Stability and change in adolescent spirituality/religiosity: A person-centered approach.

Although there has been a substantial increase over the past decade in studies that have examined the psychosocial correlates of spirituality/religiosity in adolescence, very little is known about spirituality/religiosity as a domain of development in its own right. To address this limitation, the authors identified configurations of multiple dimensions of spirituality/religiosity across 2 time points with an empirical classification procedure (cluster analysis) and assessed development in these configurations at the sample and individual level. Participants included 756 predominately Canadian-born adolescents (53% female, 47% male) from southern Ontario, Canada, who completed a survey in Grade 11 (M age = 16.41 years) and Grade 12 (M age = 17.36 years). Measures included religious activity involvement, enjoyment of religious activities, the Spiritual Transcendence Index, wondering about spiritual issues, frequency of prayer, and frequency of meditation. Sample-level development (structural stability and change) was assessed by examining whether the structural configurations of the clusters were consistent over time. Individual-level development was assessed by examining intraindividual stability and change in cluster membership over time. Results revealed that a five cluster-solution was optimal at both grades. Clusters were identified as aspiritual/irreligious, disconnected wonderers, high institutional and personal, primarily personal, and meditators. With the exception of the high institutional and personal cluster, the cluster structures were stable over time. There also was significant intraindividual stability in all clusters over time; however, a significant proportion of individuals classified as high institutional and personal in Grade 11 moved into the primarily personal cluster in Grade 12. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Indonesian adolescents' spiritual and religious experiences and their longitudinal relations with socioemotional functioning.

The spirituality and religiosity of Indonesian Muslim adolescents were examined longitudinally as were the relations of spirituality and religiosity with (mal)adjustment. At Time 1 (T1), 959 seventh-grade Muslim adolescents were screened for selection of a sample; at Time 2 (T2), 183 eighth-grade adolescents participated; and at Time 3 (T3), 300 ninth-grade adolescents (164 new participants) participated. At T1, adolescents' peer likeability was assessed; at T2, adolescents' global and cognitive esteem were measured; and at T2 and T3, adolescents' (mal)adjustment, spirituality, and religiosity were assessed. Adolescents and parents rated aspects of (mal)adjustment, spirituality, and religiosity. Teachers also rated adolescents' (mal)adjustment. In general, we found that T2 spirituality and religiosity were positively related to T3 adjustment and negatively related to T3 maladjustment, although in panel models, support for prediction of outcomes from spirituality and religiosity was found only for loneliness and socially appropriate behavior. In addition, there was some evidence in the models that certain aspects of (mal)adjustment (self-esteem and social competence, and to a marginal degree, parent-rated internalizing problems and teacher-rated prosociality) predicted spirituality and religiosity longitudinally. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Forgiveness as a mediator of the religiosity—health relationship.

Forgiveness is proposed to be an important pathway through which the effects of religion on health are mediated. Three separate studies were conducted to examine this hypothesis. In Study 1, older adults (n = 605) completed measures of forgiveness, religiosity, and health. Feeling forgiven by God fully mediated associations between frequency of attendance, frequency of prayer, and belief in a watchful God with successful aging. Self-forgiveness and forgiveness of others partially mediated the religion–health relationships. In Study 2, 253 older adults completed measures of trait forgiveness, religiosity, and health. Trait forgiveness fully mediated associations between prayer and intrinsic religiosity with illness symptoms and 5 dimensions of successful aging. In Study 3, 80 middle-aged men and women completed state and trait forgiveness measures, as well as religiosity and health measures. State forgiveness fully mediated the relationships between existential well-being and both symptoms and medications, and trait forgiveness fully mediated the relationship between religious well-being and both intrinsic religiosity and quality of sleep. State forgiveness partially mediated the relationships between spirituality and both sleep and depression. Within adults, unselected with regard to religious affiliations or beliefs, a variety of religious variables, health outcomes, and forgiveness measures were interrelated. In the majority of cases, forgiveness either partially or fully mediated the religion–health relationships. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Spirituality and religiosity as cross-cultural aspects of human experience.

