Private Religious Practices Research Articles

Multidimensional Religiousness and Spirituality Are Associated With Lower Interleukin-6 and C-Reactive Protein at Midlife: Findings From the Midlife in the United States Study.

Religiousness and spirituality (R/S) are associated with lower morbidity and mortality, yet the physiological mechanisms underlying these associations are under-studied. Chronic inflammation is a plausible biological mechanism linking R/S to downstream health given the sensitivity of the immune system to the social environment and the role of inflammation in many chronic diseases. The purpose of the present study was to examine associations between multiple R/S dimensions and two markers of chronic inflammation, interleukin-6 (IL-6) and C-reactive protein (CRP). In this cross-sectional study, data came from biological subsamples of two cohorts from the Midlife in the United States (MIDUS) Study (combined N = 2,118). Predictors include six R/S measures (service attendance, spirituality, private religious practices, daily spiritual experiences, religious coping, and R/S-based mindfulness). Outcomes include log-transformed IL-6 and CRP. Covariates include age, gender, cohort, race, educational attainment, body mass index (BMI), smoking status, and physical activity. Older adults, women (vs. men), non-White (vs. White) adults, those with higher BMIs, current smokers, and those not meeting physical activity guidelines had significantly higher IL-6 and CRP. In fully adjusted models, greater spirituality, daily spiritual experiences, religious coping, and R/S-based mindfulness were associated with lower IL-6. Higher spirituality was also associated with lower CRP. Many dimensions of R/S may be health protective for adults given their associations with lower levels of chronic inflammation. Findings underscore the importance of examining multiple dimensions of R/S to understand mechanistic pathways.

Intellectual and Ideological Dimensions as Predictors of Inmates' Private Practice Religiosity

Religiosity is critical in improving a person's self-control ability and preventing a person from committing a crime. However, studies of the dimensions of religiosity that can play a role in private religious practice are still limited. This study aims to find the relationship between the dimensions of intellectual and ideology with private practice in religiosity. This study involved three hundred samples of prisoners with measurements of intellectual dimensions, ideology, and private practices using the Centrality of Religiosity Scale (CRS). The correlation test concluded that intellectual and ideology are significantly associated with private practice. The intellectual dimension shows a more potent effect size on private practice than the ideology dimension. This study recommends the need for intellectual and ideological religious guidance programs for inmates in correctional institutions as an effort to increase self-control and prevent the residivisme

Religious Tolerance as a Political Argument. Debates on the Legal Status of the Protestants of Hungary, 1790–1791

The Decree of Toleration (1781) brought radical changes to the lives of the Calvinist, Lutheran and Orthodox denominations in the Kingdom of Hungary. The most important change was that the private religious practice was substantially extended. Another important element of the decree was that it exempted non-Catholics from the so-called decretal oath and from participating in Catholic rites. Equally significant is the regulation on marriage law, which, among other things, specified the denominational status of children in mixed marriages and after conversions. Following the death of Joseph II (1790), an unprecedented political ferment began in Hungary. As no assembly of the Estates had been convened since 1765, the Hungarian political elite, inspired not least by the French example, felt that the time had come to put into practice the long-matured reform ideas. Among these matters, the religious question was the most prominent. The majority of the Estates supported the equal rights of the Protestant denominations, and only the Catholic clergy and a few secular Catholics maintained the earlier intolerant position. With the legalization of the free exercise of religion by the two Protestant (and Orthodox) denominations initiated the process of dismantling the status of Catholicism as a state religion. A few decades later, this led to the establishment of religious equality, an essential cornerstone of the modern civil state.

A Death in the Family: Links between Religion, Parenting, and Family Communication about Death

The present study assessed the frequency and nature of parent–child communication about death and identified predictors of such communication. The sample comprised 24 families who had recently lost a family member. Parents completed survey measures of global parenting dimensions (warmth/acceptance, psychological control, behavioral control), parental coping (religious and secular coping), parental religiosity, and parent–child communication about death. Almost 80% of parent–child dyads discussed death at least once a week, and children initiated approximately half of these conversations. Parental warmth/acceptance was positively associated with the frequency of parent–child communication about death, whereas psychological control, negative religious coping, private religious practices, and religious focus were negatively associated with the frequency of parent–child communication about death. Results from hierarchical linear regression analyses suggest that even when controlling for parental warmth/acceptance and psychological control, parents’ private religious practices and religious focus negatively predicted the frequency of parent–child communication about death.

