Past Research
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A
*[Abbott, D.A., & Meredith, W.H. (1986). Strengths of parents with retarded children. Journal of Applied Family and Child Studies, 35, 371-375.]
Abernethy, A.D., Lancia, J. J. (1998). Religion and the psychotherapeutic relationship. Transferenial and counter-transferential dimensions. Journal of Psychotherapy Practice & Research, 7, 281-289.
Abraido-Lanza, A.F., Guier, C., & Revenson, T.A. (1996). Coping and social support resources among Latinas with arthritis. Arthritis Care and Research, 9(6), 501-508. (qualitative C/S survey of a convenience sample of 109 Hispanic women of low SES with arthritis attending a rheumatic disease specialty clinic of a major New York City hospital (51 mean age, half sample with RA, 16% with LE, 16% with OA; 51% Puerto Rican and 25% South American); the most commonly reported coping strategy named by respondents was engaging in activities; the second most important strategy was use of religion (38.1% of sample).
Abramson, J.R.G., Gofin, R., & Peritz, E. (1982). Risk markers for mortality among elderly men -- a community study in Jerusalem. Journal of Chronic Disease, 35, 565-572. (5-year prospective cohort study of systematic sample of 387 men age 60 or over in community-dwellers in western Jerusalem (83% RR) (deaths=75); "religiosity" measured (but not indicated how); discriminant function analysis revealed that religiosity was not one of 14 of 46 variables contributing significantly to survival) (negative mortality study)
Abu-Zeid, H. A. H., Choi, N. W., Maini, KK, & Nelson, N.A. (1975). Incidence and epidemiologic features of cerebrovascular disease (stroke) in Manitoba, Canada. Preventive Medicine, 4,567-578. Researchers examined predictors of new onset stroke occurring between January 1970 and June 1971 in Manitoba, Canada, among 700,000 residents aged 20-64 years. During that time there were 434 new strokes. Among the significant predictors of stroke was religious affiliation. Incidence of stroke was highest among Jews, lowest among Mennonites, Hutterites, and other minority groups, and intermediate in Protestants and Catholics (p<.025, uncontrolled). The authors explained this finding by noting that Mennonites and Hutterites are considered conservative groups with regard to diet, smoking, and drinking.
Acheson, E.D. (1960). The distribution of ulcerative colitis and regional enteritis in United States veterans with particular reference to the Jewish religion. Gut, 1, 291-293. (C/S survey of 2320 male veterans from 174 VA hospitals with diagnosis of regional enteritis, chronic colitis or enteritis NOS and for ulcerative colitis between 1953 and 1957; proportion of cases among non-Jewish whites, blacks, and Jews; ulcerative colitis & regional enteritis was 4 times higher in Jews vs. others)
Acheson, L.S. (1994). Perinatal, infant, and child death rates among the old order Amish. American Journal of Epidemiology, 139, 173-183. (study of perinatal and infant death rates among 10,000 Amish giving birth to 6,623 babies between 148 and 1988; despite a higher prevalence of several risk factors for perinatal and infant death among Amish (like giving birth at advanced maternal age), death rates are similar for this part of Ohio and the state as a whole; authors conclude that beneficial aspects of Amish society may lessen the impact of perinatal risk factors on mortality)
Acklin, M.W., Brown, E.C., & Mauger, P.A. (1983). The role of religious values and coping with cancer. Journal of Religion and Health, 22, 322-333. (26 patients with recent diagnosis or recurrence of cancer, compared with 18 patients with non-life threatening illnesses (renal stones, gall bladder stones,etc.); outcome measured by 6 subscales of Grief Experience Inventory to assess coping and psychological well-being; 21-item IR-ER Alport scale and 1 item church attend; no difference between two groups on psychological well-being, although cancer group scored significantly higher on transcendent meaning; in the cancer group, intrinsic religiosity (r=.41) and church attendance (r=.34) were significantly correlated with transcendent meaning; IR (r=-.34) and church attendance (-.39) were also inversely associated with anger and hostility, and church attendance was negatively related to social isolation (-.32); in the control group, church attendance was inversely correlated with anger and hostility (-.50) and with social isolation (-.40); ER related to less depersonalization (-.48)) ???
Adams, R.G., & Brittain, J.L. (1987). Functional status and church participation of the elderly: Theoretical and practical implicaitons. Journal of Religion & Aging, 3(3/4), 35-48. (412 persons age 60 or over in rural N.C.; church participation; five dimensions of functional impairment: physical health, mental health, SES, ability to perform ADL's, and social resources; Regression analysis showed that females (r=0.11, p<.05), blacks (r=0.11, p<.05) and the well-educated (r=0.10, p<.10) had higher church attendance and females had higher over -60 club participation (r=.15, p<.01). Persons economically impaired (r=-0.13, p<.05) or unable to perform ADL's (activities of daily living; r=-0.22, p<.001) were less likely to attend church while those with social (r=-0.10, p<.10) or economic impairment (r=-0.10; p<.10) were less likely to attend over - 60 club activities.
