Frequency Of Service Attendance Research Articles

A “Dark Side” of religion? Associations between religious involvement, identity and domestic violence determinants in Australia

AbstractThis study investigates associations between religious involvement and identity and attitudes related to domestic violence using nationally representative cross‐sectional data from n = 1287 Australian adults in the 2018 Australian Survey of Social Attitudes (AuSSA). Linear regression models were used to analyse the association between religious involvement (frequency of service attendance and prayer) and identity (religious, spiritual or both) with attitudes related to domestic violence (patriarchal beliefs, failure to acknowledge domestic violence as an issue and trust in faith leaders' responses to domestic violence). Results showed that religious service attendance, frequency of prayer and spiritual/religious identity were associated with more patriarchal beliefs about gender roles. There was no evidence that religious involvement or identity was associated with failure to acknowledge domestic violence as a national issue. In contrast, frequent (but not infrequent) religious involvement and religious identity were associated with failure to acknowledge domestic violence in participants' own faith communities. Addressing patriarchal beliefs and acknowledgement of domestic violence within faith communities among those who regularly attend services, pray and identify as religious are key targets for action to address domestic violence and improve population health.

Church-Based Emotional Support and Negative Interactions Among Older African Americans and Black Caribbeans.

This study investigates church-based informal social support among older African Americans and Black Caribbeans. In particular, we examine the correlates of receiving emotional support as well as negative interactions (e.g., criticisms) from church members. The analysis is based on the older African American (n = 829) and Black Caribbean (n = 271) subsample of the National Survey of American Life. The analysis utilizes multiple group structural equation modeling (SEM) to test a model of church support networks. There were no significant differences between older African Americans and older Black Caribbeans in the frequency of service attendance, contact with church members (seeing, writing, talking), emotional support from church members, or negative interactions with church members. However, a comparison of SEM analysis indicates that the number and pattern of relationships are different. For instance, among African Americans church attendance was associated with emotional support, but among Black Caribbeans attendance did not have a direct or indirect effect on emotional support. Our findings also indicate that among older African Americans, women attend religious services more frequently and both receive emotional support and engage in negative interactions with church members more frequently than men. Among Black Caribbeans, however, men attend religious services less frequently than women but also have more negative interactions with church members. For both African American and Black Caribbean older adults, church members are an important element of their social support networks. Our analysis also underscores the importance of contact with church members for receiving emotional support for both populations.

Does Religion Affect Perception of Pregnancy Timing among Women Using Contraception?

Background Nearly half of all pregnancies in the U.S. are unintended. Unintended pregnancy refers to a mistimed or unwanted pregnancy. Unwanted and mistimed pregnancies are often distinguished from each other because of the negative social connotations and poorer health outcomes associated with unwanted pregnancies. However, mistimed pregnancies also pose significant economic, societal, and health burdens that necessitate enhanced risk factor identification and prevention efforts. Purpose Religion and religious practices are important to consider as potential risk factors for mistimed pregnancy as over 70% of Americans identify as religious. However, little research exists on the potential religious factors-mistimed pregnancy association. The purpose of this study was to evaluate this association among women using contraception in the U.S. Methods This analysis used National Survey of Family Growth data. Women (n = 2841) self-reported measures of religion, religiosity and pregnancy timing. Logistic regression was used to obtain odds ratios (ORs) and 95% confidence intervals. Results After adjustment, women who reported currently being Catholic, Protestant, or another religion had statistically significant increased odds of mistimed pregnancy compared to women with no current religious affiliation (Catholic OR = 2.31, Protestant OR = 1.41, Other OR = 2.58). Women who reported that religion was very important or somewhat important had statistically significant increased odds of mistimed pregnancy (Very Important OR = 1.82, Somewhat Important OR = 1.60). More frequent service attendance was associated with statistically significant decreased odds of mistimed pregnancy. Specifically, women who reported attending services 2–3 times a month or 1 or more times per week had nearly half the odds of mistimed pregnancy compared to women who never attended services (OR = 0.54 and OR = 0.51). Conclusions and Implications This study provides insight into the interrelationship of religion as a sociocultural risk factor for mistimed pregnancy and found that while religiously active women had increased odds of mistimed pregnancy, frequency of service attendance was a protective factor against mistimed pregnancy. Given that approximately half of pregnancies in the U.S. are unintended, additional studies are needed to further understand cultural mechanisms that may be important risk factors of unintended pregnancy, and to confirm this study's findings.