Higher religiosity and spirituality are associated with ethnic group membership among middle-aged and older adults living with HIV

Background: HIV is a chronic illness that impacts the lives of more than 1 million people in the United States. As persons living with HIV (PWH) are living longer, it is important to understand the influence that religiosity/spirituality has among middle-aged and older PWH. Objective: Compare the degree of religiosity/spirituality among middle-aged and older PWH and HIV-negative individuals, and to identify demographic, clinical, and psychosocial factors associated with religiosity/spirituality among PWH. Method: Baseline data on 122 PWH and 92 HIV-negative individuals (ages 36-65 years; 61.1% Non-Hispanic White) from a longitudinal study were analyzed for the current study. Recruitment occurred through HIV treatment clinics and community organizations in San Diego. Participants completed questionnaires on religiosity, spirituality, and psychosocial functioning. Independent samples t-tests, Pearson correlations, and multiple linear regression analyses were conducted to test the study objective. Results: No significant differences in religiosity/spirituality were found between PWH and HIV-negative individuals. Demographic and psychosocial variables were unrelated to religiously/spirituality among HIV-negative individuals. Among PWH, multiple linear regression models indicated higher daily spirituality was significantly associated with racial/ethnic minority membership (Hispanic/Latino, African American/Black, or Other), fewer years of estimated duration of HIV, greater social support, and higher grit. Greater engagement in private religious practices was significantly associated with racial/ethnic minority membership and higher social support. Conclusions: For PWH, being a racial/ethnic minority and having higher social support was associated with greater engagement in religious/spiritual practices. Future longitudinal studies should examine whether religion/spirituality impacts well-being across the lifespan among racial/ethnic minority groups of PWH.

The Ancient Order of Things: Essays on the Mormon Temple

The Ancient Order of Things: Essays on the Mormon Temple

Does the Belief in Biblical Literalism Matter for Mental Health? Assessing Variations by Gender and Dimensions of Religiosity.

Although biblical literalism is one of the most powerful ideological indicators of religiousness in the sociological study of religion, we know very little about its role vis-à-vis mental health. This is a surprising oversight, given the centrality of the Bible to both public and private religious practice in the USA. This study considers whether the belief in biblical literalism is associated with general mental health and anxiety, and whether this relationship is moderated by gender and two dimensions of religiosity: attendance and attachment to God. Data are drawn from the 2010 Baylor Religion Survey (N = 1360). Regression results suggest that stronger beliefs in biblical literalism are associated with better mental health and lower anxiety, but only among women who attend religious services weekly. However, women holding strong literalist views but falling short of weekly attendance norms reported worse mental health. There was no evidence that the relationship between biblical literalism and mental health differed by attachment to God. The implications of these results for the broader study of religion and health are discussed in light of prior research on the "dark side" of religion, recognizing that causal claims cannot be made due to the cross-sectional nature of the data.

Religious Support Moderates the Long Reach of Adverse Childhood Events on Physical Health in Middle to Late Adulthood.

Adverse childhood experiences are associated with impaired physical health in adulthood. Using data from the Midlife in the United States survey (N = 4041), this study examined whether four dimensions of religiosity moderated the long-term detrimental effects of early adversity on three distinct aspects of adult physical health (self-rated health, functional limitations, and shortness of breath). Regression analyses showed that religious support buffered the effect of childhood adversity on physical health, but religious identification, private religious practice, or religious service attendance did not. Results imply that interventions aimed at increasing religious support can be effective decades after the adverse experiences took place.

Validation of the Short Forms of Centrality of Religiosity Scale in Russia

Since the end of the Soviet Union, Christian Orthodoxy has regained importance in Russian society. Considering the religious dynamics in the decades after 1990, scholars working in the field have been debating about a reliable measuring tool for religiosity. The present study provides a validation of two short forms of the Centrality of Religiosity Scale (CRS), the CRS-5, and CRSi-7 in Russia, as well as its corresponding translated items. Therefore, data from two large-scale sociological surveys from 2008 (N = 894) and 2019 (N = 1768) were used. A multigroup confirmatory factor analysis with restrictions on the variance and covariance structure of the model shows good results in terms of absolute, parsimony, and relative model fit for the CRS-5 and CRSi-7. Moreover, the models indicate time-invariance, which is a consistent psychometric characteristic of both short forms. The time-invariance is accompanied by the good internal consistency of the scales: The CRS-5 with α=0.85 and the CRSi-7 with α=0.84. The results of the analysis encourage the use of the CRS-5 and the CRSi-7 for research on religiosity in Russia. While the CRS-5 is especially suitable for the Orthodox-dominated religious landscape, the CRSi-7 should be used if non-monotheistic private religious practice and religious experience are the focus of the scientific investigation.

