Past Research
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D
Daaleman, T.P., Nease, D.E. (1994). Patient attitudes regarding physician inquiry into spiritual and religious issues. Journal of Family Practice, 39, 564-568 (C/S survey of convenience sample of 80 patients ages 20-87 attending University of Kansas Medical Center family practice outpatient clinic; frequency of religious attendance -- at least monthly -- is a good screening variable for patients receptive to physician-directed inquiry into religious/spiritual issues; predicted physician inquiry into religious issues (p<.01) and physician referral to clergy for spiritual problems (p<.01)
Daaleman, TP, Frey, B (1998). Prevalence and patterns of physician referral to clergy and pastoral care providers. Archives of Family Medicine, 7, 548-553
Daaleman, TP, Frey, B (1999). Spiritual and religious beliefs and practices of family physicians: a national survey. Journal of Family Practice, 48, 98-104.
Dalal, A.K., & Pande, N. (1988). Psychological recovery of accident victims with temporary and permanent disability. International Journal of Psychology, 23, 25-40. (prospective cohort study of convenience sample of 41 patients experiencing major injuries within the previous week and hospitalized in government hospitals and private nursing homes in India (ages 16-42, 38/41 male, 48% auto accidents, most from lower middle-class Hindu families, 21/41 permanently disabled; when patient's asked which of 7 factors were most essential to recovery, more than half of both permanently and temporarily disabled patients at both times indicated God's will); causal attributions for accident to Karma and God's will were the factors most strongly related to actual psychological recovery (.37, p<.10, and .24, p=ns, for overall sample), especially at Time 1 for permanently disabled (.43 and .48, both p<.10)
Danigelis, N.L. (1985). Social support for elders through community ties: the role of voluntary associations. In Sauer WJ, Coward RT (ed.) Social Support Networks and the Care of the Elderly. New York: Springer Publishing Company. (R)
Danto, B. L., & Danto, J. M. (1983). Jewish and non-Jewish suicide in Oakland County, Michigan. Crisis, 4, 33-60.
D'Antonio, W.V., Newman, W.M., & Wright, S.A. (1982). Religion and family life: How social scientists view the relationships. Journal for the Scientific Study of Religion, 21, 218-225. (content analysis of writings in 57 sociology of the family texts (between 1951-1980), 16 sociology of religion texts, and 3 sociology of religion journals (through 1980); 10% of sociology of the family texts did not discuss religion, and when discussed, the focus was more often on social control than social support (44% addressed religion and premarital sex, 50% addressed religion and divorce (both social control), whereas only 29% discussed family solidarity and religion, and 13% addressed personal growth and religion (social support); among religion texts, 56% did not discuss family and religion, and of those which did, focused equally on social control and social support; only 49 articles addressed religion and family in sociology of religion journals, most (n=30) dealing with interfaith marriage or fertility, abortion, or premarital sex (focusing on social control, rather than social support); focus of these texts seems to be primarily on the social control value of religion for the family, rather than the social support aspects)
D'Aquili, E.G., & Newberg, A.B. (1993). Religious and mystical states: A neuropsychological model. Zygon, 28, 177-200. (a neuropsychological model for mystical states is presented in terms of differential stimulation and deafferentation of various tertiary sensory association areas, along with integration of limbic stimulation) (does not report research data)
Darley, J.M., & Batson, C.D. (1973). From Jerusalem to Jericho: A study of situational and dispositional variables in helping behavior. J Personality and Social Psychology, 27, 100-108. (experimental study of 40 Princeton Theological Seminary students; presented with a good Samaritan situation; religious characteristics did not predict helping behavior; doctrinal orthodoxy predicted persistent attempts to help subject even when he didn't want help) (no controls) (R-4)
Davids, L. (1982). Ethnic identity, religiosity, and youthful deviance: The Toronto computer dating project-1979. Adolescence, 17(67), 673-684. (C/S mailed survey of 208 Jewish students (139 male, 69 female) who participated in a computer dating service sponsored by Jewish Student Federation at York University in Ontario, Canada; Jewish identity, Jewish religiosity, jewish schooling backgrounds were religious variables (5/6 students indicated a high Jewish identify, but 46% scored 0 on Jewish religiosity (none), 45% scored 1-3 (some), and 9% scored 4-5 (high); outcomes were involvement in chemical abuse (alcohol and marijuana) and attitudes toward pre-marital sex (sex liberalism); low religiosity was related to high sex liberalism (40% of none, 24% of some, and 11% of high) at p<.01 (no controls); 3% of sample indulged in alcohol or marijuana, preventing an evaluation with religiosity)