Aday, R.H. (1984-85). Belief in afterlife and death anxiety: correlates and comparisons. Omega, 15, 67-75. (181 students enrolled in introductory sociology at Tennessee State; church membership and intensity of religious beliefs were unrelated to death anxiety (Templer's scale), but church attendance was inversely related to death anxiety (among those attending religious services weekly, 40% had high death anxiety, compared with 64% of monthly attenders and 54% of those who seldom attended, chi-square 7.1, p<.05)); no variables controlled)
Adelekan, M.L., Abiodun, O.A., Imouoklhome-Obayan, A.O., Oni, G.A., & Ogunremi, O.O. (1993). Psychosocial correlates of alcohol, tobacco and cannabis use: Findings from a Nigerian university. Drug and Alcohol Dependence, 33, 247-256. (636 undergraduate students at university in Nigeria completed substance-use questionnaire; Muslims (n=137 in sample) were less likely to drink alcohol than Christians (n=483 in sample) (62% vs. 82% lifetime, p<.001; 25% vs 45% current, p<.001); no difference in cigarette or cannabis use between Moslem and Christians were found; those who were "very religious" were much less likely than those who were "not religious" to drink alcohol (68% vs. 97% lifetime, p<.001; 24% vs. 81% current, p<.001), to smoke cigarettes (30% vs. 72% lifetime, p<.001; 4% vs 36% current, p<.001), and use cannabis (6% vs. 25% lifetime, p<.001) (associations not controlled)
Adlaf, E.M., & Smart, R.G. (1985). Drug use and religious affiliation, feelings, and behavior. British Journal of Addiction, 80, 163-171. (Ontario, Canada sample of 2,066 adolescent students were surveyed; single stage cluster sample design used to identify students in grades 7, 9, 11, and 13; religious affiliation was unrelated to six drug use measures (except for alcohol, where males who were unaffiliated were less likely to use alcohol); church attendance and religiosity, however, were inversely related to a medical, non-medical, hallucinogen, alcohol, marijuana, and polydrug use, in one or both sexes; church attendance had a stronger negative relationship to drug use than religiousness, and effects for both variables increased at the upper end of the licit-illicit drug spectrum)
*[Adorno, T.W., Frenkel-Brunswick, E., Levinseson, D.J., & Sanford, R.N. (1950). The Authoritarian Personality. NY: Harper & Row.] (religion correlated with anti-Semitism) (book -- either Perkins library, call number: 301 A512SJ, no. 3; or Divinity School library: call number 301-15 A939)
Ahmed, F., Brown, D.R., Gary, L.E., & Saadatmand, F. (1994). Religious predictors of cigarette smoking: Findings for African American women of childbearing age. Behavioral Medicine, 20, 34-43. (multistage, cluster sampling procedure was used to select a representative sample of 266 non-institutionalized Black women ages 18-44 living in Norfolk, VA; Pentecostals were significantly less likely to be currently smoking (16.7% vs. 40.4% for Baptist, p<.01) and significantly more likely to have quit smoking (60.0% vs. 22.0%, p<.01); religiosity (measured by a 10-item scale that examines religious values & attitudes, religious involvement in radio/TV, and church-related religious activity), however, was unrelated to smoking status; when logistic regression was used to control for other variables, non-Pentecostals were 3.64 times more likely to be current smokers than Pentecostals and only 0.12 times as likely to quit (both p<.01))
Ai, A.L., Dunkle, R.E., Peterson, C., & Bolling, S.F. (1998). The role of private prayer in psychological recovery among midlife and aged patients following cardiac surgery (CABG). Gerontologist, 38, 591-601. (examined the role of religiosity in the recovery of 151 patients following CABG. Subjects were on average 64.7 years and lived in or around Ann Arbor, Michigan. Investigators cross-sectionally assessed religious variables and distress level one-year following the procedure. During the 12-months period after surgery, 76% of patients said religion was "pretty important" or "very important"; 54% attended religious services on a regular basis; and 68% prayed. Using logistic regression, investigators found that prayer was more likely among subjects experiencing depression during the first month following CABG (b=.70, p=.037). Using ANCOVA, investigators demonstrated that after controlling for post-CABG depression, social support, and number of other illnesses, prayer was associated with less current psychosocial distress (total SCL-90-R score) (F=8.4, p<.005).
(Ainlay, S.C., & Smith, D.R. (1984). Aging and religious participation. Journal of Gerontology, 39, 357-363.)
Ainlay, S.C., Singleton, R., & Swigert, V.L. (1992). Aging and religious participation: reconsidering the effects of health. Journal for the Scientific Study of Religion, 31, 175-188 (C/S survey of random community sample of 200 persons aged 65 or over in Worcester, Mass (eliminating nursing home residents or cognitively impaired); sample was 69% Catholic, 31% Protestants (8% Jews were eliminated from analysis), 98% white, 58% female, 90% retired, ave 12 yrs education; assessed formal religious activities (sum of 5 items, including church & Sunday school attendance, holding church offices, time spent in church-related activity, and monetary contributions), attitudes toward religious participation by two-items, private religious activities (sum of 5 items, frequency of prayer, reading Bible or other religious literature, listening to religious programs, and watching religious TV), and church attendance by itself (0-9); subjective health measured by sum of 3 questions about health, objective health conditions number of major health problems (0-14), minor physical complaints (0-14), overall physical condition (sum of major and minor problems, plus others) (0-38), and functional impairment (7 instrumental ADL's, range 0-14); multivariate analyses revealed that functional impairment inversely related to formal religious activities (beta -.24, p<.01) and church attendance (-.41, p<.01), but not subjective health or overall physical condition; overall physical condition (poor), however, was positively related to private religious activities (.20, p<.05)
Albrecht SL (1979). Correlates of marital happiness among the re-married. Journal of Marriage and the Family, 41, 857-867.
Alexander, C.N., Chandler, H.M., Langer, E.J., Newman r.I., Davies, J.L. (1989). Transcendental meditation, midfulness, and longevity: An experimental study with the elderly. Journal of Personality and Social Psychology, 57, 950-964.