This study evaluated the validity of western spirituality and religiosity constructs in a nonwestern culture. The Faith Maturity Scale, Religiosity Index, and measures of the Five-Factor Model of Personality, purpose in life, altruism, self-actualization, subjective well-being, individualism-collectivism, and materialism were administered to 654 Filipino nationals. Results indicated that the Faith Maturity Scale and Religiosity Index were reliable and valid in the Philippine sample. Furthermore, among four competing structural equation models of potential causal relations among spirituality, religiosity, and psychological flourishing (SEM A, B, C, and D), Models B and D demonstrated exact fit via the chi square test. SEM D, which specified spirituality as the underlying predictor of religiosity and psychological flourishing, fit the data more parsimoniously than SEM B, which specified psychological flourishing as the predictor of both religiosity and spirituality. Finally, the Faith Maturity Scale and Religiosity Index demonstrated incremental validity over the Five-Factor Model of Personality in explaining significant additional variance in salient criteria of human functioning. Implications and limitations were discussed regarding the generalizability of spirituality and religiosity across different religious and psychological cultures. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Measuring spirituality and spiritual emptiness: Toward ecumenicity and transcultural applicability.

The authors review Eastern and Western conceptions of spirituality, explicate the spirituality construct and differentiate it from religiosity, propose strategies for achieving ecumenicity and transcultural applicability, and suggest innovative techniques for measuring spirituality and spiritual emptiness. The essential attributes of ecumenical spirituality are that it (a) is concerned with existential or transcendent questions; (b) belongs to the domain of cardinal values underlying all aspects of life; and (c) is self-reflective, and hence metacognitive, in nature. The paths to spirituality are many and are grounded in different values and beliefs across philosophical-religious traditions. However, commonalities may be extracted at a high level of abstraction and with maximal inclusiveness. Thus, the goal of ecumenicity, and hence transcultural applicability, is attainable. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Changes in personal religion/spirituality during and after childhood abuse: A review and synthesis.

Psychologists have begun to consider the potential role of traumatic experiences on the victim’s spirituality and religiousness as well as the role personal religious and spiritual faith might have in recovery from abuse. In this review, the authors were particularly interested in these issues as they pertain to childhood abuse. The authors identified 34 studies of child abuse as they relate to spirituality and religiosity that included information on a total of 19, 090 participants. The studies were classified according to both the form of abuse and the form of religiousness or spirituality that were examined. The majority of studies indicated either some decline in religiousness or spirituality (N = 14) or a combination of both growth and decline (N = 12). Seven studies gave preliminary indications that religiousness/spirituality can moderate the development of posttraumatic symptoms or symptoms associated with other Axis I disorders. The authors discuss implications for both therapy and future research. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religiosity and substance use: Test of an indirect-effect model in early and middle adolescence.

The authors tested hypothesized pathways from religiosity to adolescent substance use (tobacco, alcohol, and marijuana) with data from samples of middle school (n = 1,273) and high school students (n = 812). Confirmatory analysis of measures of religiosity supported a 2-factor solution with behavioral aspects (belonging, attendance) and personal aspects (importance, value, spirituality, forgiveness) as distinct factors. Structural modeling analyses indicated inverse indirect effects of personal religiosity on substance use, mediated through more good self-control and less tolerance for deviance. Religiosity was correlated with fewer deviant peer affiliations and nonendorsement of coping motives for substance use but did not have direct effects on these variables. Parental support and parent-child conflict also had significant effects (with opposite direction) on substance use, mediated through self-control and deviance-prone attitudes. Implications for prevention research are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religious involvement and the social competence and adjustment of Indonesian Muslim adolescents.