Religiosity and substance use in U.S. adults: Findings from a large-scale national survey

BackgroundIn recent decades, the US religious landscape has undergone considerable change such as a decline in religious service attendance. These changes may indicate that religious social support structures have deteriorated, possibly leading to a decrease in strengths of associations with substance use. Considering this, and given limitations of past studies (e.g., limited control for potential confounders), large-scale general population studies are needed to reexamine associations between religiosity domains and substance use. MethodsThis cross-sectional study used data from the 2012–2013 National Epidemiologic Survey on Alcohol and Related Conditions-III (N = 36,309). In unadjusted and adjusted models, controlling for religiosity domains and other covariates, we examined associations between three religiosity domains (importance of religiosity/spirituality, service attendance, and religious affiliation) and DSM-5 SUD. Focusing on service attendance, we also examined associations with other substance use-related outcomes. ResultsAmong religiosity domains, only frequency of service attendance was associated with SUD across most substances. Frequent service attendees had lower odds of alcohol use disorder (adjusted OR [aOR] = 0.4, 95 % CI 0.33,0.51), tobacco use disorder (aOR = 0.3, 95 % CI 0.22,0.33) and cannabis use disorder (aOR = 0.4, 95 % CI 0.24,0.68), compared to non-service attendees. For alcohol and tobacco, the protective effect of frequent service attendance was more robust for SUD than for respective substance use. ConclusionsDespite decreasing rates of religious belief and practice in the US, service attendance independently lowered the odds of substance use and SUD across multiple substances. Results may inform religious leaders and clinicians about the value of utilizing religious social support structures in the prevention and treatment of substance use and SUD.

Relations of religious beliefs with distress and well-being among Hindu college students

ABSTRACT Religious beliefs are generally linked with less distress and higher psychological well-being, but few studies have been conducted with non-Christian samples or outside the United States. We examined how religious beliefs relate to distress and psychological well-being in a sample of Hindu students in India. 178 students (36% women, 64% men, mean age of 22.7 years) completed questionnaires regarding religious beliefs, distress (depression, anxiety, stress) and positive well-being (happiness, life satisfaction, meaning in life). Religious beliefs were unrelated to frequency of service attendance, importance of prayer, or influence of religion on one's life and related positively to depression and anxiety as well as meaning in life. Associations of religious beliefs and wellbeing were modest and did not strongly support general theoretical notions that religious beliefs are a source of comfort. Indian Hindus constitute a large portion of the world population and the impact of their religious beliefs warrants additional attention.

Similar or divergent paths? Religious development of Christian and Muslim adolescents in Western Europe

Little is known about the religious development of youth in Europe. In light of the growing ethnic diversity of Western European populations, this paper examines two groups of youth with an immigrant background, i.e. Christian and Muslim youth, and compares their religiosity to that of Christian native youth. We differentiate between three indicators of religiosity, namely, subjective importance of religion, frequency of service attendance, and praying frequency. In addition to comparing the changes in the mean of religiosity between groups, we also investigate variations within groups over time. We employ the first three waves of the Children of Immigrants Longitudinal Survey in Four European Countries (CILS4EU), which were collected between 2010 and 2013 with adolescents residing in 958 classes within 480 schools in England, Germany, the Netherlands, and Sweden. Multiple group linear growth models show that there is an overall slight decrease in subjective importance of religion, frequency of service attendance and praying frequency for Christian youth, while Muslim youth do not experience any significant change on these accounts. Furthermore, the changes in service attendance and praying frequency vary significantly between youth within all groups, while the change with regard to subjective importance of religion varies most within Christian youth and least within Muslim youth.

Does Religiosity Account for Lower Rates of Advance Care Planning by Older African Americans?

