Religiosity and Child Sexual Abuse: A Risk Factor Assessment

ABSTRACT

This study was conducted to examine the relationship between religion and child sexual abuse. A self-report survey questionnaire was administered to 397 freshmen students at a southern university. The students were asked about several social background factors, including involvement with church and religious activities. They were also asked to disclose whether they had been sexually abused as a child. The present study found significant relationships between religiosity and victims of child sexual abuse by both relatives and non-relatives. Persons sexually abused by a relative were much more likely to be affiliated with fundamental Protestant religions. Persons sexually abused by a non-relative were much more likely to rarely or never be involved in church and religious activities and were affiliated with liberal religious denominations or indicated they were atheists or agnostics.     

The Correlates of Religiosity Among Black and White Americans*

This paper explores the correlates of religiosity among blacks and whites, asking two questions: (1) Is the relationship between SES and religious attendance the same for both races? (2) What factors best predict church attendance among both races? The findings show that (1) SES is positively related to religious participation among whites; (2) the best non-religious predictors of attendance across all denominations and churches studied are SES and age; (3) including a measure of religious belief greatly increases the explanatory power of a predictive model; but (4) the relationship between SES and attendance varies by denomination and church among blacks.     

Religiousness/Spirituality and Subjective Well-Being Among Rural Elderly Whites,African Americans,and Native Americans

SUMMARY

Little attention has been paid to subjective well-being among non-White elderly in rural areas where medical resources and financial support are deficient. The present study assessed a rural community sample of 215 elderly comprising 85 Caucasians, 75 African Americans, and 55 Native Americans, to examine roles of spirituality/religiousness on their subjective well-being. This study found ethnic differences in the reliance on religiosity/spirituality and a significant association between dimensions of religiousness/spirituality and subjective well-being among all ethnic rural elderly groups. The results of the study suggest that health providers, social workers, and faith communities need to provide rural elderly with religious and spiritual support in order to enhance their life satisfaction and lessen their emotional distress.     

A comparison of widowhood and well-being among older Greek and British-Australian migrant women

The impact of widowhood on well-being has been well-documented, but to date has not focused extensively on the experience of older migrants who have aged in a foreign land. This study aimed to examine the well-being of older migrant widows from two groups in South Australia: British-born (n = 61) and Greek-born (n = 60) Australian migrants, who had been widowed, on average, 13 years. All participants completed a self-report questionnaire in their preferred language. Three indicators of current well-being (self-rated health, depression and loneliness) as well as variables expected to differ cross-culturally, and potentially influence well-being (mourning rituals; continuing bonds to one's spouse; religiosity; social support) were measured. Greek-born widows displayed higher levels of mourning rituals, continuing bonds and religiosity than the British. Both groups perceived similarly high levels of familial social support. Greek widows also reported worse self-rated health, and increased symptoms of depression and loneliness compared to the British. This paper suggests that the detrimental impact of widowhood on well-being may be greater for non-English speaking migrants who are ageing outside of their country of origin, and who, despite residing in an English-speaking host country for several decades, have retained the linguistic, cultural and religious practices and traditions of their home country.     

Body Dissatisfaction and the Relevance of Religiosity: A Focus on Ultra-Orthodox Jews in a Community Study of Adult Women

Body image dissatisfaction (BID) is one of the most robust risk factors associated with eating disturbances. However, much remains unknown about it especially regarding a potentially protective factor, namely religiosity. As shown in hundreds of studies, religiosity has consistently been associated with better health and mental health outcomes. Utilizing a large, community-based study of adult Jewish women, we compare ultra-Orthodox and Secular Jewish women, two groups at opposite ends of the religious observance spectrum. Detailed telephone interviews were conducted with a broadly representative sample of adult women (mean age 44) in Israel from distinct religious observance groups. Frequency of 13 BID symptoms was assessed in addition to two clinical correlates, weight and self-criticism. Separate hierarchical regressions use bootstrapping to explore predictors of BID severity within each group. Contrary to expectations, no significant differences in body dissatisfaction emerge between rigorously religious and non-religious Jewish respondents. In addition, the findings reveal surprisingly similar patterns of predictors of BID severity with self-criticism making a noteworthy contribution for both groups. However, despite strong similarities, it is premature to dismiss potentially protective aspects of religiosity vis-à-vis BID without additional studies. In the interim, clinical prevention and treatment interventions that focus on reducing self-criticism may be extremely important for addressing BID issues among adult women—regardless of degree of religious observance.     