Enhanced Verbal Statistical Learning in Glossolalia.

Glossolalia ("speaking in tongues") is a rhythmic utterance of word-like strings of sounds, regularly occurring in religious mass gatherings or various forms of private religious practices (e.g., prayer and meditation). Although specific verbal learning capacities may characterize glossolalists, empirical evidence is lacking. We administered three statistical learning tasks (artificial grammar, phoneme sequence, and visual-response sequence) to 30 glossolalists and 30 matched control volunteers. In artificial grammar, participants decide whether pseudowords and sentences follow previously acquired implicit rules or not. In sequence learning, they gradually draw out rules from repeating regularities in sequences of speech sounds or motor responses. Results revealed enhanced artificial grammar and phoneme sequence learning performances in glossolalists compared to control volunteers. There were significant positive correlations between daily glossolalia activity and artificial grammar learning. These results indicate that glossolalists exhibit enhanced abilities to extract the statistical regularities of verbal information, which may be related to their unusual language abilities.

Espiritualidade e resiliência na atenção domiciliar

Introdução: A atenção domiciliar (AD) caracteriza-se por práticas de cuidado que realizam abordagem integral do paciente em seu contexto familiar, socioeconômico e cultural. Religiosidade e espiritualidade atuam como mecanismos de fortalecimento da resiliência. Objetivo: Avaliar a relação entre religiosidade e espiritualidade com resiliência em pacientes em AD de Unidades de Saúde de Atenção Primária à Saúde (US-APS) de Porto Alegre (RS), Brasil. Métodos: estudo quantitativo transversal e descritivo, incluindo 44 adultos de quatro US-APS em AD por condições crônicas e problemas de saúde controlados/compensados com alguma dependência para atividades da vida diária. Foram utilizadas escalas de religiosidade (DUREL), espiritualidade (ARES), resiliência (RS-14), funcionalidade (Katz), sintomas depressivos (PHQ-2), suporte social (mMOS-SS), classificação econômica (ABEP 2016) e grau de severidade das condições clínicas (CIRS-G). Resultados: Pacientes avaliados são majoritariamente de sexo feminino (72,7 %), idosas (média 74 anos), viúvas, brancas, de baixo estrato socioeconômico, baixa escolaridade, aposentadas, com tempo médio de 7,5 anos de restrição domiciliar e grau moderado de resiliência. Os entrevistados apresentam altos índices de religiosidade e espiritualidade, sendo que 90,9% apresentam alta religiosidade intrínseca e 79,6% realizam práticas religiosas privadas uma ou mais vezes ao dia. A maioria (88,6%) considera importante que sua religiosidade e espiritualidade seja abordada em seus atendimentos de saúde, mas somente 20,5% já foram questionados sobre tal temática. Resiliência associou-se à maior espiritualidade (B=0,44; p=0,02), controlando-se este efeito para suporte social e sintomas depressivos; e à maior idade (B=0,18; p=0,02). Conclusão: O estudo corrobora a relevância da dimensão de religiosidade e espiritualidade e indica seu papel na promoção de resiliência nesta população em AD. Recomenda-se a abordagem da religiosidade e espiritualidade com esses indivíduos, fortalecendo o cuidado integral preconizado pela APS.

The Role of Private Religious Practices, Spiritual Mindfulness, and Years Since Loss on Perceived Growth in Widowed Adults

Private religiosity can lead to perceived growth after bereavement, but little is known about the role of mindfulness and the time since loss in widowed adults. Using data from the second panel of the Midlife in the United States study (MIDUS), this study examined adults (n = 250) who were married one time and became widowed. Results showed that spiritual mindfulness moderated the effect of private religious practices on personal growth, and that the association between spiritual mindfulness and positive reinterpretation was moderated by time since loss. A high level of spiritual mindfulness seems to benefit widowed adults' personal growth and positive reinterpretation. Additionally, the greater time since loss the more positive is the association between mindfulness and positive reinterpretation. No difference was found in means between widowed adults and a matched control group of non-widowed adults (n = 250) on personal growth and positive reinterpretation.

