Because the concept of forgiveness is (a) both spiritual and social-psychological in nature, and (b) possibly linked to some measures of human health and well-being (concerns that have traditionally been of interest to both reseachers in personality and researchers in religion), the concept of forgiveness could be an important common ground for future research on the interface of religion and personality.

Spiritually and religiously oriented health interventions.

Controlled intervention studies offer considerable promise to better understand relationships and possible mechanisms between spiritual and religious factors and health. Studies examining spiritually augmented cognitive-behavioral therapies, forgiveness interventions, different meditation approaches, 12-step fellowships, and prayer have provided some evidence, albeit modest, of efficacy in improving health under specific conditions. Researchers need to describe spiritual and religious factors more clearly and precisely, as well as demonstrate that such factors independently influence treatment efficacy. Inclusion of potential moderating and mediating variables (e.g. extent of religious commitment, intrinsic religiousness, specific religious coping strategy) in intervention designs could help explain relationships and outcomes. Using a variety of research designs (e.g. randomized clinical trials, single-subject experimental designs) and assessment methods (e.g. daily self-monitoring, ambulatory physiological measures, in-depth structured interviews) would avoid current limitations of short-term studies using only questionnaires.

Religious commitment and health status: a review of the research and implications for family medicine.

The empirical literature from epidemiological and clinical studies regarding the relationship between religious factors (eg, frequency of religious attendance, private religious involvement, and relying on one's religious beliefs as a source of strength and coping) and physical and mental health status in the areas of prevention, coping, and recovery was reviewed. Empirical studies from the published literature that contained at least 1 measure of subjects' religious commitment and at least 1 measure of their physical or mental health status were used. In particular, studies that examined the role of religious commitment or religious involvement in the prevention of illness, coping with illnesses that have already arisen, and recovery from illness were highlighted. A large proportion of published empirical data suggest that religious commitment may play a beneficial role in preventing mental and physical illness, improving how people cope with mental and physical illness, and facilitating recovery from illness. However, much still remains to be investigated with improved studies that are specially designed to investigate the connection between religious involvement and health status. Nevertheless, the available data suggest that practitioners who make several small changes in how patients' religious commitments are broached in clinical practice may enhance health care outcomes.

The use of tetanus toxoid to elucidate the delayed-type hypersensitivity response in an older, immunized population.

Tuberculin reactivity decreases with age despite epidemiologic evidence that the elderly are more likely to have been infected. Whether this phenomenon is due to lack of antigenic stimulus or host inability to mount a delayed type hypersensitivity (DTH) response is unclear. In order to determine if the DTH response to tetanus toxoid in an exposed population is a useful tool to understand the phenomenon of lack of tuberculin reactivity in the remotely exposed elderly, a trial of skin testing was undertaken. Seventy-seven residents of a Veterans Affairs domiciliary were skin-tested using solutions of tetanus toxoid, candida and mumps skin test antigen. The 35 subjects who had negative reaction to the tetanus skin test were randomized into two groups: one which received tetanus vaccination before repeat skin testing and one which did not. Positive skin test reactions occurred in 42 patients to tetanus toxoid, 44 to mumps and 37 to candida. Of the 35 randomized, 27 were available for repeat skin tests. None reacted to the repeat tetanus skin test although 5 reacted to other antigens to which they had previously been nonreactive. Tetanus toxoid was equal to other antigens in its ability to elicit a DTH response originally; however antigenic stimulation with vaccination did not elicit positive skin test in nonreactors. Lack of DTH response to tetanus toxoid in recently vaccinated patients implies that nonresponse was secondary to host factors rather than lack of antigenic stimulation.

Interpersonal forgiving in close relationships: II. Theoretical elaboration and measurement.

Interpersonal forgiving was conceptualized in the context of a 2-factor motivational system that governs people's responses to interpersonal offenses. Four studies were conducted to examine the extent to which forgiving could be predicted with relationship-level variables such as satisfaction, commitment, and closeness; offense-level variables such as apology and impact of the offense; and social-cognitive variables such as offender-focused empathy and rumination about the offense. Also described is the development of the transgression-related interpersonal motivations inventory--a self-report measure designed to assess the 2-component motivational system (Avoidance and Revenge) posited to underlie forgiving. The measure demonstrated a variety of desirable psychometric properties, commending its use for future research. As predicted, empathy, apology, rumination, and several indexes of relationship closeness were associated with self-reported forgiving.

Interpersonal forgiving in close relationships.

Forgiving is a motivational transformation that inclines people to inhibit relationship-destructive responses and to behave constructively toward someone who has behaved destructively toward them. The authors describe a model of forgiveness based on the hypothesis that people forgive others to the extent that they experience empathy for them. Two studies investigated the empathy model of forgiveness. In Study 1, the authors developed measures of empathy and forgiveness. The authors found evidence consistent with the hypotheses that (a) the relationship between receiving an apology from and forgiving one's offender is a function of increased empathy for the offender and (b) that forgiving is uniquely related to conciliatory behavior and avoidance behavior toward the offending partner. In Study 2, the authors conducted an intervention in which empathy was manipulated to examine the empathy-forgiving relationship more closely. Results generally supported the conceptualization of forgiving as a motivational phenomenon and the empathy-forgiving link.