*[Alexander, C.N., Robinson, P., Orme-Johnson, D.W., Schneider, R.H., & Walton, K.G. (1994). Effects of transcendental meditation compared to other methods of relaxation and meditation in reducing risk factors, morbidity and mortality. Homeostasis, 35, 243-264.] (TM associated with reduced cardiovascular risk factors - hypertension, smoking, cholesterol)
*(Alexander, C.N., et al (1994). Treating and preventing alcohol, nicotine, and drug abuse through transcendental meditation: A review and meta-analysis. Alcoholism Treatment Quarterly, 11(1/2), 13-87.) (don't have it)
Alexander, C. N., Schneider, R. H., Staggers, F., Sheppard, W., Clayborne, B. M., Rainforth, M., Salerno, J., Kondwani, K., Smith, S., Walton, K. G., Egan, B. (1996). Trial of stress reduction for hypertension in older African Americans. II. Sex and risk subgroup analysis. Hypertension 28(2):228-237. Sex and risk subgroup analysis performed on original data from Schneider et al. (1995) study. Found that TM produced significant reductions in systolic (10.4, p .01) and diastolic (5.9, p .01) pressures in women and significant reductions in systolic (12.7, p<.01) and diastolic (8.1,p<.001) in men. These were significantly greater than control subjects and effects were larger than in the progress of muscle relaxation group. For the measure of psychosocial stress, both high and low risk subgroups using TM declined in systolic and diastolic pressures compared with control subjects, and effects were larger than for muscle relaxation. For each of the other five risk measures (obesity, alcohol use, physical inactivity, dietary sodium potassium racial, and a composite measure), TM in both high and low risk groups declined significantly in systolic and diastolic pressures compared with control subjects.
Alexander, F., & Duff, R.W. (1991). Influence of religiosity and alcohol use on personal well-being. Journal of Religious Gerontology 8:11-19. (C/S survey of systematic random sample of 156 (80% response) persons on residential lists of two adjoining Southern California life-care retirement communities (one populated by upper-middle class retired professionals -- academics, physicians, economists, engineers, writers (n=75, mean age 82, 39,136/month income); the other population by ministers, missionaries, YMCA and YWCA directors, and religious educators, who had served a minimum of 20 years in Christian service) (n=81, mean age 77, $24,562/month income); to move into secular community, had to pay a one-time fee of $39,000-$112,000, plus $1,000/month monthly fee; to move into religious community, had to pay a fee equal to 9% of assets, plus a monthly ranging from $260-950/month); religiosity based on responses to 5-item index, including belonging to a church, frequency of attendance, importance of religion, private religious activity (prayer, Bible, meditation), divided into "public" (0-2) and "private" (0-3) religion; 6-item Index of Social Interaction (marital status, having close friends, visiting, entertaining, membership, group-oriented activities), Drinking Behavior (4 categories), Liang's Life Satisfaction Index, and 7-item Death Anxiety Scale; religious community had significantly higher life satisfaction (p<.01), significantly less drinking behaviors (p<.01), significantly more social interactions (p<.01), significantly less death anxiety (p<.01), but no difference in physical health status)
*[Alexander, F., & Duff, R.W. (1992). Religion and drinking in the retirement community. Journal of Religious Gerontology 8:11-19.] Data gathered from 2 South California retirement communities: One a secular community of 450 residents and one a religious community of 320 residents. Modal denomination for both groups was Congregational Church. Random sample (drawn from resident lists) consisted of 75 secular and 81 religious residents. One hour, 150-item interview included demographics, living arrangements, perceived health, social relationships, life satisfaction, religiosity, death anxiety, drinking patterns and history of alcohol use. Investigators constructed three indices: religiosity, social interaction and quantity of drinking behavior. Religiosity had 2 scales (public/social & private). Items included belonging to a church, frequency of attendance, judgment of importance of religion, and frequency & type of private religious activities. Social Interaction - marital status, having & visiting close friends, entertaining others, belonging to and participating in groups. Drinking Behavior - non-drinker, occasional, moderate, heavy Mean age: Religious 77; Secular 82; (T=4.41; p<.01). Mean income: Religious 24,562; Secular 39,136 (T=6.22; p<.01) Mean gender: Religious 63% Females, 37% Males; Secular 67% Females, 33% Males. Mean marital status: Religious 66% Married/ 34% Non-Married; Secular 53% Married/ 47% Non-Married. Significant differences between religious and secular communities for life satisfaction (T=2.39; p<.01), private religious acts (T=6.27; p<.01), social religious acts (T=9.97; p<.01), Social Interaction (T=2.31, p<.01), Drinking (T=3.10; p<.01) and Death Anxiety (T=4.21; p<.01). Religious activity was inversely related to alcohol use. Subjects who score high on both personal and social religious activity are more likely to be non-drinkers or light drinkers. To focus on relation of variables to life satisfaction, step-wise multiple regression with both combined samples: Social religious (beta= .18, p=.05), Social interaction (beta=.17, p=.03), drinking category (beta = -0.20; p=.02), death anxiety (beta = -0.22, p= .01) and perceived health scores (beta = -.18; p=.01) were all significantly related to personal well-being (life satisfaction). Private religious scores, age, SES, income and gender were not. Overall R=.4911 R2 = .2412 p<.001.