This study assessed the relation between religious involvement and multiple indices of competence in 183 eighth- and ninth-grade Indonesian Muslim adolescents (M = 13.3 years). The authors assessed spirituality and religiosity using both parent and adolescent reports, and social competence and adjustment using multiple measures and data sources. Structural equation modeling analyses revealed that parent and adolescent reports of religiosity and spirituality yielded a single religious involvement latent variable that was related to peer group status, academic achievement, emotional regulation, prosocial behavior, antisocial/problem behavior, internalizing behavior, and self-esteem. The consistency of relations between religious involvement and competence may be in part attributable to the collectivist context of religion in West Java, Indonesia, within which people exhibit strong beliefs in Islam and religion permeates daily life. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Spirituality, religion, and health: An emerging research field.

The investigation of spiritual/religious factors in health is clearly warranted and clinically relevant. This special section explores the persistent predictive relationship between religious variables and health, and its implications for future research and practice. The section reviews epidemiological evidence linking religiousness to morbidity and mortality, possible biological pathways linking spirituality/religiousness to health, and advances in the assessment of spiritual/religious variables in research and practice. This introduction provides an overview of this field of research and addresses 3 related methodological issues: definitions of terms, approaches to statistical control, and criteria used to judge the level of supporting evidence for specific hypotheses. The study of spirituality and health is a true frontier for psychology and one with high public interest. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Examining relations among attachment, religiosity, and new age spirituality using the Adult Attachment Interview.

This study was the first to examine relations between attachment and religion-spirituality in adults using a developmentally validated attachment assessment, the Adult Attachment Interview. Security of attachment was expected to be linked to a religiosity-spirituality that is socially based on the parental relationships and reflects extrapolation of attachment experiences with sensitive parents to perceived relationships with a loving God. Insecurity of attachment was expected to be related to religiosity- spirituality via emotional compensation for states of insecurity. Participants (N = 84; 40% men; mean age = 29 years) were drawn from religious-spiritual groups. Religiousness-spirituality was assessed with questionnaires. Results generally supported the hypotheses ( ps = .05). Estimates of parental loving were linked to socially based religiosity, loving God images, and gradual religious changes occurring at early ages and in life contexts indicating a positive influence of close relationships. Estimates of parental rejection and role reversal were related to New Age spirituality and sudden-intense religious changes occurring in life contexts of turmoil. Current attachment state of mind was generally unrelated to traditional religiosity, but current preoccupation, unresolved- disorganized, and cannot classify states were associated with New Age spirituality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion and spirituality: Linkages to physical health.

Evidence is presented that bears on 9 hypotheses about the link between religion or spirituality and mortality, morbidity, disability, or recovery from illness. In healthy participants, there is a strong, consistent, prospective, and often graded reduction in risk of mortality in church/service attenders. This reduction is approximately 25% after adjustment for confounders. Religion or spirituality protects against cardiovascular disease, largely mediated by the healthy lifestyle it encourages. Evidence fails to support a link between depth of religiousness and physical health. In patients, there are consistent failures to support the hypotheses that religion or spirituality slows the progression of cancer or improves recovery from acute illness but some evidence that religion or spirituality impedes recovery from acute illness. The authors conclude that church/service attendance protects healthy people against death. More methodologically sound studies are needed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Advances in the conceptualization and measurement of religion and spirituality: Implications for physical and mental health research.

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Measure of religious background and behavior for use in behavior change research.

Consideration of religiosity as a factor in behavior change research requires a reliable measure of religious behavior. Such a measure may be particularly helpful in research on substance misuse given the negative association between religiosity and substance use and the role of religiosity and spirituality often reported in the process of recovery from substance use disorders. In this regard, this article describes the development and evaluation of the Religious Background and Behavior (RBB) questionnaire as a brief measure of religious practices. The results suggest the RBB is made up of two factors, labeled God Consciousness and Formal Practices , and that the RBB possesses excellent test-retest reliability and satisfactory internal consistency. It is concluded that the RBB can serve as a reliable instrument for assessing religious behaviors. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Physiological differences between transcendental meditation and rest.

Investigated points raised by D. S. Holmes (see record 1984-25288-001) and E. M. Morrell (see record 1986-26552-001) on the effect of meditation on reduction of somatic arousal, reviewing 31 studies. Results show that there is reduced somatic arousal during the transcendental meditation technique in comparison with rest, yet other physiological changes indicative of increased alertness are also present. This difference may be assessed by looking at the adaptive efficiency of physiological processes rather than reduction of somatic arousal during stress. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The empirical and conceptual value of the spiritual transcendence and religious involvement scales for personality research.