Davidson, R.A., Fedio, P., Smith, B.D., Aureille, E., & Martin, A. (1992). Lateralized mediation of arousal and habituation: Differential bilateral electrodermal activity in unilateral temporal lobectomy patients. Neuropsychologia, 30, 1053-1063. (subjects were unilateral temporal lobectomy patients and controls; each exposed to an arousal/habituation task consisting of a series of tones and auditory discrimination paradigm; electrodermal activity was recorded from the left and right hands throughout; showed state of hypoarousal in right temporal patients and some support for hyperarousability in lefts; concluded that R hemisphere damage associated with inattention and denial (hypoarousal) and L hemisphere damage with hypervigilance and anxiety (hyperarousal))
Davis, D.T., Bustamante, A., Brown, C.P., Wolde-Psadik, G., Savage, E.W., Cheng, X., & Howland, L. (1994). The urban church and cancer control: A source of social influence in minority communities. Public Health Reports, 109, 500-506. (program evaluation; examine efficacy of a church-based model of social influence in improving access to and participation of underserved minority women in a cervical CA control program in Los Angeles County; 24 churches chosen and church participation rate was 96% (n=23); 78% of churches organized support structures to provide child care, buses, and lunch for families attending education and screening sessions; 1,012 women ages 21-89 attended educational classes, of whom 44% were targeted for screening since they didn't have a PAP in last 2 years or never been screened; 90% (372) of women originally targeted for screening with PAP were recruited, the largest group being Hispanic women (who were over 4 times more likely than Blacks not to have received a PAP in last 2 years); concluded that church-based models particularly useful for serving minority populations, such as underserved Hispanic women)
Day, L. (1987). Durkheim on religion and suicide: A demographic critique. Sociology, 21, 449-461.
Decker, S.D., & Schulz, R. (1985). Correlates of life satisfaction and depression in middle-aged and elderly spinal cord-injured persons. American Journal of Occupational Therapy, 39, 740-745. (C/S 100 spinal cord-injured persons aged 40 and older who had been injured for at least 5 years (90% men); while no specific analyses relating life satisfaction and religion are presented, the authors indicate that "Although correlates were low, people who had higher incomes and were more religious also tended to report greater well-being" (p 743)
De Figueiredo, J.M., & Lemkau, P.V. (1978). The prevalence of psychosomatic symptoms in a rapidly changing bilingual culture: An exploratory study. Social Psychiatry, 13, 125-133. (C/S survey, using stratified random sample of community-dwelling persons in Goa, India (80 Christian and 80 Hindu patients of similar education, occupation and income; 43% of Hindus attended temple once/wk (high attenders) and 54% of Christians attended once/wk (high attenders); also rated as high on private worship (prayer, scripture reading) at home (50% Christians, 65% Hindus); 23-item psychosomatic symptom scale asked Q's about sleep, mood, concentration, etc.); Christians and Hindus had similar levels of symptoms; high vs. low public religiousness associated with significantly fewer psychological symptoms for both men (2.5% vs 15.0% high psychosomatic score, p=.016) and women (2.5% vs 32.5% high psychosomatic score, p=.0002) among Christians; among Hindus, this was true for women (10.0% vs 50.0% high psychosomatic score, p=.001), but not men; high vs. low private religiousness associated with significantly higher psychological symptoms for both men (15.0% vs 2.5%, p=.007) and women (30.0% vs 5.0%, p=.0005) among Christians; among Hindus, true for men (30.0% vs 2.5%, p=.02, but not women)
de Gouw, H.W.F.M., Westendorp, R.G.J., Kinst, A.E., Mackenbachh, J.P., & Vandenbroucke, J.P. (1995). Decreased mortality among contemplative Monks in the Netherlands. American Journal of Epidemiology, 141, 771-775. (retrospective cohort study of death rates between 1900 and 1994 among 1,523 monks; SMR .88 (CI .81-.95); before WWII era, SMR was 1.25 (1.04-1.49), but was 0.76 (.69-.85) after WWII, a finding that persisted after controlling for education; lower SMR felt due to epidemic of lung CA and CV disease in general population)