Alferi, S.M., Culver, J.L., Carver, C.S., Arena, P.L., and Antoni, M.H. (1999). Religious Orientation, Relgious Coping, and Distress among Hispanic Early Stage Breast Cancer Patients: A Prospective Study. Conference Abstracts: Psychosomatic Medicine, 61(0):118. Short-term, small-sample longitudinal study of the effects of religious orientation (denomination) on distress in lower income Hispanic women diagnosed with early stage breast cancer. Measurements taken at pre-surgery, post-surgery, and 3-, 6-, and 12-month follow-ups. Religious coping measured by the COPE (Carver, Scheier, & Weintraub 1989), emotional distress by the POMS (McNair, Lorr, & Droppelman 1981); Catholics (N=37) and Evangelicals compared (N=12). Correlations between stress and religiosity [unclear how this is measured] were mostly positive for Catholics over time (from .07 to .33) and negative for Evangelicals (-.16 to -.89); differences significant at all measurement points (p<.05). Likewise, for Catholics, religious coping in form of seeking support from congregation at pre-surgery predicted greater distress at post-surgery (.86, p<.003) and church attendance at 6 months predicted greater distress at 12 months (.48, p<.02); by contrast, among Evangelicals, support from congregation at 6 months predicted less distress at 12 (-.99, p<.001). The suggestion that religious "orientation" (meaning affiliation) thus plays some role in the relationship between coping and stress is slightly over-ambitious, given that specific relationships (e.g. support from congregation at 6 months and distress at 12) for both affiliations did not show contrary directions (presumably, other relationships were not significant). Small-n and sample selection problem evident as well. (don't have)
Alford, G.S., Koehler, R.A., & Leonard, J. (1991). Alcoholics anonymous-narcotics anonymous model inpatient treatment of chemically dependent adolescents: A 2-year outcome study. Journal of Studies on Alcohol, 52, 118-126. (prospective cohort study; chemical use and productive functioning in 157 male and female chemically dependent adolescents at 6, 12 and 24 months after leaving an AA/NA-based treatment program; results revealed that both treatment completers or treatment incompleters demonstrated less chemical use after being in the program than before, although completers had higher abstinence rate than non-completers (75% vs 35%, p<.005); there was no significant differences in abstinence rates among male completers and non-completers at 1 and 2 years after discharge; however, by 1 year after discharge 70% of female completers vs 28% of noncompleters were abstinent after 1 year, and 61% of completers and 27% of noncompleters were abstinent after 2 years; for the entire sample, 84% of those who attended AA/NA at a high frequency were abstinent/essentially abstinent 2 years later, compared with 31% who did not attend AA/NA, p<.0001)
Allison, T., St. Leger, S. (1999). The life span of Methodist ministers: an example of the use of obituaries in epidemiology. Journal of Epidemiology and Community Health, 53,253-254.
Allport, G.W. (1950). The Individual and His Religion. A Psychological Interpretation. NY: Macmillan. (don't have it) ("I venture to assert that the most important of all distinctions between the immature and the mature religious sentiment lies in this basic difference in their dynamic characters.... Mature religion is less of a servant, and more of a master, in the economy of the life. No longer goaded and steered exclusively by impulse, fear, wish, it tends rather to control and to direct these motives toward a goal that is no longer determined by mere self-interest." (p. 72)
Allport, G.W. (1954). The Nature of Prejudice. NY: Addison-Wesley (don't have it) ("most religious persons tend to internalize the divisive role of religion, whereas only a small minority are able to accept the unifying bond, moral and ethical principles underlying religion" - quoted by Sanua)
Allport, G.W., & Ross, J.M. (1967). Personal religious orientation and prejudice. Journal of Personality & Social Psychology, 5, 432-443. (C/S survey of a non-representative sample of 309 members of church groups: 94 Catholics from Mass, 55 Lutherans from NY, 44 Nazarene's from SC, 53 Presbyterians from Penn, 55 Methodists from Tenn, and 28 Baptists from Mass; using IE measure divided persons into intrinsics (n=108), extrinsics (n=106), and indiscriminate (n=95) types; prejudice measured by anti-negro, anti Jewish, anti-other, Custodial mental Illness Ideology Scale, and "Jungle" philosophy of life; found that church-goers are more prejudiced than non-churchgoers, although the relationship is curvilinear; people with an extrinsic religious orientation are significantly more prejudiced than are persons with an intrinsic religious orientation; and those who are indiscriminately proreligious are the most prejudiced of all; thus persons who are most faithful have less prejudice)
Althauser, R.P. (1990). Paradox in popular religion: the limits of instrumental faith. Social Forces, 69, 585-602. (C/S survey of a convenience sample of 274 members of Methodist churches in a southern state (out of 862); characteristics of sample not described; author developed an 8 item religious orientation measure, half of items measuring "ultimate" reasons for being religious and half of the items measuring "instrumental" reasons for being religious (responses were trichotomized into ultimate, intermediate, and instrumental levels); church orientation was measured by five items assessing the "instrumental" reasons and five items assessing the "ultimate" reasons for going to church (apparently, also trichotomized); dependent variable was a 5-item psychological benefits scale consisted of asking "To what extent does your personal religious faith...(give your life purpose, calm your emotional feelings, etc.); 1-item social benefits scale consisted of a single item, "To what extent does your personal religious faith bring you the respect and regard of your friends"; results indicated that after controlling for age, father's occupational prestige, respondent's occupational prestige, and gender, "respondents with an instrumental religious orientation reported a lower average level of benefits than respondents in the other two groups" (p<.005); also found that "Persons attributing themselves an ultimate orientation toward religion and church-going reported significantly greater degree of both psychological benefits (beta .30, p<.05, for religious orientation, and beta .21, p<.05, for church orientation) and social benefits (beta .24, p<.05, for religious orientation only) (controlling for previously mentioned covariates); concluded that instrumental reasons for being religious and going to church are self-defeating)
