Past Research
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F
Facione, N.C., & Giancarlo, C.A. (1998). Narratives of breast symptom discovery and cancer diagnosis: Psychologic risk for advanced cancer at diagnosis. Cancer Nursing, 21,430-440. This study examines how women decide whether and when to seek evaluation for self discovered symptoms of breast cancer. Investigators examined 104 narratives told by 80 white, Latino, and African-American women who participated in one of sixteen community-based focus groups. Reasons for advanced disease at diagnosis included such things as incorrect symptom attribution and arrest estimation, reluctance to consider the threat posed by the symptom, failure to tell another person about the symptom, and expectations of abandonment by mail partners, deportation, prejudice, and refusal of treatment due to poverty. Mention of religious police were most frequent in narratives of African-American women discussions of God and spirituality were quite varied in relationship to cancer but "none of the narratives spoke of religious beliefs that constrained or prohibited the evaluation and treatment of breast symptoms."
*[Falbo, T., & Shepperd, J.A. (1986). Self-righteousness: Cognitive, power, and religious characteristics. Journal of Research in Personality, 20, 145-157.]
Fallon, B.A., Liebowitz, M.R., Hollander, E., Schneier, F.R., Campeas, R.B., Fairbanks, J., Papp, L.A., Hatterer, J.A., & Sandberg, D. (1990). The pharmacotherapy of moral or religious scrupulosity. Journal of Clinical Psychiatry, 51, 517-521. (case series of 10 patients at NY State Psychiatric Institute with debilitating moral or religious "scrupulosity" who were treated with fluoxetine or clomipramine; 7/10 patients completed open treatment of at least 8 weeks; 5/7 patients were rated as much improved; of the 4 nonresponders at 3 months, 2 responded after longer treatment trials; concluded that extreme moral or religious concerns may be a form of OCD and that scrupulosity can be effectively treated with SSRI's)
Farakhan, A., Lubin, B., & O'Connor, W.A. (1984). Life satisfaction and depression among retired black persons. Psychological Reports, 55, 452-454. (3-month prospective cohort study of convenience sample of 30 elderly Black persons ages 52-97 from predominantly rural areas in Missouri (23/30 were women, two-thirds lived alone, 29/30 Protestant); assessed 1 month pre-retirement, immediately after retirement, and 1 month after retirement; general adjustment and life satisfaction measured with Ecosystem Assessment Record (O'Connor 1979); mood assessed with Depression Adjective Checklist-E (Lubin 1981); "primary correlates of high life satisfaction were health, family, church and private or intimate time spent" (p 454); no correlates or statistical tests of significance were given)
Faunce, W.A., Fulton, R.L. (1958). The sociology of death: A neglected area of research. Social Forces, 3, 205-209. 104 sociology students at Wayne State University answered a questionnaire with 20 incomplete sentences about death where they were asked to fill in the blanks. "The respondents who were primarily spiritually oriented thought of death almost exclusively as simply a transition to another form of life" (p.208), although no statistics are given to determine whether this is significant or not. Those who were classified as more religious or spiritual also indicated more anxiety about death or the dead, although no statistics are given to determine whether this is significant or not.
Faupel, C. E., Kowalski, G. S., & Starr, P. D. (1987). Sociology's one law: Religion and suicide in the urban context. Journal for the Scientific Study of Religion, 26(4), 523-534.
Favazza, A. R. (1982). Modern Christian healing of mental illness. American Journal of Psychiatry, 139, 728-735
Fawzy, F.I., Cousins, N., Fawzy, N.W., Kemeny, M.E., Elashoff, R., & Morton, D. (1990a). A structured psychiatric intervention for cancer patients: I. Changes over time and methods of coping and affective disturbance. Archives of General Psychiatry, 47, 720-725. (randomized trial involving 80 patients with malignant melanoma; half assigned to routine care; other half assigned to structured series of six support groups; these weekly meeting were designed to help patients cope better with the illness and its effects on their families [like church!]; results showed a significant reduction in depressed mood on the POMS and more active coping strategies)
Fawzy, F.I., Kemeny, M.E., Fawzy, N.W., Elashoff, R., Morton, D., Cousins, N., & Fahey, J.L. (1990b). A structured psychiatric intervention for cancer patients: II. Changes over time in immunological measures. Archives of General Psychiatry, 47, 729-735. Immediate and long term effects on immune function measures of a 6 week structured psychiatric group intervention for patients with malignant melanoma. 35 in intervention. Group showed significant increase, compared to 26 controls, in % of large granular lymphocytes (CDS7 w/Lev-7), (p<.01) along with indications of increase in NK cytotoxic activity (p=.034) and natural killer (NK) cells (CD16 with Lev-II and CD-56 with NKH1) (p=.022); and a small decrease in % of CD4 (helper/inducer) T cells (p=.042). These results were not evident at 6 week follow-up. Psychiatric intervention was meeting 1 1/2 hours for 6 weeks in groups of 7-10 with focus on health education, enhancement of problem solving skills regarding condition, stress management/relaxation techniques and support. Affective state was measured by three scales of Profile of Mood States (depression-dejection, tension-anxiety, anger-hostility), and coping was measured with Dealing with Illness-Coping Inventory. Anxiety and depression were significantly negatively correlated with Lev-7+ LGL's (r=-.32, p<.01 for both), and negatively correlated with interferon-augmented NK cell activity (anxiety: r=-.37, p<.04; depression: r=-.33, p<.06). Anger was significantly and positively correlated with Lev -7+ LGL's (r=.39, p<.002) and with interferon-augmented NK cell activity (r=.45, p<.008). No significant correlations with coping scales found.
Fawzy FI, Fawzy NW, Hyun CS, Elashoff R, Guthrie D, Fahey JL, Morton DL (1993). Malignant melanoma: effects on an early structured psychiatric intervention, coping, and affective state on recurrence and survival 6 years later. Archives of General Psychiatry, 50, 681-689. Randomized controlled experimental study using Cox proportion hazards regression model to quantify relationship between treatment and outcomes adjusted by covariates (age, sex, Breslow depth, tumor site, baseline Profile of Mood States Total Mood Disturbance, baseline natural killer cell activity and treatment [group intervention]). 68 patients with malignant melanoma at UCLA were used who had participated in a 6 week structured psychiatric group intervention 5-6 years earlier, shortly after diagnosis and initial surgical treatment. Experimental group was 16 males and 18 females. Control group was 17 males and 17 females. For controls, there was trend for recurrence (13/34) and statistically greater rate of death (10/34) than for experimental patients (7/34 and 3/34 respectively). Being male and (p=.01) and having a greater Breslow depth (p=.0001) predicted greater recurrence and poorer survival. ANCOVA's found only Breslow depth (p=.0001) and group intervention (p=.05) were significant. Adjusting for Breslow depth, treatment effect remained significant (p=.04). Baseline affective distress and baseline coping were significant predictors for recurrence and survival (p<.05). High levels of baseline distress as well as baseline coping and enhancement or active-behavioral coping over time were predictive of lower rates of recurrence and death.