Dein, S., Z & Stygall, J. (1997). Does being religious help or hinder coping with chronic illness. A critical literature review. Palliative Medicine, 11, 291-298. (nice updated review from England)
Delgado, M. (1981). Ethnic and cultural variations in the care of the aged hispanic elderly and natural support systems: a special focus on Puerto Ricans. Journal of Geriatric Psychiatry, 239-251.[Hispanic elderly] (R)
Delmonte, M.M. (1985). Biochemical indices associated with meditation practice: A literature review. Neuroscience and Biobehavioral Review , 9(4), 557-561. (review of biochemical responsivity to meditation (blood lactate and blood flow, cortisol, testosterone, growth hormone, thyroxine, plasma renin, aldosterone, dopamine beta hydroxylase, catecholamines, serum cholesterol, plasma phenylalanine, neurotransmitter metabolites, prolactin, salivary translucency/proteins/minerals/pH); concluded that "there is no compelling basis to conclude that meditation practice is associated with special state or trait effects at the biochemical level" (p 557); weaknesses include self-selection of subjects to experimental and control groups; lack of random allocation of subjects to treatment groups; comparison of long-term experienced meditators (highly self-selected, given high dropout rates from meditation) with non-meditating controls; lack of use of controls (use of pre-posttest design instead); only 4 longitudinal studies had been done, with two of these reporting contradictory results regarding plasma renin; in both of others, reduced cholesterol levels reported following long-term meditation practice (which provides the only evidence that meditation is associated with long-term effects in terms of biochemical markers; evidence for lower blood pressure is more compelling) (a skeptical review)
Delongis, A., Coyne, J.C., Folkman, S., & Lazarus, R.S. (1982). Relationship of daily hassles, uplifts, and major life events to health status. Health Psychology, 1, 119-136. Examines the relationship of both major life events and daily hassles (repeated or chronic strains of every day life) to somatic health. Respondents were 100 Alameda County residents obtained from a 1974 cohort of a Human Population Laboratory of the California State Health Department study (109 agreed to participate, 9 dropped out). Year-long assessment. Sample limited to persons 45-64 years old, white, primarily Protestant or Catholic, at least 8th grade education, and an above marginal income. Predominantly married (86%), well-educated (mean = 13.7 years of education) and high income (median = $20,000 +). Utilized four questionnaires: Hassles Scale, Uplifts Scale, Recent Life Events Questionnaire, and Health Status Questionnaire. Hassles Scale measures frequency and intensity of events that hassled them in past month in the following areas: work, family, social activities, environment, practical considerations, finances, and health. Uplifts Scale measures frequency and intensity of uplifting events: work, family, social activities, environment, practical considerations, finances, and health. Health Status Questionnaire measured overall health status, total number of somatic symptoms reported, and reported energy level. A low order positive correlation between life events and somatic illness was confirmed (R2 =.14, p<.05); frequency and intensity of hassles were positively correlated to degree of somatic illness; this relationship was stronger than that obtained for life events (R2 =.13, p<.01); hassles added significantly to the relationship of life events and somatic illness; when effects of life events were removed statistically, hassles remained significantly related to somatic illness (R2 = .14, p<.01).
deMan, A. F., Balkou, S., & Iglesias, R. I. (1987). Social support and suicidal ideation in French Canadians. Canadian Journal of Behavioural Science, 19(3), 342-346.
*[Demaria, T., & Kassinove, H. (1988). Predicting guilt from irrational beliefs, religious affiliation, and religiosity. Journal of Rational-Emotive and Cognitive-Behavioral Therapy, 6, 259-272.] (found a correlation between religiosity and guilt in a "normal" sample (.20, p<.001))
*[Dember, W. N., & Brooks, J. (1989). A new instrument for measuring optimism and pessimism: Test-retest reliability and relations with happiness and religious commitment. Bulletin of the Psychonomic Society, 27(4), 365-366.]
Dentino, A.N., Pieper, CF, Rao, KMK, Currie, M.S., Harris, TE, Blazer, DG, Cohen, HJ (1999). Association of interleukin-6 and other biologic variables with depression in older people living in the community. Journal of the American Geriatric Society, 47, 6-11.