Advance care planning (ACP) is associated with higher quality care at the end of life and increased odds of receiving hospice care and of dying at home. Older African Americans are less likely to complete advance directives (ADs) or discuss life-sustaining treatment preferences. This study examined whether religiosity accounts for race disparities. Analyses were conducted with Health and Retirement Study data (1,180 African Americans, 5,681 Whites). Two forms of ACP were regressed on race, five measures of religiosity, and demographic, health, and health care covariates. Whites were twice as likely to engage in ACP. Including religiosity predictors did not close these gaps. Frequency of service attendance was positively associated with AD completion for both White and African American participants. Relationships between religious affiliation and advance care discussion varied by race. For White participants only, more frequent prayer was associated with higher odds of advance care discussion. Although religiosity is often proposed as a reason for low rates of ACP among African Americans, religiosity measures did not explain race differences. Distinct aspects of religiosity were associated with ACP both negatively and positively, and these relationships varied by type of ACP and by race.

The nature of incoming graduate social work students' attitudes toward sexual minorities

ABSTRACTCompetent social work practice with sexual minorities requires educators to identify factors that can be addressed in the graduate social work curriculum to foster affirming attitudes among students. This study explored the attitudes incoming master of social work (MSW) students hold toward sexual minorities, utilizing a scale that addresses contemporary subtle biases toward lesbian, gay, and bisexual (LGB) people, rather than overt, fear- and morality-based objections measured in previous studies. We explored the role of race/ethnicity, age, sex, sexual orientation, religiosity, political ideology, perceived biological causation of sexual orientation, and LGB social contacts on students' attitudes toward sexual minorities. Multivariable linear regression results suggest that being African American/Black (versus White), older, and heterosexual (versus sexual minority), and greater religiosity (importance of religion and frequency of service attendance) and conservative political ideology, predicted less affirming attitudes, while greater endorsement for genetic causation of sexual orientation and exposure to LGB friends and immediate family members each predicted more affirming attitudes among our sample.

Religiosity, race/ethnicity, and alcohol use behaviors in the United States.

Religiosity is a protective factor against many health problems, including alcohol use disorders (AUD). Studies suggest that religiosity has greater buffering effects on mental health problems among US Blacks and Hispanics than Whites. However, whether race/ethnic differences exist in the associations of religiosity, alcohol consumption and AUD is unclear. Using 2004-2005 NESARC data (analytic n = 21 965), we examined the relationship of public religiosity (i.e. frequency of service attendance, religious social group size), and intrinsic religiosity (i.e. importance of religious/spiritual beliefs) to frequency of alcohol use and DSM-IV AUD in non-Hispanic (NH) Blacks, Hispanics and NH Whites, and whether associations differed by self-identified race/ethnicity. Only public religiosity was related to AUD. Frequency of religious service attendance was inversely associated with AUD (NH Whites β: -0.103, p 0.05) or Hispanics (β: -0.002, p > 0.05). US adults reporting greater public religiosity were at lower risk for AUD. Public religiosity may be particularly important among NH Blacks, while intrinsic religiosity may be particularly important among NH Whites, and among Hispanics who frequently attend religious services. Findings may be explained by variation in drinking-related norms observed among these groups generally, and in the context of specific religious institutions.

More Religion, Less Justification for Violence

A cross-national multilevel analysis was conducted to determine the effects of religion on the extent to which violence is seen as justified against others. Contrary to popular notions that religion causes violence, frequency of prayer, importance of religion, and importance of God were negatively related to justification of violence. Only frequency of service attendance and justification of violence had a positive relationship. This relationship was attenuated when a supernatural meaning system was applied to one's religious beliefs (i.e., religion is primarily for the purpose of making sense of life after death). This meaning system also moderated the relationship between importance of religion and justification of violence. Finally, national-level importance of God moderated the negative relationship between individual level importance of God and justification of violence, strengthening this relationship. Results undermine the constructivist argument for religion as a cause of violence.