Fedio, P. (1986). Behavioral characteristics of patients with temporal lobe epilepsy. Psychiatric Clinics of North America, 9, 267-281. (review) (more balanced in its presentation of interictal personality traits of TLEs, and puts less emphasis on religious characteristics; left TLE may be more prone to psychogenic symptoms than right TLE; important study would be to compare religious preoccupations before and after temporal lobe surgery) (this article came out before Tucker et al 1986 article)
Fehr, L.A., & Heintzelman, M.E. (1977). Personality and attitude correlates of religiosity: A source of controversy. Journal of Psychology, 95, 63-66. (C/S survey of 120 students in introductory psychology at University of Cincinnati (mean age 20, 50% female); administered Allport-Vernon-Lindzey Study of Religious Values, Brown Modification of thouless Test of Religious Orthodoxy, Manifest Anxiety Scale, 10-item version of California F Scale (authoritarianism), Lovibond Humanitarian Scale, and Coopersmith Self-Esteem Inventory; religious values positively related to humanitarianism (.26, p<.01), but unrelated to anxiety, self-esteem, or F scale; religious orthodoxy positively related to F scale (.32, p<.01), but not to anxiety, self-esteem, or humanitarianism; no control variables)
Fehring, R.J., Brennan, P.F., & Keller, M.L. (1987). Psychological and spiritual well-being in college students. Research in Nursing & Health , 10, 391-398. (two C/S studies, one of 95 freshman nursing students and the other of 75 randomly selected college students; depression measured with BDI, life change inventory (LCI), spiritual well-being scale (SWBS), and religious life scale (RLS); among nurses, SWB inversely correlated with depression (r=0.41, p<.001 (but religious well-being and spiritual maturity was unrelated to depression); profile of mood states (POMS) measured along with BDI in second study; SWB inversely related to BDI (r=-.46, p<.001) and POMS (r=0.35, p<.001), but religious well-being and spiritual maturity were unrelated to either depression outcome) (none of correlations controlled) (negative study)
Fehring RJ, Miller JF, and Shaw C. (1997). Spiritual well-being, religiosity, hope, depression and other mood states in elderly people coping with cancer. Oncology Nursing Forum, 24(4), 663-671. A descriptive correlational and comparison study designed to determine the relationships among spiritual well-being, religiosity, hope, depression and other mood states in 100 elderly people (67 female, 33 male; mean age = 73 years) coping with cancer and to see if differences exist among elderly with high and low intrinsic religiosity and high and low spiritual well-being. Ss were chosen from acute-care units of two hospitals in the midwestern US. A majority of the subjects were Roman Catholic (42) or Lutheran (18). Measures used: Intrinsic/Extrinsic Religiosity Scale (Gorsuch & McPherson, 1989), Spiritual Well-Being Index (Paloutzian & Ellison, 1982), Miller Hope Scale (Miller & Powers, 1988), Geriatric Depression Scale (Yesavage et al., 1983), Profile of Mood States (McNair et al., 1971), Symptom Distress Scale (McKorkle & Young, 1978). Results show a consistent positive association of intrinsic religiosity with the vigor subscale (POMS, 0.38), hope (0.58) & spiritual well-being (0.77) and negative associations with geriatric depression(-0.44), total mood state (POMS, -0.39) and tension(-0.37), depression (-0.39), fatigue (-0.28) and confusion (-0.28) subscales of POMS (all have p<.01). Similar correlations are indicated for spiritual well-being - positive for hope (0.75) & vigor (0.51, p<.05) and negative for geriatric depression (-0.52), total mood state (-0.50) and the following POMS subscales: tension (-0.45), depression (-0.46), anger (-0.30), fatigue (-0.39), and confusion (-0.34) (p<.01 unless otherwise indicated). "Based on an analysis of covariance (ANCOVA) with symptom distress as the covariant, the subjects with high intrinsic religiosity had significantly higher hope [F=18.09] (p 0.001) and lower depression [F=7.02, p 0.01] and negative mood states compared to the low intrinsic religiosity group. Although none of the POMS subscales reached a probability of p 0.01, the direction of the scores consistently favored the group with high intrinsic religiosity." (p. 668). In the ANCOVA, hope was also positive correlated with high Spiritual Well-Being (F=57.13), high Religious Well-Being (F=56.13) and high Existential Well-Being (F=58.04) (all had p 0.001). No subject references prior to 1994 and no references referring to Pargament's work on religious coping.
Feifel, H. (1974). Religious conviction and fear of death among the healthy and the terminally ill. Journal for the Scientific Study of Religion, 13, 353-360. (C/S survey of convenience sample of 95 physically healthy and 92 terminally ill patients (both groups similar on age, sex, education, intelligence, SES, marital, children, recent death); religious creed, self-rated religiosity, and religious attendance -- based on responses, persons divided into high and low religious groups; outcome was frequency of thoughts about death and suicide, and conscious fear of death assessed with a single item 5-level variable; no significant differences were found between religious and nonreligious healthy or terminally ill patients; no difference in fear of death identified between believers and non-believers)
Feifel, H., & Schag, D. (1980-1981). Death outlook and social issues. Omega: Journal of Death and Dying, 11(3), 201-215.
Feigelman, W., Gorman, B.S., & Varacalli, J.A. (1992). Americans who give up religion. Journal for the Scientific Study of Religion, 76 (3), 138-144 (C/S survey; from NORC GSS pooled samples through 1972-1990 (n=4,893 "nones"); based on two questions (current religious preference and religion in which raised) allows division into "pure nones" and "disaffiliates" (and a third category of converts who were not raised in any but who now claim an affiliation); three reasons (according to Andrew Greeley (force of secularization, family strain, and religious exogamy); GSS surveys indicate that disaffiliates report themselves as very happy about 10% less often than the religiously committed; when controlling for satisfactions with marriage, work, etc., the effect weakened (not surprisingly!)
Fein, L.G. (1958). Religious observance and mental health: A note. Journal of Pastoral Care, 12, 99-101. 31 alcoholics and 50 psychiatric patients in Connecticut were compared with 25 male and 30 female controls on degree of religious observance in their childhood homes. Religious observance was measured by 2 questions: 1) What was the religion of your parents? 2) Would you describe the religious observance in your childhood home as having been orthodox or token observance (controls had a 3rd choice of "liberal" not available to the other subjects)? It was found that regular religious observance in the childhood home was less common among alcoholics and psychiatric patients than among the controls. Though significance is referred to as p<.01, it is unclear what comparisons were done by the researcher (normals vs. psych/alcoholics). 50% of psych sample Jewish vs. 16% of normal sample, although 0% in Alcoholics (no stat comparison made).
Feldman, J., & Rust, J. (1989). Religiosity, schizotypal thinking, and schizophrenia. Psychological Reports, 65, 587-593. (case-control study; association between religiosity and schizotypal thinking examined in sample of acute and chronic schizophrenics (cases) and a normal sample (controls); normals were 70 men and women at London University; 31 acute schizophrenics (13 men, 18 women) in London; Rust's Inventory of Schizotypal Thinking was administered; religiosity measured based on two items (without my religion I would be lost; religion is not particularly important to me); second study, involved 36 chronic schizophrenics (25 men, 11 women) at St. Mary's hospital in London; both groups, average age was in 30's; correlation between religiosity and schizotypal thinking in controls was -.17 (p=.03); in the acute schizophrenics, it was 0.15 (p=.15), and in the chronic schizophrenics it was 0.11 (p=ns) (and religiosity was not significantly different than in 10 controls matched for age); but the positive correlations in the acute schizophrenics and in the chronic schizophrenics were both significantly different than the negative correlation in normals; concluded that religious thought is of a different nature in normals vs. schizophrenics, and that the processes leading to the development of religious beliefs may be different in schizophrenics vs. normals (although the author's conclusion that "Our results generally support a connection between religious experience and factors associated with the etiology of schizophrenia" is not substantiated)
Fellows, W. J. (1979). Religions: East and West. New York, New York: Holt, Rinehart and Winston. Discusses prehistoric, primitive, and ancient religions. Examines Hinduism, Jainism, Sikhism, Buddhism, Confucianism, Taoism, Judaism, Christianity, Islam. The earliest remains of Homo sapiens show evidence of some kind of ceremonial treatment of the dead (p 17). In the Old Stone Age, there is evidence that Neanderthals conducted ceremonies when disposing of human bodies after death. Belief in survival after death was apparently present, given the position in which bodies were buried, in the tools and ornaments that were buried with them, and the placement of red powder (the symbol of life) next to their bodies. These findings are reflective of how early humans arising in places around the globe dealt with their dead.