Despite their wide usage, the constructs of spirituality and religiosity have no universally accepted definitions, and very little research has examined how these numinous constructs relate both to one another and to established personality dimensions. Two studies are presented that examined the factor structure of a motivationally based measure of spirituality, the Spiritual Transcendence Scale (STS) and a behaviorally based measure of religiosity, the Religious Involvement Scale (RIS). Three causal models examining their relationships to one another and to psychological measures of growth and maturity, as well as their incremental validity in predicting a wide array of psychosocial outcomes over the influence of the Five-Factor Model domains were examined. Employing self and observer ratings and American and Filipino samples, the results demonstrated that these robust, cross-culturally generalizable scales provided insights into people not contained by traditional personality variables. The conceptual implications of these results were discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion, Spirituality, and Health.

Comments on the article by W. R. Miller and C. E. Thoresen (see record 2003-02034-003) on spirituality, religion, and health. The authors failed to mention how very far back into history the connections between religiousness, spirituality, and health go. On gender differences in religiousness and spirituality, Miller and Thoresen reported that more people see spirituality and religiousness as overlapping but not the same. However, several other studies have found that this relationship is more complex. Rayburn also comments on the article by P. C. Hill and K. I. Pargament (see record 2003-02034-006) on advances in the conceptualization and measurement of religion and spirituality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Meditation as psychotherapy: A review of the literature.

It has been widely argued that meditation has psychotherapeutic potential. Research on meditation has yielded 3 sets of findings: (a) experienced meditators who are willing to participate without pay in meditation research appear happier and healthier than nonmeditators; (b) beginning meditators who practice meditation for 4-10 wks show more improvement on a variety of tests than nonmeditators tested at the same time; and (c) persons who are randomly assigned to learn and practice meditation show more improvement over 4-10 wks than control Ss assigned to some form of alternate treatment. However, this is not conclusive evidence that meditation is therapeutic. The therapeutic benefits found could be the result of expectation of relief or of simply sitting on a regular basis. (30 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Defining a complex intervention: The development of demarcation criteria for “meditation”.

The authors used a 5-round Delphi study with a panel of 7 experts in meditation research to achieve agreement on a set of criteria for a working definition of “meditation” for use in a comprehensive systematic review of the therapeutic use of meditation. Participants agreed that essential to a meditation practice is its use of (a) a defined technique, (b) logic relaxation, and (c) a self-induced state. Participants also agreed that a meditation practice may (d) involve a state of psychophysical relaxation somewhere in the process; (e) use a self-focus skill or anchor; (f) involve an altered state/mode of consciousness, mystic experience, enlightenment or suspension of logical thought processes; (g) be embedded in a religious/spiritual/philosophical context; or (h) involve an experience of mental silence. The results of this study provide insight into the challenges faced by researchers who want to demarcate meditative practices from nonmeditative practices, and they describe an approach to this problem that may prove useful for researchers trying to operationalize meditation in the context of comparative research. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Analysis of the association between marital relationships and health problems: An interactional perspective.

Reviews the evidence for a relationship between 3 types of marital variables (marital status, marital adjustment, and marital interaction) and health problems (etiology, course/outcome/treatment) as well as the effect that health problems have on marriage. The mechanisms responsible for these associations also are evaluated. The evidence suggests that marital variables affect health status but that the effect is indirect and nonspecific. The major explanatory model, the stress/social support hypothesis, has provided a broad conceptual framework rather than testable hypotheses. The results of the review suggest, however, that sufficient evidence exists for researchers to focus on exploring specific explanations. A hypothetical model is presented that includes interpersonal, intrapersonal, psychological, and physiological variables. This model is intended as a blueprint for exploration as well as a summary of available evidence. (PsycINFO Database Record (c) 2010 APA, all rights reserved)