How does religious affiliation affect women's attitudes toward reproductive health policy? Implications for the Affordable Care Act

BackgroundSupreme Court cases challenging the Affordable Care Act (ACA) mandate for employer-provided reproductive health care have focused on religiously based opposition to coverage. Little is known about women's perspectives on such reproductive health policies. Study designData were drawn from the Women's Health Care Experiences and Preferences survey, a randomly selected, nationally representative sample of 1078 US women aged 18–55 years. We examined associations between religious affiliation and attitudes toward employer-provided insurance coverage of contraception and abortion services as well as the exclusion of religious institutions from this coverage. We used chi-square and multivariable logistic regression for analysis. ResultsRespondents self-identified as Baptist (18%), Protestant (Other Mainline, 17%), Catholic (17%), Other Christian (20%), Religious, Non-Christian (7%) or No Affiliation (21%). Religious affiliation was associated with proportions of agreement for contraception (p=.03), abortion (p<.01) and religious exclusion (p<.01) policies. In multivariable models, differences in the odds of agreement varied across religious affiliations and frequency of service attendance. For example, compared to non-affiliated women, Baptists and Other Nondenominational Christians (but not Catholics) had lower odds of agreement with employer coverage of contraception (OR 0.63, 95% CI 0.4–0.1 and OR 0.57, CI 0.4–0.9, respectively); women who attended services weekly or more than weekly had lower odds of agreement (OR 0.53, 95% CI 0.3–0.8 and OR 0.33, CI 0.2–0.6, respectively), compared to less frequent attenders. ConclusionsRecent religiously motivated legal challenges to employer-provided reproductive health care coverage may not represent the attitudes of many religious women. ImplicationsRecent challenges to the ACA contraceptive mandate appear to equate religious belief with opposition to employer-sponsored reproductive health coverage, but women's views are more complex.

The Religious Context of Welfare Attitudes

This article examines the influence of three dimensions of religion—belonging (faith tradition membership), behaving (frequency of service attendance), and context (one's relationship to aggregate population characteristics)—on attitudes toward multiple forms of state‐provided social protection, or welfare attitudes. To do so, this article uses data from 17 countries surveyed in the 2006 “Role of Government” wave of the International Social Survey Program (ISSP). Results from mixed effects regression show that contextual effects are highly predictive of welfare attitudes. Nations that are more religiously heterogeneous are less supportive of state protection, while nations that are more homogeneous, particularly Catholic nations, are more supportive. Results hold net of fractionalization, political institutional measures, and economic characteristics. At the individual level, all three dimensions of religiosity are predictive of welfare attitudes. These patterns suggest that in rich Western democracies, religion continues to play an important role in structuring the moral economies.

Longitudinal Associations of Importance of Religion and Frequency of Service Attendance with Depression Risk among Adolescents in Nova Scotia

To examine the directionality of associations between self-reported religious importance or worship attendance and depression among adolescents, and to determine whether social supports or general self-efficacy are mechanisms of observed associations. A cohort (n = 976) of Canadian high school students were surveyed in Grade 10 (2000 to 2001) and 2 years later (2002 to 2003). Logistic regression was conducted separately among adolescents with and without elevated depressive symptoms to examine associations between baseline religious attendance and religious importance with later depression, adjusting for confounding factors. Effects of reverse causation were also assessed, determining associations between baseline depression and follow-up religious attendance and importance. Girls who were not depressed at baseline and who attended religious services had lower odds of later depression (adjusted odds ratio [AOR] 0.46; 95% CI 0.22 to 0.95, P < 0.05), which was accounted for by general self-efficacy. Boys who were depressed at baseline who attended religious services had lower odds of still being depressed at follow-up (AOR 0.23; 95% CI 0.06 to 0.80, P < 0.01). Depression at baseline predicted lower attendance at follow-up among boys (AOR 0.26; 95% CI 0.09 to 0.75, P < 0.01). Religious attendance independently predicts lower depression at follow- up among girls, and may do so by increasing self-efficacy. Among boys with depression, religious attendance predicts a lower likelihood of still being depressed at follow-up. The relation between religious attendance and depression in boys is bidirectional.

Moderators of the Relationship between Religiosity and Alcohol Use in College Students