Ferdinand KC. (1997). Lessons learned from the Healthy Heart Community Prevention Project in reaching the African American population. Journal of Health Care for the Poor and Underserved 8(3:366-71; discussion 371-2. Discusses an ongoing program of cardiovascular risk identification and modification in an African-American community in New Orleans. Program targets low socioeconomic status African-Americans, a group at higher risk for CAD, stroke, and overall cardiovascular mortality. Programs have included use of barber shops and beauty salons as BP screening sites. Church base programs include ministers delivering "healthy heart sermons". The original HHCPP Given God a Hand Program included health education at various churches, including sermons on the topics of high blood pressure, high cholesterol, smoking, and exercise. Most ministers were receptive to receiving health messages from health professionals. Nurse volunteers and lay person BP specialists helped to conduct BP screening either prior to or after church services.
Fernando, S.J.M. (1975). A cross-cultural study of some familial and social factors in depressive illness. British Journal of Psychiatry, 127, 46-53. (case-control study of four groups of people matched on area of birth and residence, social class, age, and sex (all from east end of London): Jews with primary depression (n=46), Protestants with primary depression (n=71), normal Jews (n=41), and normal Protestants (n=76) (normals obtained from surgical inpatient service); religiousness assessed among Christians by frequency of church attendance; among Jews, religiousness was assessed on the basis of several different religious practices; findings indicated that depressed Jews were significantly less religious than normal Jews (41% of depressed Jews had low religiousness compared with 12% of normal Jews, p<.01); 30% of depressed Jews were highly religious, compared to 44% of normal Jews; 4% of depressed Protestants were very religious compared with 12% of normal controls, a difference that was not statistically significant; authors concluded that this was evidence that "loosening of communal bonds and/or weakening of religious behavior is of particular relevance to depression among Jews in comparison to Protestants" (p 51) (excellent study)
Fernando, S.J.M. (1978). Aspects of depression in a Jewish minority group. Psychiatria Clinica, 11, 23-33. (C/S survey of 234 subjects from various hospitals in East London; same study as Fernando (1975) above; explained lower religiosity among depressed Jews with three hypotheses: (1) Orthodox Jews may deal with depression in religious settings, resulting in reduced numbers of religious Jews found in this medical setting; (2) Judaic religious practice/belief may protect Jews from developing depression)
Ferngren, G.B. (1992). Early Christianity as a religion of healing. Bulletin of the History of Medicine, 66, 1-15.
*[Fernquist, R.M. (1995). A research note on the association between religion and delinquency. Deviant Behavior, 16, 169-175. (178 college students in Utah; examined victimless crimes (smoking cigarette, smoking marijuana, getting drunk on alcohol) and victim crimes (breaking into home/building, stealing something worth more than $20); religiosity measured by frequency of prayer and church attendance; religiosity was inversely associated with both victim and victimless crime)
Fernquist, R. M. (1995-1996). Elderly suicide in western Europe 1975-1989: A different approach to Durkheim's theory of political integration. Omega: Journal of Death and Dying, 32(1), 39-48.
Fernsler, J.I., Klemm, P.D., and Miller, M.A. (1999). Spiritual Well-Being and Demands of Illness in People with Colorectal Cancer. Cancer Nursing, 22(2):134-140. Self-selected computer network sample of 121 colorectal cancer patients designed to identify relationships between spiritual well-being and the Demands of Illness (DOI). Spiritual well-being measured by Paloutzian & Ellison's (1982) Spiritual Well-Being (SWB) Scale; DOI assessed through 125-item DOI Inventory, with 7 subscales. 50% F, mean age 52, 63% Christian, 87% American, 46% with incomes greater than $60K; youngest group (25-45) reported greatest DOI. Descriptive correlational and ANOVA methods used. SWB scores highest among Fs, Christians, & recent treatment patients. SWB composed of religious well-being (RWB) and existential well-being (EWB) (difference not explained here). Significant but moderate correlations reported between WEB & DOI (all negative, from -.36 to -.18, ps.01), 3 DOI subscales (physical symptoms, monitoring requirements, and treatment issues) related to RWB (negative, between -.21 and -.19, ps.05).
Ferrada-Noli, M., & Sundbom, E. (1996). Cultural bias in suicidal behavior among refugees with post-traumatic stress-disorder. Nordic Journal of Psychiatry, 50, 185-191.
Ferraro, K.F., & Albrecht-Jensen, C.M. (1991). Does religion influence adult health? Journal for the Scientific Study of Religion, 30, 193-202. (C/S survey of 2,939 subjects, a probability sample of pooled NORC GSS (English-speaking, non-institutionalized persons age 18 or older in U.S.) data from 1984 and 1987; religious variables were degree of religious conservatism (based on affiliation with rankings provided by Davis & Smith NORC codebook), religious practice index (how often pray, attend religious services, strength of religious affiliation, church affiliated group membership), closeness to God, belief in afterlife were religious measures; health status measured by a subjective health item, satisfaction with health and physical condition, hospitalization or disability episode in last 5 years; health status was inversely related to religious conservativeness (-.17, p<.05) and positively related to religious practice (.06, p<.01), after controlling for 10 other variables (? role of multiple collinearity; religious practice index is a mixture of diverse variables); concluded that effects of practice on health were not trivial, being equal to education "long considered a pivotal factor in predicting health status", p 198)
Ferraro, K.F. (1998). Firm believers? Religion, body weight, and well-being. Review of Religious Research, 39, 224-244. (C/S survey of probability sample of 3,497 adults participating in Americans' Changing Lives (ACL) 1986 survey, which oversampled Blacks and elderly; in addition, another data set involving state-wide U.S. ecological data on religiosity and body weight (MicroCase Corporation 1993); in ACL survey, well-being measured by a single measure of happiness (1-4 scale) and by an 11-item version of CES-D; three dimensions of religiosity were used: religious practice (attendance, reading religious material, watching religious TV/radio), religious identity (importance of religion, 1-4 scale), and religious coping (how often seek spiritual comfort/support for problems), and affiliation; body weight measured by Quetelet Index: obesity defined as 1 SD above mean for sex and slight persons defined as 1 SD below mean for sex; covariates included SES, age, race, marital status, and region of country; ecological data included "percent obese, including several measures of religious activity and other characteristics; ecological data results: states with higher proportion of persons with no religious affiliation have lower rates of obesity, where % Baptist is positively associated with obesity; ACL survey results: highest body weight found among Piestistic and Fundamentalist Protestants, which Jews and non-Christians have lowest weight, differences which disappear when demographic characteristics are controlled; obesity is also associated with higher levels of religious practice, whereas underweight persons score lower on religious practice; obesity is associated with less well-being, and underweight people are also less happy and somewhat more depressed; higher levels of religious practice, however, are associated with greater happiness and less depression (although religious coping was associated with less happiness and greater depression); thus, religious practice counterbalances the negative effect of obesity on well-being)
Ferraro, K.F., & Koch, J.R. (1994). Religion and health among black and white adults: Examining social support and consolation. Journal for the Scientific Study of Religion, 33, 362-375. (probability sample of 3,417 adults (Americans Changing Lives Survey); religious variables included religious practice (religious attendance, reading religious books, watching or listening to religious TV or radio), religious identify (importance of religious or spiritual beliefs), and religious consolation (frequency of seeking spiritual comfort and support in response to life stressors); health status measured by index of 3 items:subjective health, number of chronic conditions, and activity limitation; predictors of religious variables included female sex, older age, Black race, marital status (married), and living in the South, but religious consolation unrelated to SES (regression models); religious predictors of combined health index: religious practice associated with better health in Blacks (n=883) (beta .07, p<.01, without social support in model; beta .05, p<.05, with SS in model), but not Whites; religious consolation inversely related to health (beta -.20, p<.01, both models)in Blacks, but not Whites. Religion important for coping in Blacks (conclusion). For the entire sample, "the effects of all of the religion variables are modest or non-significant" (p.370). However, "the positive effect of religious practice on health is significant among the black respondents but non-significant among the white respondents" (p<.01, p. 371).
