Religiosity as a determinant of happiness

We find a U-shaped relation between happiness and religiosity in cross-country panel data after controlling for income levels. At a given level of income, the same level of happiness can be reached with high and low levels of religiosity, but not with intermediate levels. A rise in income causes an increase in happiness along with a decline of religiosity. Our interpretation of the empirical results is that the indifference curves for religiosity and other commodities of the utility function are hump-shaped. --Happiness,religiosity,utility function,long-run development

Religiosity, identity, and depression in late adolescence: A longitudinal study

In this study, longitudinal associations among religiosity, identity style, identity commitment, and depression were examined in a sample of late adolescents. Online survey data were collected in two waves with an approximate six-week interval. Correlations demonstrated that high levels of negative aspects of religiosity, such as negative religious coping, predicted high levels of depression. Other aspects of religiosity, such as positive religious coping, did not predict depression. In addition, high levels of diffuse-avoidant identity style predicted high levels of depression, and high levels of identity commitment predicted low levels of depression. However, when a regression was performed with all the predictors of wave 2 depression and controlling for depression at wave 1, the predictors were no longer significant. Associations between identity and religiosity were also examined

Religion, prejudice, and authoritarianism : Is RWA a boon or bane to the psychology of religion?

In research on religiosity and prejudice, right-wing authoritarianism (RWA) has been studied alongside variables such as fundamentalism and orthodoxy. Four concerns regarding research on the relationship between RWA and religiosity are identified: (1) the overlap of religiosity and prejudice within the RWA scale; (2) the inflation of relationships by correlating part-whole measures; (3) covariation in the extremes of the construct hiding the possible independence of components within RWA; and (4) statistical artifacts arising in multiple regression from the combination of these factors. We elaborate these four issues and then demonstrate how they can lead to different interpretations of some previously published data. The article concludes with suggestions for the management and resolution of these issues that may allow RWA to continue to be used in religiosity and prejudice research and how it might evolve to become the boon to researchers that they seek.PostprintPeer reviewe

The spiritual revolution and suicidal ideation: an empirical enquiry among 13- to 15-year-old adolescents in England and Wales

The association between conventional religiosity and suicide inhibition has been well explored and documented since the pioneering work of Durkheim. Commentators like Heelas and Woodhead point to ways in which conventional religiosity is giving way in England and Wales to a range of alternative spiritualities, including renewed interest in paranormal phenomena. Taking a sample of 3095 13- to 15-year-old adolescents, the present study examines the association between suicidal ideation and both conventional religiosity and paranormal beliefs, after controlling for individual differences in sex, age and personality (extraversion, neuroticism and psychoticism). The data demonstrate that, while conventional religiosity is slightly associated with lower levels of suicidal ideation, paranormal beliefs are strongly associated with higher levels of suicidal ideation

Religiosity as a determinant of happiness

We find a U-shaped relation between happiness and religiosity in cross-country panel data after controlling for income levels. At a given level of income, the same level of happiness can be reached with high and low levels of religiosity, but not with intermediate levels. A rise in income causes an increase in happiness along with a decline of religiosity. Our interpretation of the empirical results is that the indifference curves for religiosity and other commodities of the utility function are hump-shaped.Happiness, religiosity, utility function, long-run development

Spirituality, Religiosity, Depression, Anxiety, and Drug-Use Consequences During Methadone Maintenance Therapy

Substance addiction is damaging to the health of persons, families, and society. Often the person with addiction has decreased spirituality and religiosity and suffers from anxiety, depression, or both, increasing the risk for continued substance use and its concomitant negative consequences. The study purpose was to describe spirituality and religiosity, among persons enrolled in methadone maintenance therapy and to examine associations between spirituality, religiosity, anxiety, depression, and drug-use consequences. Using a descriptive and cross-sectional correlational design, 108 participants completed questionnaires assessing the study variables. Spiritual well-being was similar to other addiction samples and lower than healthy person samples. Most participants described themselves as spiritual or religious though religious participation was lower than in their past. The analysis indicated that spirituality, religiosity, depression, anxiety, and negative drug-use consequences are interrelated in the person with addiction. Higher anxiety was predictive of negative drug-use consequences

Death salience moderates the effect of trauma on religiosity

Objective: Previous research has shown contradictory evidence for the relationship between religiosity and trauma; exposure to traumatic life events has been associated with both increases and decreases in religiosity over time. On the basis of a long theoretical tradition of linking death and religious belief and recent empirical evidence that thoughts of death may increase religiosity, we tested whether one determinant of trauma's influence on religion is the degree to which it makes death salient. Method: Using longitudinal data from the Dunedin Multidisciplinary Health and Development Study, a unique population-representative birth cohort, we tested whether the relationship between trauma and religiosity depends on whether the trauma involves death. Participants reported their private, ceremonial, and public religious behaviors at ages 26 and 32 and, at age 32, whether they had experienced any of 23 traumatic life events since age 26. Results: Experiencing the death of a loved one (but not an equally traumatic event not involving death) predicted a future increase in private religious behavior (e.g., prayer) among those already practicing such behaviors, and an increase in the importance of religious ceremonies among those with relatively little prior interest in them. On the other hand, experiencing a death-unrelated trauma predicted a future reduction in public displays of religiosity among those previously so inclined. Conclusion: The study represents a significant step in understanding religious responses to trauma, and emphasizes the importance of considering not only the nature of a trauma, but also the dimensions and practices of a victim's religiosity prior to it

Religiosity and Migration: Travel into One's Self versus Travel across Cultures

This paper examines differences in religious behaviors of the native born and immigrants in Europe, measured as self-reported religiosity, frequency of praying, and frequency of church attendance. Using the European Social Survey, we first show that, on average, religiosity of immigrants is higher than that of the native born, even among those without a religious affiliation. We test hypotheses that can explain these observations. Differences in individual characteristics, such as age, education, income, marital status, and notably denominations, partly account for the overall differences. Religiosity of immigrants declines with duration in the destination. Both origin and destination country characteristics, such as economic development, religious pluralism, religious freedom, and societal attitudes towards religion are important predictors of religiosity. These external factors are able to fully explain the difference in church attendance between immigrants and the native born.economics of religion, religiosity, immigrants, secularization, culture, integration

Self-efficacy, religiosity, and crime: profiles of African American youth in urban housing communities

Youth reporting independently elevated levels of religiosity and self-efficacy tend to abstain from externalizing behavior. However, little is known about the ways in which religiosity and self-efficacy interrelate to impact youth externalizing. Drawing from a sample of African American youth from public housing communities (N = 236), we use latent profile analysis to identify subtypes of youth based on self-reported religiosity and self-efficacy and, in turn, examine links with crime. Compared to youth in other subgroups, those classified as both highly religious and highly self-efficacious reported less involvement in minor and severe delinquency, but not violence.R25 DA030310 - National Institute on Drug Abuse; R25 DA030310 - National Institutes of Healt

RELIGIOSITY AND PAROCHIAL SCHOOL CHOICE: CAUSE OR EFFECT?

In this paper, we examine the effect of religiosity as measured by attendance at religious services on religious school choice. Particular attention is given to the possibly endogenous relationship between school choice and religiosity. IV probit estimates indicate that religiosity is substantially biased downward in probit estimates of parochial school choice. Data from the National Opinion Research Center’s “General Social Survey” are used.Education, Parochial Schools, Endogeneity