Alvarado, K.A., Templer, D.I., Bresler, C., & Thomas-Dobson, S. (1995). The relationship of religious variables to death depression and death anxiety. Journal of Clinical Psychology, 51, 202-204. (C/S survey; convenience sample; 200 subjects obtained from undergraduates at universities in Fresno, California (49%), from a county hospital in Fresno (employees and spouses) (24%), and from a video-distributing company in Los Angeles (managers and sales representatives) (26%) (57% women, 57% white and 38% Mexican-American; mean age 32 years); 8-item religion scale (affiliation, attendance, afterlife, strength of religious belief, literal interpretation of Bible); 15-item death anxiety scale; belief in afterlife negatively correlated with death depression and death distress (-.21 and -.20, p<.01); nevertheless, belief that life after death was most important aspect of religion was positively correlated with death depression and death distress (.22 and .19, p<.01); strength of religious conviction inversely correlated with death anxiety, death depression, and death distress (-.19 (.01), -.18 (.05), -.21 (.01)); multiple regression analysis showed that strength of conviction, belief in afterlife, and importance in life after death in religion accounted 25%, 35%, and 34% of variance of death anxiety, death depression, and death distress)
American Academy of Pediatrics (1997). Religious objections to medical care. Pediatrics, 99, 279-281. ("the AAP advocates that all legal interventions appy equally wheneverchidren are endangered or harmed, without exemptions based on parental religious beliefs" (p 279) (quotes 4 studies reporting harm from religious beliefs against prenatal care and childhhood immunizations)
American Medical Association (1995). Graduate medical education directory 1995-96. Program requirements for residency education in psychiatry. Chicago, Ill: Accreditation Council on Graduate Medical Education (ACGME)
Amey, C.H., Albrecht, S.L., & Miller, M.K. (1996). Racial differences in adolescent drug use: The impact of religion. Substance Use and Misuse , 31, 1311-1332. (C/S survey of probability sample of 11,728 senior high school students in 130 high schools around the country (Monitoring the Future: A Continuing Study of Values and Lifestyles of Youth) (49% female, 16% Black); religiosity measued by affiliation, religious importance (1-5) (RI), and religious attendance (1-4) (CA); dependent variable was substance use (LSD, cocaine, amphetamines, barbiturates, tranquilizers, heroin, other narcotics, and inhalants); religious involvement is inversely related with all substances (odds ratios from logistic regression models 0.71 CA and 0.75 RI for cigarettes, 0.55 CA and 0.45 RI for alcohol, 0.67 CA and .78 RI for marijuana, and .79 CA and .88 RI for other drugs) (all very statistically significant except RI for other drugs); significant interactions found for race and affiliation, race and attendance, and race and importance for alcohol; race and affiliation, and race and importance for marijuana; and race and attendance for other drugs; these interactions suggests that religion is more of a deterrent for drug use among Whites than among Blacks) (R 10)
Amoateng, A.Y., & Bahr, S.J. (1986). Religion, family, and adolescent drug use. Sociological Perspectives, 29, 53-76 (national sample of over 17,000 high school seniors surveyed by Michigan's Survey Research Institute; level of religiosity (religious attendance and religious importance) was significantly correlated with alcohol and marijuana use among all denominations, although the magnitude of the relationship was greater in Baptists, fundamentalists, and Mormons) (analyses were controlled for race, sex, parent's education, mother's employment status, and whether subject lived with both parents)
(Amodeo et al. 1992. Int'l J Addictions 27:707-716 - no religion)
Amundsen, D. W. (1978). Medieval canon law on medical and surgical practice by the clergy. Bulletin of the History of Medicine, 52, 22-44
Amundsen, D. W. (1982). Medicine and faith in early Christianity. Bulletin of the History of Medicine, 56, 326-350
Anda, R., Williamson, D., Jones, D. et al. (1993). Depressed affect, hopelessness, and the risk of ischemic heart disease in a cohort of U.S. adults. Epidemiology, 4, 285-294. (prospective 12.4-year cohort study of 2,832 U.S. adults ages 45 to 77 in National health Examination Follow-up Study; at baseline 11% of cohort had depressed affect and 11% reported moderate hopelessness and 3% severe hopelessness; 189 fatal cases of IHD during f/u; after adjusting for other risk factors, those with depressed affect had 50% greater risk of death from IHD (RR 1.5), moderate hopelessness a 60% increased risk of death (RR 1.6), and severe hopelessness a 110% increased risk of death (RR 2.1); depressed affect and hopelessness may play a causal role in both fatal and nonfatal IHD)
Andersen, B.L., Kiecolt-Glaser, J.K, & Glaser, R. (1994). A biobehavioral model of cancer stress and disease course. American Psychologist, 49, 389-404. (review; discuss a biobehavioral model of adjustment to cancer, and mechanisms by which psychosocial factors may affect biological processes and health outcomes; difficulty adjusting to cancer can cause subsyndromal depression which may down-regulate elements of the immune system, which may lead to adverse health outcomes, like higher rates of respiratory tract infections); beautiful FIGURE of how stress may affect adjustment to cancer and immune functioning; also provides references for effects of health behaviors (sleep, alcohol, smoking, drug use) on immune system function)
Andersen B.L., Farrar W.B., Golden-Kreutz D., Kutz L.A., MacCallum, R., Courtney, J.E., & Glaser, R. (1998). Stress and immune responses after surgical treatment for regional breast cancer. Journal of the National Cancer Institute, 90,30-38. (in a study of 116 subjects, breast cancer patients; findings were stress levels significantly predicted lower NK cell lysis, diminished response of NK cell recombinant interferon gamma, decreased proliferative response of peripheral blood lymphocytes to plant lectins and to a monoclonal antibody directed against the T-cell receptor; concluded that stress inhibits cellular immune responses that are relevant to cancer prognosis.)