Ferrell, B. R., Grant, M., Funk, B., Otis-Green, S., Garcia, N. (1998). Quality of life in breast cancer: part II: psychological and spiritual well-being. Cancer Nursing, 21,1-9.
Field BE. Devich LE. Carlson RW (1989). Impact of a comprehensive supportive care team on management of hopelessly ill patients with multiple organ failure. Chest. 96(2):353-6 (team includes a chaplain; descripes experience with 20 hopelessly ill patients; length of stay in medical ICU decreased from 12 days to 6 days; also 50% fewer therapeutic procedures were done in these patients (although all died)
Figelman, M. (1968). A comparison of affective and paranoid disorders in Negroes and Jews. International Journal of Social Psychiatry, 14, 277-281. (To determine whether Jews and Blacks differ in the frequency of diagnosed paranoid and affective disorders. It was hypothesized that affective disorders would be more prevalent among Jews because they are prone to internalize anger because of strong taboos existing in Jewish culture against the overt expression of aggression. Subjects were patients at Boston state hospital who were being newly admitted. These included 70 black patients and 36 Jews, of whom 25 Jews and 40 blacks participated. Disorders that were compared were paranoid (paranoid or paranoid schizophrenia) and affective disorder (manic depression, psychotic depression, neurotic depression, and schedule effective psychoses). Results indicated that most of the difference between groups was a result of a low frequency of paranoids and high frequency of depressed subjects among Jewish patients. Among Jewish patients 18 of 25 had affective disorders compared to 17 of 40 Negros (chi-square=4.59, p .05). This was particularly true for females in that 11 of 15 Jewish women had affective disorders whereas only 1431 Negro women had affective disorders.)
Fillmore, K.M. (1974). Quart. J Stud Alc 35, 819 - exclude
Filsinger, E.F., & Wilson, M.R. (1984). Religiosity, socioeconomic rewards, and family development: Predictors of marital adjustment. Journal of Marriage and the Family, 46, 663-670. (C/S convenience sample of 208 marital dyads selected from eight Protestant churches in Arizona (all church-going); religiosity measured by 37-item DeJong-Faulkner-Warland Religiosity scale (1976) taping belief, ritual, experience, knowledge, and social consequences; martial adjustment by Dyadic Adjustment Scale; after controlling for conventionalism and other variables, found significant relationship between religiosity and marital adjustment in both husbands and wives, both p<.01)
Fenell, DL (1993). Characteristics of long-term first marriages. Journal of Mental Health Counseling, 15, 446-460.
Finney, J.R., & Malony, H.N. (1985). Empirical studies of Christian prayer: A review of the literature. Journal of Psychology and Theology, 13, 104-115. (review) (prayer defined by Williams James as "every kind of inward communion or conversation with the power recognized as divine"; examined verbal or petitionary prayer and contemplative or meditative prayer; for verbal prayer, they review studies: Galton (1872) reports on empirical study of prayer; not until 1957 is prayer re-examined by Parker & St. Johns; third study was in 1973 by Sajwaj & Hedges, who examined the effects of mealtime prayer on a 6-yo moderately retarded boy - worsened behavior at mealtimes; a fourth study of prayer by Surwillo & Hobson (1978) analyzed brain electrical activity during prayer which was primarily adoration & praise - but resulted in shorter duration half waves or faster EEG rhythms, negating their hypothesis; a fifth study by Carson & Huss (1979) examined prayer and Bible reading in schizophrenics, which showed substantial improvements; last study was Elkins et al (1979) study that showed no effects of prayer on muscle relaxation or anxiety); for contemplative prayer, they review studies: only two studies: Mallory (1977) multi-faced study of Carmelite Order whose central activity is contemplative prayer, with 53 nuns and friars, finding that mysticism correlated with extraversion and happiness, and that prayers associated with rational processes were significantly associated with mental distress; second study, examined effects of Ignatius Loyola's spiritual exercises on integration of the self-system, finding an increase in cognitive integration, but only bordering on significance)
Finney, J.R., & Malony, H.N. (1985). An empirical study of contemplative prayer as an adjunct to psychotherapy. Journal of Psychology and Theology, 13, 172-181. (clinical trial; 9 outpatient psychotherapy patients, mean ages 21-58 (6 women, 3 men), used contemplative prayer to complement traditional psychotherapy; outcome was patients' ratings of distress on "target complaints", trait anxiety, ego-strength, and three measures of religiosity; contemplative prayer resulted in a marked decrease in target complaints during three months of treatment (p<.0001); no relationship with State-Trait anxiety, ego-strength, Batson's religiosity scale, Hood's mysticism scale score, or Pauline Comparison scale)
Fitchett, G., Burton, L.A., & Sivan, A.B. (1997). The religious needs and resources of psychiatric patients. Journal of Nervous and Mental Disease, 185, 320-326. (case-control study of 51 adult psychiatric inpatient and 50 adult general medical/surgical patients (matched by gender and age) from a Chicago hospital; 68% of psychiatric inpatient indicated "a great deal" to an item concerning religion as a source of comfort and support (vs. 72% for medical inpatients); 88% of psychiatric patients reported experiencing 3 or more religious needs during hospitalization, compared with 76% of medical-surgical patients); only 24% of psychiatric patients had talked with a clergyperson about the current hospitalization, compared with 81% of medical-surgical patients; among psychiatric patients, 39% had depression, 28% with bipolar disorder, 14% with mood disorder NOS, 14% with schizoaffective disorder, and 14% with paranoia, substance abuse, panic disorder, or adjustment disorder) (also attached here is an abstract for the Anderson et al 1993 study of pastoral needs of inpatients on a rehabilitation unit -- see above)
Fitchett, G. (1999). Screening for spiritual risk. Chaplaincy Today , 15, 1-70.
Fitchett, G., Meyer, P.M., Burton, L. A. (2000). Spiritual care in the hospital: who requests it? Who needs it? Journal of Pastoral Care, in press
Fitzgerald, R.G. (1970). Reactions to blindness: An exploratory study of adults with recent loss of sight. Archives of General Psychiatry, 22, 370-379. (C/S survey of a convenience sample of 66 subjects living in metropolitan London who were certified as blind by a consultant ophthalmologist (35 men, 31 women, two-thirds over age 45); when questioned, an unexpected finding was that 23 of 66 subjects had been to faith healers (n=18) or religious shrines (n=5) with the intention of regaining their sight; 15 had been to a series of different faith or spiritual healers; these persons generally felt that this had been a "waste of time" or "delayed my making a good adjustment to my blindness"; 8 were still attending faith healers or had stopped after feeling they had been helped; this group (> one-third of the subsample) felt it had given them peace of mind, and several thought that their progressive blindness had been stopped or slowed down, although this could not be verified)
Flaskerud, J.H, & Uman, G. (1996). Acculturation and its effects on self-esteem among immigrant Latina women. Behavioral Medicine, 22, 123-133. (1-year prospective cohort study of 491 immigrant women from Latin America attending a Public Health Foundation Nutrition Program for Women, Infants, and Children (WIC) in LA, California; when baseline self-esteem controlled, only ethnicity and change in level of acculturation significantly predicted follow-up self-esteem 1 year later; no significant mediators of acculturation were found, including religion (defined as Catholic vs. non-Catholic) (insignificant study)
Flics, D.H., & Herron, W.G. (1991). Activity-withdrawal, diagnosis, and demographics as predictors of premorbid adjustment. Journal of Clinical Psychology, 47, 189-196. (C/S survey of 152 patients from three psychiatric units at New York City hospitals; multiple regression analysis was used to identify predictors of premorbid adjustment; Protestants in the sample had the greatest percentage of schizophrenics, whereas the greatest percentage of affective illnesses was found among Jews; Jews and Catholics had higher premorbid adjustment scores than Protestants and "others", where premorbid adjustment is used as a proxy for prognosis; explained that Jews more likely to seek mental health services and enhance prognosis; is it surprising that Protestants who were mostly schizophrenics had worse premorbid adjustment than Jews who were mostly depressives?)