Desmond, D.P., & Maddux, J.F. (1981). Religious programs and careers of chronic heroin users. American Journal of Drug and Alcohol Abuse, 8, 71-83. (prospective cohort study of religious program participation among 248 San Antonio addicts (87% Hispanic, mean age 26, average years of opioid use 8, 95% heroin); over a 12-year period, only 11% entered religious programs (small number); among those entering religious programs, 45% were followed by a year or more of abstinence, which markedly exceeds that from conventional treatment or correctional interventions (2-18%))
DeVellis, B.M., DeVellis, R.F., & Spilsbury, J.C. (1988). Parental actions when children are sick: the role of belief in divine influence. Basic and Applied Social Psychology, 9, 185-196. (convenience sample of 72 parents with children ages 4-9 and no experience with an asthmatic child, who were chosen by church leaders (Unitarian, Mormon, Jehovah Witness, Lutheran, Episcopalian); given six hypothetical vignettes about illness in their children; examined belief in divine influence and parents' spiritual action in response to illness; concluded that the actions parents endorse in the face of their child's illness may be influenced by beliefs about who or what controls health, in particular beliefs in divine influence may play an important role)
Devins, G., Mann, J., Mandin, H., & Paul, L., et al (1990). Psychosocial predictors of survival in end-stage renal disease. Journal of Nervous and Mental Disease, 178, 127-133. (4-year prospective cohort study of conenience sample of 97 of 200 ESRD patients on hemodialysis, peritoneal dialysis, or renal transplantation in Calgary, Alberta; 19 of 97 died by 4 years; current religious practice (active vs inactive) was not associated with survival in multiple regression analyses (only age, organ dysfunction, and leisure activities predicted outcome) (R 6)
Dewhurst, K., & Beard, A.W. (1970). Sudden religious conversions in temporal lobe epilepsy. British Journal of Psychiatry, 117, 497-507. (religiosity in the epileptic has been recognized since Esquirol (1838); this articles describes 6 conversion experiences associated with TLE occurring in 26 cases showing religiosity out of 69 patients with schizophrenia-like psychoses of epilepsy (not necessary TLE); maintains that the visions of St. Teresa were probably temporal lobe epilepsy, as well as conversions of other famous religious persons)
Dhawan, N., & Sripat, K. (1986). Fear of death and religiosity as related to need for affiliation. Psychological Studies, 31, 35-38. (an experimental study involving 40 undergraduate students (mean age 18) in Northern India; divided into 20 high and 20 low on religiosity on basis of Bhushan's religiosity scale (Indian scale); experimentally induced fear of death was performed by exposing half of the subjects with high and low religiosity (Groups 1 and 3) to Sinha's Measure of Perception of Threat related to fear of death cards, and half were not exposed (Groups 2 and 4); found that the experimental groups (10 high and 10 low religiosity) (Groups 1 and 3) had greater need for affiliation with others; religiosity, however, did not moderate the experimentally-induced fear of death on affiliation; ie, religiosity did not serve as a moderator variable to reduce fear of death and subsequently influence affiliation behavior)
Diamond, E.L. (1982). The role of anger in essential hypertension and coronary heart disease. Psychological Bulletin, 92, 410-433. (review of the literature which concludes that anger and hostility play an important role in development of hypertension and coronary artery disease) (heart)
Diduca, D., Joseph, S. (1997). Schizotypal traits and dimensions of religiosity. British Journal of Clinical Psychology, 36 (part 4), 635-638.
Diekstra, R., & Kerkhof, A. (1989). Attitudes toward suicide: the development of a suicide-attitude questionnaire. In R.F.W. Diekstra, R. Maris, S. Platt, A. Schmidtke, & G. Sonneck (Eds), Suicide and Its Prevention (pp. 91-107). Leiden: E.J. Brill.
Diespecker, D.D. (1973). Some characteristics of attempted suicide. Medical Journal of Australia 2, 121-125. (84 records of suicide attempts over 12 month period in New South Wales around 1970; compared proportion of religious affiliations with 1966 general census; found that Catholics (n=18) less likely (p<.05), and those with no affiliation (n=5) significantly more likely than might be expected (p<.01); low N, very weak study)
Dimandopoulos, A. (1999). Exorcisms used for treatment of urinary tract disease in Greece during the Middle Ages and renaissance. American Journal of Nephrology, 19, 114-124.