Validation of the Short Forms of the Centrality of Religiosity Scale in Georgia

This study presents the validation of the short forms of Centrality of Religiosity Scale (CRS) in Georgia. This country offers a unique Christian orthodox context with a long-lasting religious tradition and strong affiliation to churches. Translated short forms were administered in the years 2012 (CRS-5) and 2018 (CRSi-7). Participants reported on ideological, intellectual, and experiential aspects of their faith and their private and public religious practice in face-to-face interviews. The collected data was subject to reliability analyses. Scale invariance over time was tested with the CRS-5, whereas the CRSi-7 was examined for model goodness, with one factor—Centrality of Religiosity—with a confirmatory factor analysis. Derived statistical coefficients from large stratified random populational samples (2012: N = 2238 and 2018: N = 1906) show good to acceptable Cronbach’s α s ( α = 0.73 and α = 0.67). The composite scores’ means and standard deviations contour norm values for further investigations in social sciences related to religiosity in Georgia. The results of the confirmatory factor analyses show that the Centrality of Religiosity manifests a stable factor, adequately explaining different dimensions of faith life. The high reliability of the CRS-5 over time leads to the conclusion of consistent measurement characteristics and thus, its suitability for longitudinal analysis. The CRSi-7 has a comparable model fit to the CRS-5 providing an alternative for interreligious contexts if needed. Aspects of assessment and analysis are discussed and reasons for the application of the longer version of the CRS are provided in the end.

Wyznania – państwo – naród w II Rzeczypospolitej

Denominations – state – nation in the Second Polish Republic The Second Republic of Poland was a country of multiple religions, where the followers of Roman Catholicism, Greek Catholics, Orthodox, Protestants and Jews lived alongside each other. In the reborn Poland, the constitution of the commonwealth was the framework that determined religious policy. All citizens were guaranteed freedom of religion, as well as the right to public and private religious practices. State authorities tried to apply the principle of equality and balance to the various religious associations in their mutual relations. The authorities did not give in to pressure, mainly from the Roman Catholic side, striving to strengthen its dominant position, and they tried to preserve the religious peace in the country. Moreover, due to the national-religious structure of the Second Republic both the ruling class and the broader circles of Polish society assessed individual religious associations through the prism of the relation of a given religious minority to the Polish state and its national interests. Subsequent governments, starting from 1918, tried to prevent (rather without success) religious organizations from becoming centers of nationalistic activity for Germans, Ukrainians, and Belarusians, which was usually directed against Poland. They also attempted to influence the internal affairs of churches and religious associations of national minorities through legal regulations, and to accelerate their possible Polonization.

Centrality of Religiosity, Schizotypy, and Human Values: The Impact of Religious Affiliation

Previous research has established a reliable link between religiosity and schizotypy as well as schizophrenia. However, past research mainly measured religiosity as a one-dimensional construct. In the present research (N = 189), we aimed to get a better understanding of the religiosity–schizotypy link by measuring religiosity using Huber’s five-dimensional model of Centrality of Religiosity, while also testing for curvilinear relations and potential moderators. We found negative small-to-medium-sized correlations between all five dimensions of religiosity and the schizotypy dimension of impulsive nonconformity, but no reliable associations with the other three dimensions of schizotypy: unusual experiences, cognitive disorganization, and introverted anhedonia. Some of these associations were moderated by religious affiliation: Religiosity and schizotypy correlated positively among non-members, but negatively among members of religious communities, suggesting that affiliation has a positive impact on the well-being of religious people. In line with Huber’s predictions, we found a reversed U-shape association between the religious dimension of private religious practice and schizotypy. Unexpectedly, however, conformity and tradition values did not moderate the relations between religiosity and schizotypy. We discuss our findings in terms of person–environment fit, the prevention hypothesis of the schizotypy-religiosity link, and offer implications for mental health practitioners.

Pengaruh Tipe Kepribadian dan Religiusitas Terhadap Subjective Well Being Pada Wanita Yang Berperan Ganda di Jakarta

The aim of this study is to determine the predictor variable for subjective well being as dependent variable of woman with multiple roles. Two independent variables, namely personalitiy and religiousity, are used in order to determine which one of these two independent variables would be the best predictor for „subjective well being.‟ As a quantitative research, the multiple regression analysis is used to measure 200 respondents working at some companies located in North Jakarta and Central Jakarta. Scale measurement is modified from the original scale constructed by Diener et.al (1985) for Subjective Well Being Scale, Watson et.al (1988) for Personality Scale and Lewis Goldberg (1992), Fetzer Institute (1999) for Religiousity for our own research. There is a significant influence that personality and religiousity could be a predictif factor to measure „a subjective well being‟ of woman with multiple role. Dimension measured for the variable of personality here are agreebleness, conscientiousness, and openess to experience, while for religiousity: private religious practice, religious/spiritual history, and organizational religiousness.