Florell, J.L. (1973). Crisis-intervention in orthopedic surgery: Empirical evidence of the effectiveness of a chaplain working with surgery patients. Bulletin of the American Protestant Hospital Association, 37(2), 29-36. (randomized 44 orthopedic injury patients patients either to either daily chaplain vists or no visits (chaplain visits for 15 minutes/day per patient or to a control group, "business as usual"; the chaplain intervention reduced length of stay by 20-29% (p<.05), and patients needed less PRN pain medication and made fewer calls on nursing time) (p<.05), and had lower ratings of pain/stress (p<.05) (health service use)
Florian, V., & Kravetz, S. (1983). Fear of personal death: attribution, structure, and relation to religious belief. Journal of Personality and Social Psychology, 44, 600-607. (C/S survey of 178 physically and psychologically normal males ages 18 to 30 (mean 21.5 years), divided equally between university students, orthodox Jewish religious school students, and military cadets in Israel; author-constructed fear of personal death scale, which was composed of six factors; religious commitment measured using the 20-item religious practice subscale of the Jewish Religiosity Index (Ben-Meir & Kedem (1979) (the 6-item religious belief subscale was deleted) (since others have demonstrated that religious practice is the principal dimension of Jewish religious commitment (Krausz & Bar-Lev 1978; Rosen 1958)); sample divided into thirds based on religious commitment score: religious (n=65), moderately religious (n=58), and non-religious (n=55); no relationship was found for three of six scales; religious were less likely to fear self annihilation, but more likely to fear consequences to family and friends and punishment in the hereafter; authors note that one aspect of being an observant jew is believing on one's immortal accountability (Epstein, 1960) (among Jews)
Foley, D.P. (1988). Eleven interpretations of personal suffering. Journal of Religion and Health, 27, 321-328. (discussion) (religious coping activities may alter primary appraisals of negative life events, causing religious persons to reassess the meaning of potentially stressful situations as "opportunities" for spiritual growth or learning, or as part of a broader divine plan, rather than as a threat to personal identity) (pain)
Folkman, S., Chesney, M.A., Cooke, M. Boccellari, A., & Collette, L. (1994). Caregiver burden in HIV-positive and HIV-negative partners of men with AIDS. Journal of Consulting and Clinical Psychology, 62, 746-756. (C/S survey of convenience sample 82 HIV positive caregivers and 162 HIV-negative caregivers of partners with AIDS (San Francisco area); 10-item measure of religious and spiritual beliefs/activities developed by Folkman and colleagues; caregivers of HIV positive patients had higher religious/spirituality than caregivers of HIV negative patients; among caregivers of HIV positive patients, religiosity was inversely related caregiver burden (after controlling for other variables in regression model, beta =-.16, p =.03), but not for HIV negative caregivers)
Folkman, S., Chesney, M.A., Pollack, L., & Coates, T. (1993). Stress, control, coping, and depressive mood in human immunodeficiency virus-positive and -negative gay men in San Francisco. Journal of Nervous and Mental Disease, 181, 409-416. No religious variables. Though not directly religion related, this study of 425 HIV-positive and -negative gay men implies that involvement coping strategies (planful problem solving, seeking social support, and positive reappraisal) may help reduce depressive moods. Using a path analysis model, a multivariate analysis showed "stress was negatively related to control (beta=-.18, p<.01) which in turn was positively related to involvement coping (beta=.19, p<.01). This path was associated with a decrease in depressive mood (beta=-.15, p<.01)" (pp. 413-414).
Folkman, S. (1997). Positive psychological states and coping with severe stress. Social Science and Medicine, 45, 1207-1221. (conducted in-depth interviews every two months with caregivers of partners dying of AIDS before and after partner's death over a 2-year period (n=156); also examined caregivers of AIDS patients that were not bereaved (n=117). Religious beliefs/activities measured using 9-item Folkman et al 1992 scale (meditation/prayer helps me...; etc.). Scores averaged over 2-year period (not prospective). Religiousness/spirituality significantly correlated with positive appraisal in bereaved caregivers (beta=0.47, p<.0001), which was related to positive affect (beta=0.28, p<.0001), but no direct relation between pos affect and R/S (beta=.04, ns). Same pattern in non-bereaved. At baseline R/S aasociated with positive affect (r=.15, p=.05), planful problem solving (r=.20, p<=.001), and positive reappraisal (r=.27, p=.01)(n=305).
Richards, T.A., Acree, M., Folkman, S. (1999). Spiritual aspects of loss among partners of men with AIDS: postbereavement follow-up. Deaths Studies, 23, 105-127. (Follow-up report involving both qualitative and quantitative data from 70 members of their earlier cohort of 125 caregivers, collected three to four years later regarding presence of spiritual phenomenon. Spirituality, as measured in the earlier study, deepened in 77% of the cohort. Spirituality was identified as a personal governing influence that provided value and direction to the caregiver. Relationships between expression of spirituality and mood, coping, and physical health symptoms were not statistically significant due to small samples, but there were medium effect sizes.
Foner, N. (1985). Caring for the elderly: a cross-cultural view. In Cass, B. B., & Markson, E. W. (ed), Growing Old in America. New Brunswick: Transaction Books, pp 387-400.
Fonnebo, V. (1992a). Mortality in Norwegian SDA's 1962-1986. Journal of Clinical Epidemiology, 45, 157-167. (7173 SDA in Norway; SMR for SDA's examined; for those who converted before age 19, SMR was 69 for men and 59 for women, both significantly lower than general population and those converting after age 35; CVD was the main reason for lower mortality (SMR 44 in men and 52 in women); SMR for cancer was lower in men before age 75 (SMR 78, p<.05), but not in women; overall SMR for SDA's was 82 for men (p<.001) but was 95 in women (=ns); concluded that adopting a healthy lifestyle early in life is of decisive importance in extending survival)
Fonnebo, V. (1992b). Coronary risk factors in Norwegian 7th Day Adventists: A study of 247 SDA's and matched controls - the cardiovascular disease studies in Norway. American Journal of Epidemiology, 135, 504-508. (CAD risk factors compared between SDA and non-SDA's: only 10% of SDA's were smokers (p<.001) and serum cholesterol was 0.86 (CI 0.59-1.13) mmol/liter lower in men and 0.48 (CI.25-.71) lower in women; ex-SDA's had a risk factor level significantly higher than SDA's who complied with the SDA lifestyle)
Fonnebo, V. (1994). The healthy Seventh Day Adventist lifestle: What is the Norwegian experience. American Journal of Clinical Nutrition, 59, S1124-S1129 (suppl). (birth weight for children born to SDA mothers was significantly higher (99 g, p<.001) than for matched control subjects from general population; repeats findings reported in Fonnebo 1992a study) All Seventh-Day Adventists (SDA's) in Norway (7532 persons) were analyzed with data from national organizations. SDA's were less likely to be daily smokers than matched control subjects (10.4% vs. 44.0%, p .001) and were less likely to drink coffee (33.1% vs. 90.0%, p .001). Serum cholesterol was 15% lower in SDA men and 10% lower in SDA women (p .001). SDA women had significant lower systolic (p=.04) and lower diastolic (p=.02) blood pressure. Men showed no significant difference. Only cancer type to have significantly lower incidence rate before the age of 75 years was respiratory for SDA. SDA men had significantly lower standardized mortality rate (2476 men from 1962-1986) for age 45-54 (p< .02), 55-64 (p<.02), 65-74 (p .001, and > 95 p .05) almost exclusively due to a very low cardiovascular mortality (test for linear trend of SMR, p .05).