Alcohol use and abuse among college students is of serious concern for a variety of social and health-related reasons. High levels of consumption have been attributed to impaired academic performance, early onset of substance dependence, risk of vehicle-related accidents, and elevated threat of violence, sexual assault, and other illegal behaviors (Ellison, Bradshaw, Rote, Storch, & Trevino, 2008). In 2007 the U.S. Surgeon General declared underage alcohol use a chief health concern for the nation, emphasizing the importance of research into the predictors of and protectors against college-age drinking (Brown, Salsman, Brechting, 8c Carlson, 2007). Recent investigations into these factors have established a number of prevalent variables related to alcohol use including both demographic (e.g., gender, ethnicity, socioeconomic status) and biological factors (prenatal exposure, generic predisposition, cognitive functioning) that remain relatively constant throughout the lifespan (Chassin, Hussong, 8c Beltran, 2009). However, environmentally determined correlates are more likely to differ as a function of time as aspirations, stress, and peer groups undergo change and maturation, likewise producing varying effects on substance use. Consequently, although religiosity--that is, the quality of being religious or of devout faith--has been regarded as one such environmental protective factor in adulthood, the mechanisms behind this relationship remain unclear among emerging adults (Brechting et al., 2010; Convyn, 2002). Whereas research asserts that adults frequently use alcohol as a means of coping with stress, anxiety, or depression (e.g., Grunbaum, Tortolero, Weller, & Gingiss, 2000; Strawser, Storch, Geffken, Killiany, & Baumeister, 2004; Wills, Yaeger, & Sandy, 2003), drinking behaviors within the college population are primarily driven by social motives (Bahr, Maughan, Marcos, & Li, 1998; Perkins, 1987; Regnerus, 2006; Westmaas, Moeller, & Woicik, 2007). For this very reason, studies have suggested that public religiosity's impact on alcohol use is largely mediated by peer and parent lifestyles, values, and socialization (Burkett, 1993; Ellison et al., 2008; Perkins, 1987; Regnerus, 2006; Wood, Read, Mitchell, & Brand, 2004). Even so, measurements of religiosity as a construct rarely separate these social factors from more internal, private forms of devotion and, when assessed with respect to substance use and other risky behaviors, religiosity is not often analyzed beyond participants' religious denomination and frequency of service attendance. This study therefore aims to expand this limited area of research within the emerging adult population, at which time college students have the choice to pursue or refrain from opportunities to establish new peer groups, drink while underage, maintain contact with family, and become religiously involved, all of which may alter perceptions of and behaviors toward alcohol. Religiosity and Alcohol Use The sparse literature concerning the association between religiosity and substance use has generally not distinguished between religion and spirituality, which have often been combined into a single construct (e.g., Bert, 2011; Good, Willoughby, & Busseri, 2010). Hodge, Andereck, and Montoya (2007) were among the first to distinguish spirituality and religiosity based on the ways in which people exhibit their beliefs. Specifically, they proposed that spirituality be defined in individual, existential, and relational terms of an almost transcendental nature (e.g., I often experience a feeling of unity with the earth and all livingthings) while religion should be displayed as a combination of communal, organizational, and structured expressions (i.e., frequency of church attendance and religious organization participation). Building off this distinction, a study conducted by Borders, Curran, Mattox, and Booth (2010) assessed religiosity through a set of clear dimensions that not only addressed examples of faith and internal thoughts but also separated private religious practices from spiritual beliefs. …

Protective associations of importance of religion and frequency of service attendance with depression risk, suicidal behaviours and substance use in adolescents in Nova Scotia, Canada

We examined relationships of measures of personal importance of religion and frequency of attendance at religious services with risk of depression and risk behaviours in high school students in Cape Breton, Canada. We examined the impact of confounding and explanatory factors on these relationships. Data were drawn from self-report surveys of adolescents aged 15-19 (N=1615) at three high schools in May, 2006. We used logistic regression to assess associations of religious importance and religious service attendance with risk of depression, suicidal behaviour, binge drinking and frequent marijuana use, controlling in multivariate models for sociodemographic factors, family structure and social capital. Among females, higher personal importance of religion was associated with decreased odds of depression, suicidal ideation, drinking and marijuana use, while more religious attendance was protective for substance use behaviours and suicidal ideation. In males, both measures of religiosity were associated with decreased substance use. In multivariate models, religious importance had weak protective effects for depression and suicidal thinking in females, which were respectively modified by social trust and substance use. Attendance was protective for suicidal thinking in females, and was modified by depression. These associations were not seen in males. Attendance was consistently associated with less substance use in females, while importance was not. Importance was consistently protective for marijuana use and attendance was protective for binge drinking in males. This was a cross-sectional self-report survey and causality cannot be inferred. Protective associations of measures of religiosity are seen in Canadian adolescents, as they are elsewhere.