Anderson, D.A., and Worthen, D. (1997). Exploring a Fourth Dimension: Spirituality as a Resource for the Couple Therapist. Journal of Marital and Family Therapy, 23(1):3-12. Review and discussion of how spirituality can be a resource and not a stumbling block for effective couple therapy. Describes a therapeutic orientation towards spirituality based on three assumptions that the couple therapist might adopt: belief in a dimension of human experience that involves the existence of God or a Divine Being, belief that humans have an innate desire for connection with God, and that God takes an active interest in human beings and acts upon human relationships in order to promote beneficial change. Spirituality evocatively described as a "fourth" dimension for the therapist, who as a trained counselor is familiar mainly with the dimensions of time, space, and story. Religion defined as the expression of spirituality in concrete practices, while spirituality is the subjective experience itself. A clinical example involving the same patient with two different therapists is used to illustrate the importance of active interest and respect in the therapist's work with the participant.
Anderson, J.M., Anderson, L.J., & Felsenthal, G. (1993). Pastoral needs and support within an inpatient rehabilitation unit. Archives of Physical Medicine & Rehabilitation, 74, 574-578. (C/S systematic survey of patients admitted to Rehab Hosp at Sinai Hosp of Baltimore during 1 year period; 152 of 415 patients completed survey after discharge from rehab unit; assessed religious and spiritual needs, and extent of pastoral/spiritual services provided during the stay; 74% reported that religious/spiritual needs were important; 45% indicated that not enough attention was paid to these needs, whereas 1% felt too much attention paid to these needs; 73% indicated that no one from the hospital staff spoke with them about their religious/spiritual concerns; 30R of patients who desired a visit by clergy did not receive a pastoral visit; other needs included increased staff empathy for patient's spiritual and religious needs, improved availability of church/synagogue services and sacraments; patients were concerned about being punished by God (23%), God not being aware of their personal needs (11%), fears of death (16%), God's failure to health, and loss of purpose in life (27%); descriptive study)
Andreasen, N.J.C. (1972). The role of religion in depression. Journal of Religion and Health, 11, 153-166. (review and commentary)
*[Angell, R.C. (1951). The moral integration of American cities. American Journal of Sociology, 57, monograph.] (examined factors reflecting social health of a community or moral integration; 28 cities; also found that church membership did not affect the social health of a city population)
Annis, L.V. (1976). Emergency helping and religious behavior. Psychological Reports, 39, 151-158. (clinical trial involving 71 undergraduate psychology students (54% male and 75% Protestant, mean age 19); helping was measured by "lady in distress" scheme (female actor pretended to have an accident and cried for help; subject observed to see if and how fast he/she would respond to help); about 50% of students responded, although there was no differences between responders and non-responders on Scriptural Literalism Scale, Allport's Study of Values scale, frequency of church attendance, or frequency of prayer; concluded that religious beliefs and behaviors do not affect likelihood of helping during an emergency; supports Kohlberg's contention that moral behavior develops independent of religious belief; no control variables)
Annonymous (1991). Outbreaks of rubella among the Amish--United States, 1991. MMWR Morbidity & Mortality Weekly Report, 40,264-265. Between January 1 and April 19, 1991 9 outbreaks of rubella involving more than 400 cases were reported in Amish communities in the United States. This includes widespread rubella activity among homage in Pennsylvania. In general cases are due to lack of vaccination of children and young adults.
Anson, O., Antonovsky, A., & Sagy, S. (1990a). Religiosity and well-being among retirees: A question of causality. Behavior, Health, and Aging, 1, 85-97. (LISREL analysis shows baseline religiosity (obs of relig rituals) predicts greater LS 1 year later (n=639); poor well being and physical health predict increase in religiosity; religiosity inversely related to health on CS analysis at Time 2 (health self-rated by 5 items concerning pain, disability, etc.)
Anson, O., Carmel, S., Bonneh, D.Y., Levenson, A., Maoz, B. (1990b). Recent life events, religiosity, and health: An individual or collective effect. Human Relations 43, 1051-1066. (C/S survey of randomly sampled members of a religious (n=105, 75% RR) and non-religious (n=125, 86% RR -- higher RR due to better follow-up procedure) kibbutz in Israel; kibbutzim were located in a similar region, were of similar size, and had both been established about 45 years previously; religious variables were two kibbutz types, self-rated religiousness (very observant to completely secular), religious commitment (if more, similar to, or less religious than other members of kibbutz), religious practice scale (observance of 9 religious practices), frequency of private prayer, and comfort derived from religion during times of stress; assessed responses to a list of recent life events (SLE), self-rated health, frequency of 14 symptoms during the previous month (Symptoms), self-reported limits on daily activity by poor health (Limitations), and number of chronic conditions; results indicated that membership in a religious kibbutz reduces psychological distress and symptoms experienced, and to some extent, limits the effect of SLE's on daily activities; SLE's interfere with psychological and physical well-being mainly for members of the non-religious community; kibbutz type was strongly related to religious practice and self-rated religiosity, but not as strongly to comfort derived from religion, private praying, and religious commitment; the latter three did not provide as much a stress-deterrent effect on health as did kibbutz-type membership; variables controlled using regression models)
Apel, M.D. (1986). The attitude and knowledge of church members and pastors related to older adults and retirement. Journal of Religion & Aging, (293), 31-43. (C/S survey of systematic sample of 260 Lutheran church members and pastors (n=14) (30% of sample was over age 65; study took place in midwest); positive attitudes toward retirement were more frequent among more frequent church attenders, who also had more positive attitudes concerning the functional worth and capability of retired persons; active church members were also significantly more knowledgeable about health maintenance than those with less active church attendance; finally, pastors' attitudes toward the functional worth and capability of retired persons and vulnerability to depression in retirement were more positive than church members') (no control variables)
Archer, M., Rinzler, S., & Christakis, G. (1967). Social factors affecting participation in a study of diet and coronary heart disease. Journal of Health & Social Behavior, 8, 22-31. (prospective 18-month study of 757 men enrolled in a coronary heart disease study (anti-coronary club); examined predictors of participation vs. dropouts by the end of the study (415 dropouts vs. 342 active members); no significant relationship between religious attendance and participation in an anti-coronary club in New York City; note that 83.5% of active and 77.5% of inactive participants were Jewish; Jews were more likely to be active than Catholics (6.8% active, 12.4% inactive), but not Protestants (8.5% vs. 8.6%) (.01<.02) (prevention/compliance)
Armstrong, B., Van Merwyk, A.J., & Coates, H. (1977). Blood pressure in Seventh-day Adventist vegetarians. American Journal of Epidemiology , 105, 444-449. (case-control study of 418 SDA volunteers compared to 290 non-vegetarian volunteers in Western Australia; age, sex, height, weight-adjusted systolic and diastolic blood pressures were significantly lower in SDA (128.7/76.2) compared with non-vegetarians (139.3/84.5, p<.001), and could not be explained by differences in alcohol, tobacco, tea, coffee, or egg consumption, SES, or physical activity. The differences observed here were attributed to environment - dietary factors (intake of animal protein, animal fat, salt, or other dietary component); they did admit that "Religious commitment, the habit of resting one day in seven, or other social characteristics of SDAs could affect BP" (p 449).