Participation in Spiritual Healing,Religiosity, and Mental Health*

Survey data are used to examine the relationship between religiosity and psychosocial distress among persons in Christian, charismatic (n = 83), “New Age,”“metaphysical” healing groups (n = 93), and a comparison group of medical patients (n = 137). Data partially support the hypothesis that religiosity is an independent predictor of positive mental health. However, the relationships vary by type of healing group, by psychosocial distress indicator used, and by type of religious belief. These findings are discussed within the context of self selection into healing groups, the social causes of distress, and the magico-religious nature of healing groups.     

Exploring the Relationship between Secularity and Marital Behavior

The higher religiosity of women is a longstanding feature of the religious landscape in the Western World. With the recent vibrancy of secular movements, the greater religiosity of women is reflected in a gender imbalance within the secular groups. For instance, more than three quarters of American atheists are male. Given the effects of both religiosity and secularity on worldview and lifestyle, this gender imbalance is likely consequential for marital behavior and outcomes. Using the latest cycle of the Canadian General Social Survey focused on family, this paper examines how marital behavior of individuals without any tie with religion or spirituality compares with others. Secular males are found appreciably more likely to experience marital dissolution, whereas their female counterparts are shown no different from others. This result lends support to the theories that posit religiosity as a complementary marital trait, requiring the mating of the like. The analysis also indicates that union formation behavior of secular females manifests a larger shift away from the traditional conceptions of marriage compared with secular males. Various explanations are explored.     

Spiritual Well-Being and Suicidal Ideation Among College Students

Objective: This study explored whether specific dimensions of spiritual well-being (religious well-being and existential well-being) relate to reduced suicidal ideation, and whether associations persisted after controlling for religiosity and psychosocial variables associated with suicide. Participants: Participants were 457 college students who completed measures that assessed spiritual well-being, religiosity, hopelessness, depression, social support, and suicidal ideation. Methods: The authors used linear regression modeling to assess religious and spiritual correlates of suicidal ideation. Results: After controlling for demographic variables and psychosocial factors, neither involvement in organized religion nor religious well-being significantly contributed to suicidal ideation. However, even after controlling for significant correlates, existential well-being remained a significant predictor of suicidal ideation. Conclusions: This investigation highlighted existential well-being as an important factor associated with lower levels of suicidal ideation among college students. Findings from this study focusing on the association between spiritual well-being and suicidality may prove especially beneficial to suicide prevention efforts.     

THE SOCIAL SIGNIFICANCE OF RELIGIOUS RESOURCES IN THE PREDICTION OF MATTERING TO OTHERS: AFRICAN AMERICAN AND WHITE CONTRASTS

The perception of mattering, defined as one's perceived significance to others, is likely influenced by the interpersonal and intrapersonal dimensions of religious faith. Using data from a community study conducted in Miami-Dade County, this study examines whether private and public aspects of religiosity are independently as well as mutually associated with perceptions of mattering, net of secular social resources. We also consider whether the availability of religious and secular resources varies by race/ethnicity, and whether such differences account for race/ethnic differences in perceptions of mattering. Findings demonstrate that private religiosity and membership in a religious organization, in addition to secular social support and integration, are independently associated with perceptions of mattering. Findings also reveal that, compared to Whites, the higher levels of mattering reported by African Americans are largely explained by their higher levels of private religiosity and greater likelihood of belonging to religious organizations and attending religious services.     

Religiosity as a predictor of students' political attitudes

This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non-religious students on the basis of the respondents' positioning toward religious self-identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right-wing political orientation and reject ethno-nationalism/anti-multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.     

Religious residue: The impact of childhood religious socialization on the religiosity of nones in France,Germany, Great Britain,and Sweden

One of the distinguishing features of religious life in Western Europe in recent decades has been the sharp increase in the proportion of people who identify as unaffiliated with any religious tradition (religious nones). Non-affiliation entails a rejection of religious belonging, not the absence of all religious belief and practice; yet the determinants of religiosity among nones have not been fully explored. Drawing on data from the 1998–2018 ISSP surveys in four West European countries (France, Germany, Great Britain, and Sweden), I test the impact of childhood religious socialization on the religiosity of unaffiliated adults by comparing lifelong nones, who were never religiously affiliated, with disaffiliates, who were raised within a religious tradition and have since exited organized religious life. Disaffiliates are consistently more religious than lifelong nones due to religious residue from childhood, with greater residue found among those who were more religiously committed as children. Religious decline among the unaffiliated over time, combined with the increasing proportion of lifelong nones and second-generation lifelong nones who lack even an inherited, minimal religious residue, suggest that secularization will gather momentum.     