Ford, M.E., Edwards, G., Rodriguez, J.L., Gibson, R.C., & Tilley, B.C. (1996). An empowerment-centered, church-based asthma education program for African American adults. Health and Social Work, 21, 70-75. This article describes a planned intervention for 40 African Americans who have been diagnosed with asthma. The authors plan to assess emergency department use, accurate use of peak flow meters and asthma inhalers, and quality of life for the subjects. The intervention group (n=20) will receive a 7-week program designed to educate them about asthma and how to self-manage it as well as lessons to empower them in handling their own care and requesting resources from the healthcare field when necessary. Comparisons will be made with control group data after 6 months. Because the church is central to the lives of many African Americans, the subject population will be recruited from African American Baptist churches in the vicinity of the authors' site. It is not specified if the 7 three-hour sessions would be presented in a church or at a another site. Not put in table. - rcr
Forliti, J.E., & Benson, P.L. (1986). Young adolescents: A national study. Religious Education 81:199-224. (C/S survey of 8,165 adolescents (5th-9th grades) in religious organizations and 10,467 parents; young adolescents involved in sexual intercourse, chemical use, and antisocial behavior tend to place less emphasis on church and religion; parents' reports of more religious emphasis related to less drug use) (uncontrolled and no statistical tests)
Forster, L.E., Pollow, R., & Stoller, E.P. (1993). Alcohol use and potential risk for alcohol-related adverse drug reactions among community-based elderly. Journal of Community Health, 18, 225-239. (C/S survey of random sample of 667 community-dwelling persons age 65 or over in a rural area of northeast New York State (mean age 74, 60% women, 47% widowed, 99% White); frequency of drinking alcohol assessed on 1-4 scale (never to regularly), and if drank, asked how frequently person became light headed; also assessed OTC and prescription medications, and determined likelihood of adverse alcohol-drug reactions based on drinking history and types of medications taken; logistic regression model comparing "sometimes/regular" with "rare/abstainers) demonstrated that Catholics were twice as likely as other adults with other affiliations to be frequent drinkers (OR 1.9, p<.01), and those with no religious affiliation were three times as likely as those with any religious affiliation (OR 3.0, p .001)
Foshee, V.A., & Hollinger, B.R. (1996). Maternal religiosity, adolescent social bonding, and adolescent alcohol use. Journal of Early Adolescence, 16, 451-468. (prospective cohort study; probability sample of 10 urban areas in southeastern U.S. involving 2,102 adolescents ages 12-14 and mothers completing Wave I questionnaires (1985), of whom 1,553 completed Wave II questionnaires (1987); maternal religiosity measured by religious attendance and importance of religion; social control variables included maternal attachment, adolescent belief, adolescent secular activities, and adolescent religious activities; controls were race, sex, age, maternal education, maternal denomination, family structure, and parental/peer smoking; outcome was alcohol use (in 1985, measured by single yes/no item, and in 1987 measured as 7-point single item scale); 1985 maternal religiosity predicted lower adolescent alcohol use (1987) (beta -.10, p<.0005), after controlling for other demographics, social control variables, and baseline ETOH use; adolescent religious commitment (after controlling for maternal religiosity) did not predict alcohol use; (also maternal religiosity bivariately associated with academic achievement (p=.001) and adolescent religious activity (p=.0001)); greater maternal religiosity in 1985 predicted lower rates of starting to drink between 1985 and 1987 (bivariate r=-.19); when maternal religiosity broken up into attendance and importance, maternal religious attendance (but not importance) was a significant predictor of alcohol use (p=.02), after controlling for other factors)
Foulks, E.F., Persons, J.B., & Merkel, R.L. (1986). The effect of patients' beliefs about their illnesses on compliance in psychotherapy. American Journal of Psychiatry, 143, 340-344. (C/S survey of 60 psychiatric outpatients receiving their initial intake evaluation at University of Pennsylvania Hospital and Clinics (mean age 29, 68% female, 29% nonwhite, 15% psychotic; completed Cause of Illness Inventory, which included 18 medical model items and 17 nonmedical model items (including four religious items: "God's will", "having been hexed or given an evil eye", "having committed too many sins", and "being out of grace"); two measures of compliance were collected from the clinical record after the patient terminated at the clinic: (a) nature of the patient's termination of treatment in outpatient clinic (1) abruptly left treatment without discussion with therapist,(2) discussed termination with therapist and terminated against advice, and (3) therapist and patient agreed to termination; and (b) number of visits to the clinic tallied from the clinic record; results indicated that the 4 religious items were all included among the top 7 non-medical causes given for illness; multivariate statistical modeling indicated that the strongest predictor of both number of visits made to clinic and type of termination was low number of nonmedical model items endorsed (t=-2.64, p<.01 for visits, and t=-2.91, p<.01 for termination); thus, those who thought there were religious reasons for their illness were much less likely to comply) [compliance]
Fountain, D.E. (1986). How to assimilate the elderly into your parish: The effects of alienation on church attendance. Journal of Religion & Aging, 2(3), 45-55. (C/S of convenience sample of 108 persons in Michigan, Indiana, and Florida (ages 65-94); Alienation Within a Social System scale (Shaw & Wright 1971) and King & Hunt (1969) Dimensions of Religiosity Scale; church attendance was significantly related to less alienation (p<.001, uncontrolled); multiple regression was used to examine (strangely) alienation as a predictor of church attendance with religiosity and religious experience controlled; despite this, attendance was still inversely correlated with alienation (p<.05) (poor) (108 persons aged 65-94 in Michigan, Indiana, & Florida; religious attendance; alienation; ? results)
Fox, C.A., Banton, P.W., and Morris, M.L. (1998). Religious Problem-Solving Styles: Three Styles Revisited. Journal for the Scientific Study of Religion, 37(4):673-677. Confirms validity of Pargament's 3 styles of coping scale for clergy. Used 136 ordained clergy and their spouses (total N=232, response rate 43% from a screened pool of original sample) from 6 denominations to test original 36-item scale and a short form consisting of 18 items. Mean age=43 for clergy, 41 for spouses. 41 % had graduate education. Short form was supported with high internal consistency among the three subscales (collaborative, deferring, and self-directing) with Cronbach's alphas between .84 and .87. Moderate correlations among the three scales (between +/- [depending on the two subscales] .32 and .34). Overall, the three factors explained 53% of the total variance. Convergent and discriminant validity not established.
Fox, E., & Young, M. (1989). Religiosity, sex guilt and sexual behavior among college students. Health Values, 13(2), 32-37. (C/S survey of convenience sample of 196 1st year college students (60% female); religious commitment measured by 5-D Religiosity Scale -- ideological, ritualistic, intellectual, experiential, and consequential; outcome was sexual guilt (Mosher Sex Guilt Inventory) and whether ever had sex and if had sex in past 12 months; women with higher sexual guilt and higher religiosity on all 5 subscales; those who had not engaged in sexual intercourse had higher sexual guilt and higher religiosity on ritualistic, experiential and consequential dimensions (p<.001))
Fox, W.P., & Odling-Smee, G.W. (1995). Spiritual well-being, hope and psychological morbidity in breast cancer patients. Psycho-Oncology, 4, 87 (abstract) (C/S survey of convenience sample of 22 newly diagnosed breast cancer patients; SWB of Ellison-Paloutzian was used; neither EWB nor RWB was associated with mental adjustment to cancer or hope; RWB, however, was associated with bereavement within the previous two years and number of previous breast operations (p=.04, uncontrolled); author concluded that "a relationship with God became a significant coping strategy at times of enduring stress)
Fox, S.A., Pitkin, K., Paul, C., Carson, S., Duan, N. (1998). Breast cancer screening adherence: does church attendance matter? Health Education and Behavior, 26, 742-758. (telephone survey of 1517 women Christian church members from 45 churches in Los Angeles County to determine key predictors of breast cancer screening. Women were ages 50 to 80, of low to moderate income or less than high school education; 31% were black, 21% Hispanic, and 43% white. 96% reported attending church at least once monthly. Although church-related predictors were not significantly related to screening adherence, the authors compared community-based screening rates among another sample (Behavioral Risk Factor System data obtained from a random sample of 510 black, Hispanic, and white women ages 50 to 80 residing in Los Angeles County; sample composition was 11% black, 25% Hispanic, and 52% white) to their sample rates and found that, when controlling for income in education, church members were more likely to obtain mammography screening than women who were community residents (who were actually less likely to be from minority groups). Adherence rates for clinical breast exam among women who were active in church (once a month or more) was 79%, compared with 68% for women who were active in church less than once a month (p<.001); adherence to regular mammograms (having a mammogram within the past 24 months and within the past 24 months before that) was 63% for those active in church compared to 50% for those who were not (p<.001). Subject to indicated that they were very or extremely religious were 76% likely to have regular clinical breast exams and 59% likely to have regular mammograms, compared to 72% and 50%, respectively, for those who were "less religious" (p<.05). Multivariate logistic regression was used, controlling for seven sociodemographic characteristics (age, race, income, education, health status, marital status, depression status) and three physician characteristics (how long had same physician, race of physician, enthusiasm of physician about mammography), caused the above associations to weaken to nonsignificance. Some of the control variables, however, might have been explanatory variables. Comparing adherence rates between members of the church sample and members of the community sample for those with incomes $10,000 per year revealed rates of 75% mammography for church members vs. 60% mammography for community sample; for those with incomes of more than 10,000 per year the figures were 86% vs. 81% (analyses were stratified by education and income). They also compared rates of church attendance in two other samples (Communication in Medical Care in Los Angeles (n=905) and GSS data from major urban centers for 1994 (n=?); once per month attendance rates were 96% in the church sample compared with 54% in the CMC and 55% in the GSS samples. Furthermore, 72% of the church sample strongly endorsed the inclusion of health committees within their churches. Authors concluded that frequent church attendance contributes to better mammography screening status.