Dittes, J.E. (1969). Psychology and religion. In G. Lindzey, E. Aronson (eds), The Handbook of Social Psychology, 2nd ed, vol 5, Reading, Mass: Addison Wesley, pp 602-659. (provides excellent discussion of prejudice relationship on p 632 - religion "makes prejudice and it unmakes prejudice" -- emphasizing that the truly committed have enhanced personal security, self-esteem, and therefore tends to reduce the psychological motivation prompting prejudice; also religious teachings of "brotherhood" are more attractive to those who are more committed; but as far as mental health is concerned, he notes "Results employing conventional personality inventories appear too slight and too contradictory to report in detail; The trend, if any, is for measures of religion to be correlated with indices of pathology and deficiency." ( p 637); he also notes that "... a generally consistent correlation has been reported between orthodox religious commitment and a relatively defensive, constricted personality... The label of authoritarianism has become the most popular general term to describe these characteristics..." (p 639) (quotes Adorno et al 1950; Gregory 1957; Jones 1958; Prothro & Jensen 1950; Putney & Middleton 1961; Ranck 1961; Rokeach 1960; Spilka 1958; Stanley 1964; Swickard 1963; Weima 1965); religious experience explained as "a kind of constriction of the ego, a curtailment of the usual patterns of perception, judgement, and behavior control. These phenomena have been likened variously to hypnosis, hysteria, thought control, psychoses, and regression in the service of the ego and sensory deprivation... The prediction is that the experience will be more common among persons with predispositional characteristics that could be described as weak egos. This presumably might show up in dependence on others, in intrapsychic conflict, or in various manifestations of low self-esteem, including guilt, or deficiencies of 'identity.'" (p 647-648)
Dlin BM et al (1969). Psychosexual... - see other file
D'Onofrio, B. M., Murrelle, L., Eaves, L. J., McCullough, ME, Landis, JL, Maes, H. H. (1999). Adolescent religiousness and its influence on substance use: preliminary findings from the Mid-Atlantic School-age Twin Study. Twin Research, 2, 156-168. (A prospective, population-based study of 6-18-year old twins and their mothers. A scale was developed to characterize adolescent religiousness (the Religious Attitudes and Practices Inventory); this scale consisted of three factors: theism, religious/spiritual practices, and peer religiousness. Twin correlations and univariate behavior-genetic models for these factors and a measure of beliefs that drug use is sinful revealed in 357 twin pairs that common environmental factors significantly influence these traits, but a minor influence of genetic factors could not be discounted. Structural equation modeling revealed that specific religious beliefs about the sinfulness of drugs and level peer religiousness mediated the relationship between theistic beliefs and religious/spiritual practices on substance use.)
Doherty, W.J., Schrott, H.G., & Metcalf, L. (1983). Effect of spouse support and health beliefs on medication adherence. Journal of Family Practice, 17, 837-841. (social support from wives is significantly related to medication compliance; prospective study of 150 middle-aged men ages 40-65 participating in the Coronary Primary Prevention Trial at University of Iowa's Lipid Research Clinic; spouse support assessed by interviewing patients, spouses, and clinic staff; sample was divided into thirds, with high and low spousal support groups compared on medication adherence; among high support group (n=28), 96% complied; among low support group (n=29), 70% complied (t=3.64, p<.001); concluded that social support may enhance compliance with medication, particularly if that support comes from spouse)
Domino, G. (1985). Clergy's attitudes toward suicide and recognition of suicide lethality. Death Studies, 9, 187-199. (C/S survey of 5 groups of clergy (28 Protestant, 25 Catholic, 20 Jew, 16 Eastern religion, 23 nontraditional ministers) (n=112) were administered a 13-item Recognition of Suicide Lethality scale; Catholics were most knowledgeable and Eastern religion/nontraditional ministers were least knowledgeable; as a group, the clergy were no more able to recognize sings of suicide lethality than educated lay-persons, and substantially less well than other mental health professionals)
Donahue, M.J. (1985). Intrinsic and extrinsic religiousness: Review and meta-analysis. Journal of Personality and Social Psychology, 48, 400-419. (review of literature shows that the mean correlation between IR and prejudice is -.05, compared to +.34 for ER; mean correlation between IR and dogmatism is .06 (uncorrelated), compared to +.36 for ER; mean correlation between IR and death anxiety is -.06 to -.17, compared with +.27 to +.30 for ER)
Donahue, M.J., & Benson, P.L. (1995). Religion and the well-being of adolescents. Journal of Social Issues, 51, 145-160. (R) (religiousness positively associated with prosocial values and behavior, negatively related to suicide ideation and attempts, substance abuse, premature sexual involvement, and delinquency, 50% lower substance abuse and violence)
Dorn, H.F. (1959). Some problems arising in prospective and retrospective studies of the etiology of disease. NEJM, 261, 571-579. (remarks on observational studies, especially problems if retrospective case-control studies vs. prospective cohort studies; makes case for observational studies over clinical trials) (no religion)
Donelson, E. (1999). Psychology of religion and adolescents in the United States: past to present. Journal of Adolescence, 22, 187-204. (Paper discusses religious conversion, religious mobility, religious experience, images of God, identity, mental health and coping among adolescents).
Dossey, L. (1993). Healing Words: The Power of Prayer and the Practice of Medicine. San Francisco: Harper. (best selling popular book)
Dossey, L. (1999). Do religion and spirituality matter in health? A response to the recent article in the Lancet. Alternative Therapies, 5 (3), 16-18.