Armstrong, R.G., Larsen, G.L., & Mourer, S.A. (1962). Religious attitudes and emotional adjustment. Journal of Psychological Studies , 13, 35-47. (compared religious beliefs of 121 "normals" and 88 psychotic patients at a state psychiatric facility; constructed a religious attitudes scale (RAS); among male Orthodox believers (primarily Catholics), "normals" had significantly higher RAS scores than patients (136 vs 114, p<.05); among conservative Protestants, there was a trend in the opposite direction (100 vs 114, p=ns); among female Orthodox believers, normals also had higher RAS scores than patients (143 vs 125, p<.05), and there was a trend in the same direction among conservative Protestants (110 vs 106, p=ns); among liberal religious groups (Unitarian), the difference was in the opposite direction, with normals scoring significantly lower than patients (14 vs 80, p<.05); ? relationships with emotional adjustment ?
(Arnold, M.B. (1959). Psychology and the image of man. Religious Education, 54, 30-36.] (opinion - see other file))
Arnold, D., & Schick, C. (1979). Counseling by clergy: A review of empirical research. Journal of Pastoral Counseling, 14, 76-101. (R, not research) (Gurin et al 1960 reported that 42% of Americans saw clergy, 31% saw a psychologist/psychiatrist/social worker, and 29% consulted non-psychiatric physician; Liberman & Mullan reported that clergy were 2nd most frequently chosen professional for advice on transitions or crises (physicians were #1); clergy spend anywhere from 3 hours to 9 hours/wk counseling, with three-quarters of clergy spending between 10-20% of their time counseling, and the remaining quarter spending 30-70% of their time in this activity; proportion of persons seeking counseling from clergy has increased in small cities and small towns; problems identified by clergy involved lack of educational preparation; deficiencies were identified in diagnosing problems, providing treatment for problems, and knowing when and how to refer to MH professionals)
Asser, S., & Swan R. (1998). Child fatalities from religion-motivated medical neglect. Pediatrics, 101, 625-629. Report on 172 children dying between 1975 and 1995 whose deaths were believed to be due to their parents withholding medical care because of reliance on religious rituals such as prayer. 113 of these cases involve children who died after their neonatal period and 59 occurred during the prenatal or perinatal period. They report graphic examples of children dying from food aspiration, childhood cancer, pneumonia, meningitis, diabetes, asthma, and other treatable childhood illnesses. Investigators reported that 140 of the fatalities were conditions whose survival rates with medical care would have exceeded 90%. These cases of death resulting from withholding of medical care due to religious reasons were distributed among 23 denominations from 34 states; however, 83% of the total fatalities came from five religious groups: 50 from Indiana (primarily from Faith Assembly), 16 from Pennsylvania (primarily from Faith Tabernacle), 15 from Oklahoma and Colorado (primarily from Church of the First Born), five deaths from End Time Ministries in South Dakota, and 28 deaths from members of the Christian Science church nationwide. The investigators also noted that excluding cases from Faith Assembly (where child fatalities declined dramatically after several prosecutions and death of their leader), 35% of the deaths occurred from 1988 to 1995, 38% of the study period -- suggesting that child deaths due to neglect on religious grounds continues to proceed largely unchecked. Unfortunately, the methodology of the above study makes it unclear exactly how common withholding medical care from children on religious grounds really is. The authors themselves admit that "Calculations of overall incidence and mortality rates are not possible in this study as the number of children in the group sampled is not available and the cases were collected in a non-rigorous manner" (p 628). By "non-rigorous manner" the authors mean that most of these cases were collected from newspaper articles, public documents, trial records, and personal communications, primarily from the files of Swan's public advocacy group, CHILD. Furthermore, prediction of whether or not these children would have survived with medical care was based on the clinical experience of only one pediatrician (the study's lead author) and published statistics of the appropriate era (statistics which were changing as medical care improved). Thus, much of the science here was quite subjective and could have been heavily influenced by the clear bias of the study investigators.