Francis, L.J., & Pearson, P.R. (1985). Psychoticism and religiosity among 15 year olds. Personality and Individual Differences, 6, 397-398. (C/S survey of 132 fifteen year olds at secondary schools in Oxfordshire, England (49 boys and 83 girls); religiosity measured by Attitude Towards Religion Scale; Junior and Adult Eysenck Personality Questionnaires were administered; psychoticism on JEPQ and AEPQ was inversely related (-.16, p-.05, and -.22, p=.01) to religiosity, confirming work of Nias (1973) and Powell & Stewart (1978); when gender was controlled, the relationship on the JEPQ disappeared, but not on the AEPQ)
Francis, L.J., & Stubbs, M.D. (1987). Measuring attitudes toward Christianity: from childhood into adulthood. Personality and Individual Differences, 8,741-743.
Francis, L.J., & Bennett, G.A. (1992). Personality and religion among female drug misusers. Drug and Alcohol Dependence, 30, 27-31. (C/S survey of 50 consecutive admissions to 12 month-long Christian residential rehabilitation program for female drug misusers (ave age 25) (in Great Britain); assessed by Eysenck Personality Questionnaire and the author's scale called Attitude Towards Christianity scale (their measure of religiosity); religiosity was unrelated to neuroticism, extroversion, and Lie scale scores, but was significantly and inversely related to psychoticism (-.23, p<.05, uncontrolled)
Francis, LJ, Mullen K (1993). Religiosity and attitudes towards drug use among 13-15 year olds in England. Addiction, 88, 665-672.
Francis, L.J. (1994). Denominational identify, church attendance and drinking behavior among adults in England. Journal of Alcohol and Drug Education, 39 (3), 27-33. (C/S survey of 264 men and women participating in adult education programs in England were surveyed (method of selection of sample not given, nor were characteristics of sample given other than age) (ages 20-60); drinking was measured more as a social form of alcohol intake (I drink to help myself relax, I drink to be sociable, etc.); drinking (conceptualized in this manner) was unrelated to religious attendance (never, once/yr, once/mo, most weeks); "Free Church" members less likely to drink than members of Church of England, Catholics, or Nones (p<.001); this is a pretty pathetic study to cite as proof that level of religious involvement is unrelated to alcohol use)
Francis, L.F., & Bolger, J. (1997). Religion and psychological well-being in later life. Psychological Reports, 80, 1050. (C/S, convenience, 55 retired civil servants in Wales, UK; 1 item on prayer (1-5) and 1 item on attendance (1-6); Bradburn affect balance scale; balanced affect associated woth prayer (.17) (ns) and church attendance (.12) (ns); concluded that no association between religion and well-being) (R-3)
Frank, J.D. (1975). The faith that heals. Johns Hopkins Medical Journal, 137, 127-131. (discusses the power of belief - belief in the doctor, the operation, the pill -- the effect of the mind on the body)
Frankel, B.G., & Hewitt, W.E. (1994). Religion and well-being among Canadian university students. Journal for the Scientific Study of Religion, 33, 62-73. (C/S survey of two populations of university students; 172 members of Christian clubs or faith groups and 127 students sociology students (n= 299); all from University of Western Ontario; sociology students unaffiliated with any Christian club on campus; subjects recruited during club meetings and sociology classes; outcome variables were stress (SLE checklist), physical health (subjective 1-5 scale), use of health services, changes in personal beliefs, goals, and values (Bibby checklist - with two factors: material-orientation and relationship orientation), psychological well-being (Bradburn's Affect-Balance scale), belief or depth of faith scale (extrasensory perception, astrology, life after death, communication with dead, existence of God, precognition, Jesus as Song of God, experience of God's presence -- factor analysis revealed two factors: Christian Belief scale and Alternate Belief scale); results indicated that religious affiliated group scored significantly lower on material orientation (p<.001), higher on relationship orientation (p<.001), perceived health (p=.009), made fewer ER visits (p=.017), physician visits (p=.044), walk-in-clinic visits (p=.054), dentist visits (p=.018), spent fewer days in the hospital (p=.009), had higher positive affect (p<.001), lower negative affect (p<.001), were more satisfied (p<.001), had fewer stressful life events (p=.01), and had less overall average stress level (p<.001)); bivariate correlations only, but affiliated group was slightly older (23 vs. 22 yo), more likely to be full-time employed (11% vs 2%), lower family incomes ($40K-60K vs 60K-75K), lived closer to home (61% within 1 hr vs. 47%), and more likely affiliated with conservative Protestant groups (vs. Mainline Protestants))
Franks, K., Templer, D.L., Cappelletty, G.G., & Kauffman, I. (1990-91). Exploration of death anxiety as a function of religious variables in gay men with and without AIDS. OMEGA, 22(1), 43-50. (case-control study of 51 gay men with AIDS and 64 gay men without AIDS recruited from AIDS self-help organizations in San Francisco Bay area; all were administered a 10-item religious inventory and Templer's death anxiety scale; gay men with AIDS were more likely than non-AIDs gays to be Catholic (29% vs 14%), to attend church more frequently, to be of the same religious affiliation as brought up in childhood, were less likely to believe in life after death, and were less likely to adhere to a spiritual belief system not associated with formal religion; strength of religious attachment was inversely related to death anxiety (-.14) but did not reach statistical significance; frequency of church attendance was positively related to anxiety (.17, p<.05), as was same religion as childhood (.34, p<.01)
Fraser, G.E., Beeson, w.L., & Phillips, R.L. (1991). Diet and lung cancer in California Seventh-day Adventists. American Journal of Epidemiology, 133, 683-693. (only 61 cases of new primary lung CA occurred over a 6-year period among 34,198 California SDAs; smoking was strongly associated with lung CA in this population, particularly with small cell, squamous cell, and large cell CA (RR 53.2 for current smokers, 7.07 for past smokers); there was also a reduced risk for lung CA among persons who ate lots of fruit (3-7 times/week, RR=.30; >=2 times/day, RR=.26)
Frasure-Smith, N., Lesperance, F., & Talajic, M. (1993). Depression following myocardial infarction: Impact on 6-month survival. Journal of the American Medical Association, 270, 1819-1825. (6-month prospective cohort study of 222 of 332 eligible patients who met criteria for acute MI between 1991-1992 at Montreal Heart Institute; DIS used to make diagnoses of major depression; among 35 patients with major depression, 6 had died by 6 months (17%) compared with 6 non-depressed patients (3%); Cox regression showed at major depression significantly improved a model including Warfarin administration, close social contacts, Killip class, previous MI, and close friends; hazard ratio after adjusting for other factors was 3.96, 95% CI 2.25-4.63, p=.047; first prospective study to show an independent impact of major depression on post-MI prognosis; findings explained on basis of lateration in platelet function and changes in autonomic balance)
Frasure-Smith, N., Lesperance, F., & Talajic, M. (1995). The impact of negative emotions on prognosis following myocardial infarction: is it more than depression? Health Psychology, 14, 388-398. (222 patients following myocardial infarction or follow for twelve months and cardiac events were recorded, including recurrence of MI, unstable angina, death due to MI, survived cardiac arrest, arrhythmic deaths; major depression, depressive symptoms, anxiety, and history major depression all significantly predicted cardiac events. Multivariate analyses demonstrated that depressive symptoms, anxiety, and history major depression all had significant independent effects on cardiac events, and these were independent of cardiac disease severity.