Religiosity and Labour Earnings in Canadian Provinces

Using recent data from the Canadian General Social Survey, I examine how religious belief and practice relate to labour earnings in Canada. Noting that religious landscape strongly varies across Canadian provinces, I explore whether these discrepancies are reflected in the association of wages and religiosity indicators, for men and women. Moreover, I identify two groups of individuals, one without any tie with religion and spirituality, and the other shaping their lives around them. I find that males belonging to the least religious group earn significantly below otherwise identical individuals in the high affiliation province of Newfoundland, while they enjoy a ceteris paribus wage premium in the low religiosity provinces of British Columbia and Québec. Females of the most religious group, on the other hand, are found at a disadvantage in the Canadian west, where affiliation with Conservative Protestantism is more prevalent.     

The ant and the grasshopper revisited: The present psychological benefits of saving and future oriented financial behaviors

This study examines the impact of saving and future-oriented financial behaviors on young adults’ well-being. Using two-timed longitudinal data (N = 748) collected both prior to and during the economic crisis, we tested and confirmed a psychological process model (i.e., financial attitude → behavioral intention → actual behavior → well-being), one that included parental norms, perceived behavioral control and financial planning horizon as antecedent factors. Our findings indicate that the more positive a young adult’s attitude toward financial behaviors, and the greater his/her perception of parental expectations, then the stronger will be this young adult’s intention to perform such behaviors. We found that behavioral intention at Time 1 contributed to actual financial behaviors at Time 2, which in turn was positively related to a young adult’s present sense of well-being. We also found that perceived behavioral control and financial planning horizon influenced both behavioral intention and actual behavior. Although perceived impact of the economic crisis moderated the link between past and present well-being, it did not affect the hierarchical flow of the model. We discuss the theoretical and practical implications of our study pertaining to consumer financial education.     

Assessing God Locus of Control as a Factor in College Students’ Alcohol Use and Sexual Behavior

Abstract. Objectives: This study explored God locus of control beliefs (ie, God's control over behavior) regarding their influence on alcohol use and sexual behavior as an alternative religiosity measure to religious behaviors, which does not capture perceived influence of religiosity. Additionally, demographic differences in religious beliefs were explored. Methods: College students aged 18–24 (N = 324) completed a survey between April 2012 and March 2013. Principal components and multivariate analyses were conducted. Results: Findings suggest that measures provide reliable, valid data from college students. God locus of control is linked to not consuming alcohol or engaging in sex. There were differences regarding relationship status and religious denomination. Conclusions: God locus of control beliefs are an appropriate construct for collecting data about college students’ religiosity. Furthermore, health educators at faith-based institutions could incorporate this construct into their programming, encouraging abstinence but also behaving responsibly for those who do drink and are sexually experienced.     

Sardonic Atheists and Silly Evangelicals: the Relationship between Self-Concept and Humor Style

Humor is widely used as a means of supporting group solidarity, but what determines the direction that this humor takes (i.e. its quality and targets)? I suggest that the answer lies in an interaction between self-concept, perceptions of outgroups and micro group culture. Aspects of self-concept that are central for a group’s identity work, especially how the group imagines outsiders, open possibilities for certain types of humor while closing off others. Then micro-cultural processes, heavily dependent on the exact persons present in a given interaction, influence the humorous forms used. This process explains why groups in roughly similar structural positions often make use of humor to generate solidarity in strikingly different ways, as well as why styles of humor vary, within limits, within groups. I provide illustrations of this process in two religious minority groups with very different humorous styles: atheists in the Bible Belt and evangelical Christians in Chicago.     