Navigating Islam: The Hijab and the American Workplace

The United States Constitution allows individuals to practice any religion they choose. However, the austerity of this right is tested when an individual’s belief is publicly displayed. For Muslim women wearing the hijab, or headscarf, the intersection between private religious practice and its social expression is explored on a daily basis. To fully understand the manifestation of public religious expression, this paper examines a series of interviews with 35 hijab-wearing Muslim women living in the United States. By exploring the lived experiences of Muslim-American women, this paper highlights the broader issues of the media’s influence on perceptions of Muslim culture, the complex and often unclear legality of religious symbols in the workplace, and the barriers that exist for hijab-wearing women in the workplace. With the rise of Islamophobia, the participants found a stronger sense to exert their right to express their religious identities. Moreover, the women interviewed demonstrate their agency by continuing to embrace their religious practice despite intersecting forms of discrimination.

Who Does Believe in life After Death? Brazilian Data from Clinical and Non-clinical Samples.

Belief in afterlife is frequent, but little is known about how it relates to religiousness/spirituality (R/S) and socio-demographic variables. To investigate how the beliefs in afterlife and that "there is something beyond matter" are associated with socio-demographic, health, and R/S dimensions in a sample of medical inpatients and their companions. In multivariate analysis, afterlife belief correlated positively to educational level, religious affiliation, belief in something beyond matter, and private religious practices. Believe in something beyond matter correlated positively to afterlife belief and being spiritual. Educational level, rates of spirituality, religious affiliation, and private religious practices seem to influence the belief of afterlife and in a non-materialist cosmology.

Aspiration Strain and Mental Health: The Education‐Contingent Role of Religion

AbstractThis study examines whether dimensions of religious involvement (i.e., perceived divine control, private religious practices, and religious social integration) buffer associations between aspiration strain and mental health outcomes (i.e., psychological distress, loneliness, and optimism). We also test three‐way interactions to determine whether the stress‐buffering effects of religious involvement are amplified among undereducated persons. We test our hypotheses with cross‐sectional survey data from Vanderbilt University's Nashville Stress and Health Study (2011–2014), a probability sample of non‐Hispanic white and black adults from Davidson County, Tennessee (n = 1,252). Results from multivariate regression models confirmed: (1) aspiration strain was positively associated with psychological distress and loneliness, and negatively associated with optimism; and (2) religious involvement attenuated these associations, but only for respondents with less than or equal to a high school education. We discuss the implications and limitations of our findings and outline avenues for future research.

Religiosity, Guilt, Altruism and Forgiveness in Alcohol Dependence: Results of a Cross-sectional and Prospective Cohort Study.

To compare religious denomination, religiosity, guilt, altruism and forgiveness between alcohol-dependent patients and healthy control subjects and to prospectively investigate their relationship to the disorder's 24-month course following in-patient withdrawal treatment. This study in Franconia (a mainly Christian protestant region of southern Germany) applied six questionnaires to evaluate religiosity, guilt, altruism and forgiveness in 166 alcohol-dependent in-patients during withdrawal and compared findings with that of 240 healthy controls. Compared to controls religious denomination was more frequently reported by the patients (OR = 1.72, P = 0.014) and patients showed higher guilt (P < 0.001). The subjective attainability of altruism was lower in patients than in controls (P = 0.015). Higher scores on scale of inter-religious private practice predicted earlier (Rho = -0.184, P = 0.021) and more frequent alcohol-related readmissions during the follow-up (Rho = 0.207, P = 0.009). Higher religious affiliation was related to earlier (Rho = -0.214, P = 0.008) and more frequent alcohol-related readmissions (Rho = 0189, P = 0.020). Lower values of subjective attainability of altruism predicted a worse outcome (earlier [Rho = 0.231, P = 0.003] and more frequent readmissions [Rho = -0.223, P = 0.004]). The sex-specific analyses show that some of the associations are stronger in women and others are stronger in men; however, these gender differences are small and possibly biased by multiple hypothesis testing. We identified religious denomination, private religious practice, religious affiliation, guilt and reduced attainability of altruism as risk factors for alcohol dependence and a worse follow-up outcome. Our findings may help to establish future preventive and therapeutic strategies.