Frenz, A.W., & Carey, M.P. (1989). Relationship between religiousness and trait anxiety: Factor artifact? Psychological Reports, 65, 827-834. (C/S survey of 175 undergraduate psychology students at a private university in central NY (109 women, mean age 18.8, almost all single, 60 Catholics, 43 Jewish, 41 Protestants, 6 Moslem or Hindu, 9 none or no response, 16 other; Feagin's modification of Allport's IE scale administered, along with a 20-item trait anxiety scale (Spielberger et al ); subjects divided into four groups (IR=12, ER=46, IPR (indiscriminately pro-religious)=43, NR (non-religious)=21); no relationship between trait anxiety and these four groups or on I-E scale as a continuous measure; when Christian only sample was examined (n=101), the same negative results occurred; concluded that there was no evidence for a relationship between religiousness and trait anxiety) (negative study)
(Freud, S. (1965). The Psychopathology of Everyday Life. New York: Norton, 1965) (don't have it) (religion is a prime symptom of neurosis and a product of paranoid minds)
(Freud, S. (1927). The future of an illusion, The Standard Edition of the Complete Psychological Works of Sigmund Freud, Vol XXI, Strachey, J. (ed), London: Hogarth Press.)
(Freud, S. (1928). A religious experience. Standard Edition, 21, London: Hogarth Press, 169-172.)
Friedlander, Y. Kark J.D., Stein, Y. (1986). Religious orthodoxy and myocardial infarction in Jerusalem -- a case-control study. International Journal of Cardiology, 10, 33-41. (sample of 454 men and 85 women with first MI, compared with control group of 295 men and 391 women; all Jewish residents of Jerusalem; 51% of men and 50% of women cases defined themselves as secular compared with 21% of men and 16% of women controls; after controlling for age, ethnicity, education, smoking, physical exercise, body mass index, found that secular subjects had a significantly higher risk of myocardial infarction compared to orthodox subjects (OR 4.2, 95% CI 2.6-6.6, for men and OR 7.3, 95% CI 2.3-23.0, for women); relationship persisted in a subsample of cases examined 2-3 months after acute phase of MI, controlling for plasma cholesterol, HDL cholesterol, and hypertension)
Friedlander, Y., Kark, J.D., Stein, Y. (1987). Religious observance and plasma lipids and lipoproteins among 17-year-old Jewish residents of Jerusalem. Preventive Medicine, 16, 70-79. A cross-section sample of 673 Jewish residents of Jerusalem ages 17-18. Religious observance is classified by parents' self-ranking of their perceived degree of religiosity. Classifications include orthodox Jews, traditional Jews who observe some of the rules, and secular Jews who are non-observant. Mean levels of total cholesterol and LDL were significantly higher in secular compared with both the orthodox and traditional groups (p<.05). The mean triglyceride score for the orthodox group was significantly lower than scores for either the traditional or the secular groups (p<.05). These results were independent of sex, origin, social class, BMI, and season of the year (using regression). These "religious observance" statistical associations with plasma lipids and lipoproteins were also independent of parental phenotype lipid values and offspring and parental environment. Overall, findings were consistent with lower incidence of MI in orthodox religious groups observed in other studies of the Israeli adult population.
Friedman, E.H., & Hellerstein, H.K. (1968). Occupational stress, law school hierarchy, and coronary artery disease in Cleveland attorneys. Psychosomatic Medicine, 30 (1), 72-86. (C/S mailed survey of 2,342 Attorneys in Cleveland and Detroit (59% response rate) to assess prevalence of coronary artery disease; a law professor independently rated the stress level of different legal specialties; quality of law school attended was also placed in four groups with Group I including Harvard, Yale, etc.; subjects also classified as "Jewish" (n=331) or "non-Jewish" (n=1414); coronary disease measured by three questions: Do you have (1) coronary disease, (2) myocardial infarction, or (3) angina pectoris? Yes to any of these indicated presence of coronary disease; results indicated that CAD unrelated to stress level of legal specialty, but was significantly lower in Group I than in Groups III and IV; among lawyers in the 40-59 age bracket, Jews had significantly more CAD than non-Jews (12/150 or 13.2% vs. 25/749 or 3.3%, p<.01, uncontrolled) (similar finding as Shapiro (1969). Note also that Jews were more likely than non-Jews to have a family history of diabetes (12.9% vs 8.3%, p<.01), but less likely to have a family history of stroke (10.7% vs 15.2%, p<.05).
Friedman, H.S., Tucker, J.S., Schwartz, J.E., Tomlinson-Keasey, C., Martin, L.R., Wingard, D.L., & Criqui, M.H. Psychosocial and behavioral predictors of longevity. American Psychologist, 50, 69-78. Study of Terman longitudinal study group. No religious variables mentioned.
Friedman, M., Thoresen, C.E., & Gill, J. (1986). Alteration of Type A behavior and its effects on cardiac recurrences in post-myocardial infarction patients: Summary results of Recurrent Coronary Prevention Project. American Heart Journal, 112, 653-665. (multi-factor interventions for post-heart-attack patients (instruction in progressive muscle relaxation, behavior alteration techniques, changes in certain belief systems, restructuring of various environmental situations, cognitive-affective learning, and specific drills) have been associated with a reduced risk of repeat myocardial infarction; since meditation or prayer may reduce sympathetic arousal and consequently reduce blood pressure and platelet aggregation, it may similarly reduce risk of recurrent MI)
Fry, P.S. (1990). A factor analytic investigation of homebound elderly individuals' concerns about death and dying, and their coping responses. Journal of Clinical Psychology, 46, 737-748.] (C/S survey of 178 homebound elderly persons receiving Meals-on-Wheels (100 women, 78 men) (mean age 75 for women and 70 for men) (western Canada); discovered four major categories of elderly subjects' fears: (1) physical pain and suffering, (2) risk to personal safety, (3) threat to self-esteem, and (4) uncertainty of life beyond death (or "supernatural concerns category") (7% of variance); also examined four major categories of coping responses, including (1) internal self-control, (2) social support, (3) prayer (12% of variance), and (4) preoccupation with objects of attachment; prayer was positively related to physical pain and suffering (.28, p<.01), risk to personal safety (.24, p<.05), and uncertainty of life after death (.26, p<.01)) (uncontrolled)
Funk, R.A. (1956). Religious attitudes and manifest anxiety in a college population (abstract). American Psychologist, 11, 375 (255 college students; 8-scale questionnaire - orthodoxy, philosophy of life, religious solace, hostility to church, religious conflict; religious conflict correlated with manifest anxiety (r=.43); high anxiety students had significantly more religious doubts, more guilt about not living up to their religion, and more need for religious consolation. Anxiety unrelated to orthodoxy, relig prf, hostility to religion, and change of religious attitudes)