Doukas, D.J., Waterhouse, D., Gorenflo, D.W., & Seid, J. (1995). Attitudes and behaviors on physician-assisted death: A study of Michigan oncologists. Journal of Clinical Oncology, 13, 1055-1061. (C/S survey of membership lists of oncologists from Mich St Med Soc and Am Soc Clin Oncol; 154 of 250 respondents (62%) (83% men, mean age 49, 31% Catholic, 28% Protestant, 17% Jewish, 8% none; attitudes toward passive euthanasia, assisted suicide, and active euthanasia with 22-item scale, and two additional items on legalizing PAS; 81% indicated they had been involved in passsive euthanasia (withholding of life-sustaining measures); 38% indicated they had been asked means/instruction to take life; 18% indicated they had provided means (a prescription) and 1% indicated they had given instructions on how to end life; 43% indicated they had ben asked to perform active euthanasia, 4% had done it; 75% opposed active euthanasia and 66% opposed PAS; university-based oncologists had more favorable attitudes toward PAS and active euthanasia; 45% of those without religious affiliation, 25% of Jewish, 10% of Catholic, and 9% of Protestant would provide means/instruction to end person's life)
Downey, A.M. (1984). Relationship of religiosity to death anxiety of middle-aged males. Psychological Reports, 54, 811-822. (examines C/S relationship between religiosity and death anxiety among 237 men ages 40-59 years, volunteers from various organizations in the Baltimore-Washington, metropolitan area -- well-educated professionals; 13-item religiosity scale; Boyar's Fear of Death Scale used; did not find that males who were less religious would exhibit higher scores on death anxiety than men who were more religious; further analyses revealed a curvi-linear relationship with death anxiety (moderately religious had the highest death anxiety, more than those with either high or low religiosity)
Doyle, D., & Forehand, M.J. (1984). Life satisfaction and old age. Research on Aging, 6, 432-448. (C/S survey of representative national sample of 2,306 persons age 40-96 (Louis & Harris survey for National Council on Aging); importance of religion on a 1-3 scale; dependent variable was 18-item Neugarten et al (1961) Life Satisfaction Index; regression models run for groups aged 40-54, 55-64, and 65 or over; results indicated a positive association between importance of religion and life satisfaction (beta=.18, likely very significant, but no p value given) and was the second strongest predictor of LS behind "Loneliness a problem" (negatively related) for the age 40-54 group (n=1029); in the 55-64 group (n=552), religion was only weakly positively correlated with LS (beta=.04); among those age 65 or over (n=567), importance of religion was somewhat more strongly related to LS (beta=.08), at about the same level as social involvement) (only control variable in these analyses was total family income) (association between religion and life satisfaction was not discussed) (good)
Dreger, R.M. (1952). Some personality correlates of religious attitudes as determined by projective techniques. Psychological Monographs, 66 (3) (Whole No. 335) (religious person found to be more conforming and ego defensive while the non-religious persons was more independent)
Drevenstedt, G.T. (1998). Race and ethnic differences in the effects of rleigious attendance on subjective health. Review of Religious Research, 39, 245-263. (GSS data used to examine effects of religious attendance on subjective health among Whites, Blacks, and Latinos; RA associated with health in Whites and younger Black and Latino women, but controlling for subjective religiosity explained away all bivariate associations)
Dreyfuss, F. (1953). The incidence of myocardial infarctions in various communities in Israel. American Heart Journal, 45, 749-755. (case-control study that reviewed 412 cases of myocardial infarction hospitalized by several medical services of Israel; examined rates of MI in three different groups of Jews (Jews originating from Europe called Ashkenazi Jews, Jews from Spain and other western Mediterranean countries called Sefardi Jews, and Jews from countries around Eastern Mediterranean -- the Arab countries, Kurdistan, Iran, etc. -- called oriental Jews); found that there was a small proportion of oriental Jews with MI (5.3%) than expected (they make up 12-26% of population), but a considerably largely proportion of Ashkenazi Jews with MI (85%); oriental Jews belong to lower social classes and lead a more primitive way of life; they are less likely to smoke and have lower rates of hypertension; religious differences in terms of orthodoxy between these two groups were not discussed)
Dube, K.C., Jain, S.C., Basu, A.K., & Kumar, N. (1975). Patterns of the drug habit (cannabis) in hospitalized psychiatric patients. Bulletin on Narcotics, 27 (2), 1-10. (C/S survey of all males admitted for the first time to Agra mental Hospital In India between 1971 and 1972 (n=566); attempt to establish a causal connection between cannabis use and psychiatric illness; found that among Hindus, there were more cannabis users than there were among Moslems (25.8% vs. 3.8%); among Hindus, this was particularly true among Thakur (warrior) caste (30.6%) and was lower among the Brahmin (priests) caste (24.0%) (although not much lower)
(Dublin, L.I. (1933). To Be or Not to Be. New York: Smith & Haas.) (don't have it) (more suicides among Protestants than Roman Catholics in U.S.)