Astin, M.C., Lawrence, K.J., & Foy, D.W. (1993). Posttraumatic stress disorder among battered women: Risk and resiliency factors. Violence and Victims, 8, 17-28. (C/S survey of 53 battered women, primarily from Los Angeles area shelters, 57% White, ages 18-58, 63% separate or divorced from partner; PTSD symptoms measured by Impact of Event Scale and by Foy's PTSD Symptom Checklist; religion measured by 3-item Gorsuch-McPherson scale (1-item intrinsic and 2-items extrinsic religiosity); using hierarchical regression, a single IR item was related to more PTSD symptoms (.21, p<.05), but less PTSD Intensity by Impact of Event Scale (-.21, p<.05); authors state that "These contradictory findings may reflect differences in aspects of symptomatology picked up by the two measures" (p 24), and concluded that "Intrinsic religiosity may function in a similar fashion [as social support] and give the individual a sense that the world is still ordered and meaningful despite the trauma experience" (p 24))
*[Atkinson, B., & Malony, H.H. (1994). religious maturity and psychological distress among older Christian women. International Journal of Psychology and Religion, 4, 165-175.]
*[Atchley, R. (1997). Subjective importance of being religious and its effect on health and morale 14 years later. Journal of Aging Studies , 11(2), summer, ?? pages
Avalos H (1997). Is faith good for you? Examining whether unjustified beliefs are really the best medicine. Free Inquiry, Fall issue, 44-46 (a weak essay arguing against beneficial effects) (R)
Avtar, S. (1979). Religious involvement and anti-social behavior. Perceptual and Motor Skills, 48, 1157-1158. (Two C/S surveys of convenience samples: first one involved 54 students at University of Ottawa (modal age 19, 32 women); religiousness measured by seven-point semantic differential scale from "Religious" to "Non-Religious"; antisocial behavior by 12-item checklist from Higgins & Albrecht 1977; lack of religiousness unrelated to driving care without a license, driving reckless or fast, stealing things over $10, physically harmed someone on purpose, used marijuana, cheated on income tax, or cheated on exams/assignments; it was, however, significantly related to having sold narcotics (.24, p<.04), destroyed property worth over $10 (.27, p<.02), gambling illegally (.25, p<.03), and use of narcotics (.25, p<.03). Second study involved 59 eleventh grade high school students (41 female, modal age 16); anti-social behavior by Allisopp & Feldman 48-item scale; divided group into religious (n=29) and nonreligious (n=30); there was a significant difference in anti-social behavior score between groups (83.0 for religious vs 98.3 for non-religious (t=2.7, p<.01) (no variables controlled)
Aycock, D.W., & Noaker, S. (1985). A comparison of the self-esteem levels in evangelical Christian and general populations. Journal of Psychology and Theology, 13, 199-208 (religiosity and self-esteem; "evangelical" defined as a positive response to question, "Do you have a personal relationship with Jesus Christ as your Savior?"); compared Christian evangelicals (n=351) (from 251 college students and 100 church members) with general volunteers (n=1,115) (753 students, 249 administrators, and 110 government employees), finding no significant association; self-esteem varied largely in terms of education level and personal attainments, and even when grouped by sex, source, and educational attainments, there was no significant difference; lowest self-esteem levels were among the Christian Evangelical groups age 50 or over; the humanistic language used for measuring self-esteem and the orthodox language for sin, however, may have biased the association)
Ayele, H.,Mulligan, T., Gheorghiu, S., Reyes-Ortiz, C. (1999). Religious activity improves life satisfaction for some physicians and older patients. Journal of the American Geriatrics Society, 47,453-455. (very strong correlation between life satisfaction and religious activity among older patients and physicians)
Azhar, M.Z., Varma, S.L., & Dharap, A.S. (1994). Religious psychotherapy in anxiety disorder patients. Acta Psychiatrica Scandinavica, 90, 1-3. (muslims) (Randomized 62 Muslim patients with generalized anxiety disorder to either traditional treatment (supportive psychotherapy and anxiolytic drugs) or traditional treatment plus religious psychotherapy. Religious psychotherapy involved use of prayer and reading verses of the Holy Koran specific to the person's situation. Patients receiving religious psychotherapy showed significantly more rapid improvement in anxiety symptoms than those receiving traditional therapy)
Azhar, M. Z., & Varma, SL (1995a). Religious psychotherapy in depressive patients. Psychotherapy & Psychosomatics, 63, 165-173. (Clinical trial to examine the effects of brief psychotherapy with a religious perspective vs. secular psychotherapy for the treatment of dysthymic disorder among 64 Malaysians with strong religious and cultural backgrounds. Subjects were randomly allocated either study or control group. Both groups received weekly psychotherapy and mild doses of Anna depressive medication. The study group received an additional 45 minute session once per week with religious psychotherapy. Subjects were assessed by a psychiatrist blind to treatment group at 1,3, and six months of treatment. Religious psychotherapy patients experienced more rapid improvement then control patients during the first 3 months of treatment; by 6 months, the differences became non-significant)
Azhar, M. Z., & Varma, SL (1995). Religious psychotherapy as management of bereavement. Acta Psychiatrica Scandinavica, 91,233-235. (Clinical trial involving the effects of religious psychotherapy on the outcome of bereavement in 30 highly religious Malaysians. All subjects received brief secular psychotherapy and antidepressant medication; however, 15 subjects in the study group also received additional psychotherapy in the form of "discussions of relevant religious issues." At the end of 6 months of treatment, study group patients showed significant improvements compared to the control group. The authors concluded that highly religious patients with grief and bereavement tend to improve faster when religious psychotherapy is added to the secular treatment regimen.)