Religiosity and Perceived Future Ascetic Deviance and Delinquency among Mormon Adolescents: Testing the "This-Worldly" Supernatural Sanctions Thesis

Previous religiosity-delinquency research primarily explores hellfire belief and aspects of religious social bonding. Both hellfire belief and religious social bonding have been hypothesized to reduce delinquency. Borrowing from classical deterrence theory, there are strong theoretical reasons for believing that an additional dimension of religiosity—namely, belief in "this-worldly" supernatural sanctions (i.e., belief that God rewards and punishes in this life)—may also be inversely related to adolescent delinquency. This dimension of religiosity has not been explored in past empirical research. This article addresses this lack by specifically testing whether belief in this-worldly supernatural sanctions is related to subjectively perceived future ascetic deviance and delinquency among a sample of 1,393 adolescent members of the Church of Jesus Christ of Latter-day Saints (i.e., the Mormons). Logistic regression results indicate that, along with religious social bonding, belief in this-worldly supernatural sanctions has an independent effect on perceived future ascetic deviance (e.g., alcohol, tobacco, and marijuana use) and perceived future delinquency (e.g., property and personal offenses) when controlling for relevant demographic and theoretical variables.     

Religion und Bildungserfolg im Migrationskontext – Theoretische Argumente,empirische Befunde und offene Fragen

Religion has received extensive attention as a factor influencing immigrants’ integration. This paper examines the role of religion in explaining ethnic educational inequalities in Germany. Due to a general lack of research in this field, the paper provides an overview of existing empirical findings, specifies theoretical arguments on how religious affiliation, belief and participation possibly affect educational achievement among children of immigrants. Using data from the first wave of the “Children of Immigrants Longitudinal Survey in four European Countries” collected in 2010/11 the paper tests key arguments on the influence of religion on the educational attainment among 14-year-old immigrant and non-immigrant students at German schools. Compared to other religious groups, Muslims display lower rates of educational achievement. However, this can be largely explained by their social background and is independent from their levels of individual religiosity. Interestingly, individual religiosity has a positive effect on the educational achievement among Protestant students, whether with or without a migration background.     

Race,Religion, and the Social Integration of New Immigrant Minorities in Canada1

The social integration of Canada’s new religious minorities is determined more by their racial minority status than by their religious affiliation or degree of religiosity, according to results from Statistics Canada’s 2002 Ethnic Diversity Survey. Interview questions tap life satisfaction, affective ties to Canada, and participation in the wider community. Muslims, Sikhs, Buddhists, and Hindus are slower to integrate socially, mainly because they are mostly racial minorities. Degree of religiosity affects social integration in the same ways as ethnic community attachments in general, positively for some dimensions, negatively for others, and similarly for different religious groups. Patterns are similar in Quebec and the rest of Canada; results carry implications for the debate over “reasonable accommodation” of religious minorities in Quebec, and parallel debates in other provinces and countries.     

Peer Relationships and Indonesian Muslim Adolescents' Religiosity and Religious Coping: Selection and Influence

The religious similarity of adolescents and their friends can arise from selection or influence. Prior studies were limited because of confounds that arose from the ethnic and religious heterogeneity of the samples and the use of cross-sectional designs. SIENA was used in this two-year longitudinal study of 825 Indonesian Muslim high school students (445 girls; mean age = 16.5 years) to assess peer selection and influence as these pertained to religiosity and religious coping. The analyses yielded significant influence but not selection effects for both religiosity and religious coping. This study is an important methodological advance over prior research and although limited by correlational data, nevertheless, provides evidence that adolescents influence their peers' religiousness.     

God,I Can’t Stop Thinking About Sex! The Rebound Effect in Unsuccessful Suppression of Sexual Thoughts Among Religious Adolescents

The rebound effect of thought suppression refers to attempts to suppress thoughts that result in an increase of those thoughts. The aim of this three-study research was to investigate the suppression of thoughts and its possible importance in the cognitive model of predicted compulsive sexual behavior (CSB) among Israeli Jewish religious and secular adolescents. Study 1 (N = 661): Do religious and secular adolescents differ in CSB and related psychopathology? Study 2 (N = 522): Does CSB mediate the link between religiosity and well-being? Study 3 (N = 317): Does religiosity relate to suppression of sexual thoughts, which relates to higher CSB and lower well-being? The analyses indicated that religious adolescents are higher in CSB than secular ones, and that sexual suppression and CSB mediate the link between religiosity and well-being. Results are discussed and address the need for a broader understanding of CSB and the function of thought suppression.