Duckro, P.N., & Magaletta, P.R. (1994). The effect of prayer on physical health - experimental evidence. Journal of Religion and Health, 33, 211-219. A review and critique of major scientific journal articles on direct effects of prayer upon physical health. Correlational studies - Many researchers have used correlational method in which prayer is considered as it relates to a specific aspect of health. In examples used, a large majority of patients believe they can receive physical healing as a result of prayer. Comprehensive reviews of corr. studies have found that religiosity, defined in various ways, is most often positively related to health. Authors conclude that body of evidence contradicts those who would argue that religiosity has no bearing on physical health or even an obstacle to competent medical care. Experimental Studies - Joyce & Welldon (1965) - double blind study of the effect of intercessory prayer on 19 pairs of patients suffering from chronic or progressively deteriorating psychological or rheumatic disease. They had difficulties in matching subject pairs and controlling amount of prayer. Colipp (1969) - Triple blind investigation of efficacy of prayer on leukemic children. 10 children were randomly chosen to be prayed for. 10 Protestant families in another city prayed for them daily for 15 months. After 15 months, 7 of 10 prayed for survived while only 2 of 8 in control survived. Criticized for small sample, poor matching and number of confounds. Loehr (1959) - Prayer on plants - germination of seeds and growth of seedlings - heavily criticized for lack of statistical analysis and contradictory results. Spindrift Papers - Klingbeils 20 years of work - cosmic pattern making and pattern-mending force which guides all life and even matter. Did studies applying prayer to yeast and seedlings. Eventually moved into far reaches of parapsychology and considered their studies basic questions regarding nature of reality. Criticized for methodology, definition and interpretation. Byrd (1988) - 393 coronary care patients - double blind (controls received normal treatment, others received intercessory prayer). Prayer group had significant fewer instances of CHF, arrest & pneumonia. Determined 16% of variance in overall outcome could be attributed to prayer. Criticized for control of nature or prayers from outside the study and notable in-group variations.
Dudley, M.G., & Kosinski, F.A. (1990). Religiosity and marital satisfaction: a research note. Review of Religious Research, 32, 78-86. (C/S survey of 228 married 7th day Adventists living with spouses; marital satisfaction measured by Short Marital Adjustment Test; 86% reported religion had a positive effect on marriage relationship; private religious practices (prayer, Bible reading, family worship), intrinsic religiosity, and public religiousness (attendance, witnessing, giving financial support) were all significantly related to marital satisfaction; after controlling for six covariates, congruence on church attendance and religiosity, intrinsic religiosity, and private religious practices were significantly related to marital satisfaction)
Dudley, R.L., & Cruise, R.J. (1990). Measuring religious maturity: A proposed scale. Review of Religious Research, 32, 97-109. (Administered 58 intrinsic, extrinsic, quest items to 491 students from 2 Catholic and Seventh-Day Adventist colleges; it a factor analysis, coming up with three factor construct of intrinsic, extrinsic, and maturity; ended up with an 11-item Religious Maturity Scale, which made up the maturity factor above; not surprising, the " maturity " scale was strongly correlated with the Quest scale)
Dudley, R.L., Mutch, P.B., & Cruise, R.J. (1987). Religious factors and drug usage among Seventh-day Adventist Youth in North America. Journal for the Scientific Study of Religion, 26, 218-233. (C/S survey of random sample of 801 young adventist youth ages 12-24 from 71 churches in North America; as a reason for not using drugs, "My commitment to Christ" was the strongest predictor of abstinence from alcohol, tobacco, and all drugs combined; among religious practices, regular participation in family worship was most strongly related to abstinence, with attendance at Sunday school first for alcohol and personal prayer first for tobacco; membership status of youth, mother, or father, or years of parochial education had little effect on drug use; some controls)
Dufton, B.D., & Perlman, D (1986). Loneliness and religiosity: In the world but not of it. Journal of Psychology and Theology, 14, 135-145. (C/S survey of 232 introductory psychology students from Winnipeg, Canada; nonbelievers (n=76) (70% with no religious preference) compared with nonconservative (n=80) and conservative believers (n=76) (50% male; average age 19; 94% single,; 72% lived with parents; coping responses assessed by 35-item Russell et al (1984) measure, relationship characteristics measured by Social Provisions Scale and size of social network, and loneliness measured by UCLA Loneliness Scale; loneliness did not differ between groups; groups did differ in terms of social network size, opportunities for nurturance, reliable alliance, and guidance, with conservative group having the highest scores on these measures; despite having better relationship characteristics and larger social networks, conservative believers were no less lonely than non-believers; religious coping in this study among conservative believers was done in addition to non-religious coping behaviors; thus, it was additive)
Duke, J.T., & Johnson, B.L. (1984). Spiritual well-being and the consequential dimension of religiosity. Review of Religious Research, 26, 59-72. (mailed survey to national sample of 1384 Mormons; identified 7 religiosity factors, including three traditional ones (public, private, and belief dimensions) and four new consequential factors (Beatitudes, integrity, loving service, and spiritual well-being) [correlations, but no statistical tests]
Dunbar-Jacob, J., Dwyer, K., & , Dunning, E.J. (1991). Compliance with antihypertensive regimen: A review of the research in the 1980's. Annals of Behavioral Medicine, 13, 31-39. (compliance can be enhanced by social support networks)
Dunkel-Schetter, C., Fernstein, L.G., Taylor, S.E., & Falke, R.L. (1992). Patterns of coping with cancer. Health Psychology, 11, 79-87. (C/S survey of convenience sample of 603 of 1068 cancer patients from oncology practices and support groups in Los Angeles, CA, ages 21-88, mean age 58, 93% White, 42% with breast CA, 13% with GI CA; religiosity= one item on reported strength of spiritual belief; cognitive escape-avoidance (in which prayer was categorized, along with "prepared for the worst", "wished situation would go away", slept more than usual, "went along with fate", etc.) was associated with less positive affect (POMS) and greater degree of stress, and of course, higher religiosity; higher religiosity, however, significantly associated with "focus on positive" (beta=.35, p<.001), but correlations with affect and stress level not examined (used as control variable only for those analyses); poor study because of mixture of prayer with other negative coping behaviors, and weak measure of religiosity)
*[Dunn, R.F. (1965). Personality patterns among religious personnel. Review of Catholic Psych Rec, 3, 125-137] (religious individuals more perfectionistic, withdrawn, insecure, depressed, worrisome, inept, and "men were somewhat feminine in interest. Women, on the other hand, tended to have somewhat masculine interests")
DuRant, R.H., Pendergrast, R. & Seymore, C. (1990). Sexual behavior among Hispanic female adolescents in the United States. Pediatrics, 85, 1051-1058. (C/S survey of national probability sample (Cycle III of 1982-83 National Survey of Family Growth) of 202 unmarried Hispanic adolescent females ages 15-19; religious variables were religious affiliation and frequency of church attendance; outcome was sexual intercourse, with 42% of women sexually active; girls with no religious affiliation were significantly more likely to be sexually active (82% vs. 18%, p<.01); sexually active girls also reported significantly less church attendance than virgins (p<.001); in regression model, factors directly related to sexual activity included lack of religious affiliation (r=.24, 3.0% of variance and second strongest predictor) (church attendance dropped out as a predictor when race, education, and income level were included in the model); 82% of those without religious affiliation were sexually active)
Durkheim, E. (1897). Le Suicide. Paris: Felix Alcan. (religiosity reduces the risk of suicide in a society; showed that suicide rates higher for Protestants than Catholics or Jews, because Protestant church doesn't have same degree of social integration as Ca or J)
Durkheim, E. (1951). Suicide (Trans. J.A. Spaulding & G. Simpson). New York: Free Press (Original work published 1897).
Dwyer, J.W., Clarke, L.L., & Miller, M.K. (1990). The effect of religious concentration and affiliation on county cancer mortality rates. Journal of Health and Social Behavior, 31, 185-202. (C/S survey using county-level cancer mortality data from the National Center for Health Statistics (3,063 counties) for 1968-1970 and 1971-1974 and 1975-1980; religious data from a study of churches and church membership in U.S. (Quinn et al 1980); found that religion (defined as % of population with full membership or as degree of religious conservativeness) had a significant impact on mortality rates from cancer, even after controlling for 15 factors known to affect cancer mortality; conservative Protestants and Mormons had the lowest mortality rates and counties with higher concentrations of Jews or liberal Protestants had the highest cancer mortality; concluded that the general population in an area with high concentration of religious participants may experience health benefits resulting from diminished exposure to or increased social disapproval of behaviors related to cancer mortality)
Dysinger, P.W., Lemon, F.R., Crenshaw, G.L., & Walden, R.T. (1963). Pulmonary emphysema in a non-smoking population. Diseases of the Chest, 43, 17-25. (case-control study of 64,256 Seventh-Day Adventists in California (non-drinking, non-smoking population, that takes in less meat, fish, coffee, and tea), compared with general California population; no difference for SDA women; significantly fewer deaths from pulmonary emphysema was found for SDA men compared with non-SDA men (expected=22, observed=4); there were also fewer than expected deaths from bronchitis, bronchial asthma, pulmonary TB and pneumonia among SDA men)
