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Galanter, M., & Buckley, P. (1978). Evangelical religion and meditation: psychotherapeutic effects. The Journal of Nervous and Mental Disease , 166, 685-691. (retrospective C/S survey of 119 Divine Light Mission initiates at a national festival; assessed for four 2 month periods: most intense period prior to conversion, immediately prior to conversion, immediately after conversion, and last 2 months; conversion and initiation as associated with a significant reduction in symptoms of anxiety, depression, suicidal ideation, referential thinking, anomie, behavior problems, emotional maladaptation, use of marijuana, alcohol, hallucinogens, stimulants, depressants, and heroin)

Galanter, M., Rabkin, R., Brabkin, J. & Deutsch, A. (1979). The "moonies": a psychological study of conversion and membership in a contemporary religious sect. American Journal of Psychiatry, 136, 165-170. (a cross-sectional survey of 237 members of the Unification Church; they retrospectively asked questions about psychological well-being before and after conversion, and for the present; comparing scores before and after conversion, they concluded that based on these retrospective reports, neurotic distress was higher prior to conversion than after conversion or the present)

Galanter, M. (1982). Charismatic religious sects and psychiatry: an overview. American Journal of Psychiatry, 139, 1539-1548. (R) (author considers stages of membership in charismatic religious sects, emphasizing psychiatric aspects of conversion, long-term membership, and leaving; emphasizes psychological distress that often precedes joining a cult (cult indicating religious deviancy and rejection of participation in majority culture); discusses options for psychiatric intervention, including psychotherapy and deprogramming)

Galanter, M. (1982). Altered use of social intoxicants after religious conversion. In J. Solomon, ed), Alcoholism and Clinical Psychiatry (pp 49-55). NY: Plenum (members of the religious sect Divine Light Mission (DLM) (n=119) were surveyed at a national religious festival in Florida in 1975, members of the Unification Church (UC) (n=227) in New York in 1977, and non-members of the Unification Church who were attending a workshop (UCW) in order to be initiated into the group; included in survey was level of drug use during any two-month period prior to joining the sect; 65% of DLM, 34% of UC members, and 51% of UCW used marijuana daily; 17% of DLM, 17% of UC members, and 32% of UCW used alcohol daily; despite this, now only 7% of DLM used marijuana daily and 0% used alcohol daily in the past 2 months; for UC members, less than 1% used alcohol or marijuana on a daily basis within the past 2 months)

Galanter, M. (1990). Cults and zealous self-help movements: a psychiatric perspective. American Journal of Psychiatry, 147, 543-551. (R) (compares similarities and differences of charismatic group membership (like Unification Church or Moonies, Divine Light Mission, Children of God, etc.) and zealous self-help groups (like AA), and the extent to which they can both relieve and exacerbate psychopathology); "charismatic" defined by commitment of members to a fervently espoused, transcendent goal, a goal which is often articulated by a charismatic leader who starts the group)

Galanter, M., Larson, D., & Rubenstone, E. (1991). Christian psychiatry: the impact of evangelical belief on clinical practice. American Journal of Psychiatry, 148, 90-95. [applications] (C/S mailed survey of 260 psychiatrists and psychiatry resident members of the Christian Medical and Dental Society, of whom 193 responded (mean age 49, 7% residents; of non-residents, the majority were board-certified and in private practice); 96% indicated "born again", 96% had encouraged someone to accept Jesus as savior,n and 43% indicated a literal interpretation of the Bible; rated psychotropic medication more effective than Bible and prayer for acute schizophrenic or manic episode; Bible and prayer, however, were rated more highly than psychotropic medication or insight-oriented psychotherapy for suicidal intent, grief reaction, sociopathy, and alcoholism; insight-oriented psychotherapy was rated higher for depressive neurosis); significantly more likely to encourage prayer by patient for patients "committed to Christian Beliefs" vs those with "Nonbelieving Christian backgrounds" in cases of Schizophrenia (32% vs. 9%), Depressive neurosis (52% vs 13%), and alcoholics (60% vs 20%); when asked if they would "suggest that their patient act otherwise" if planning to engage in abortion, homosexual act, or premarital sex, also varied depending on whether patient was a committed Christian believer vs. a non-believer (abortion, 49% vs. 28%; homosexual act (56% vs 32%); and premarital sex (51% vs. 26%) (all p<.001))

Gallagher, D.E., Thompson, L.W., & Peterson, J.A. (1981-82). Psychosocial factors affecting adaptation to bereavement in the elderly. International Journal of Aging and Human Development, 14, 79-95. (notes that religious commitment may attenuate widowhood's negative impact) (R)

Gallemore, J.L., Wilson, W.P., & Rhoads, J.M. (1969). The religious life of patients with affective disorders. Diseases of the Nervous System , 30, 483-486. (case-control study; convenience sample of 62 psychiatric patients with mood disturbances presenting for examination and treatment at DUMC and Durham VA; patients were less likely than 40 age-sex-race-SES matched controls (15% vs 35%) to come from religiously indifferent or anti-religious backgrounds; patients also had a higher rate of religious conversion and salvation experiences, compared with controls (52% vs 20%), suggesting increased capacity for emotional responsiveness; control group was significantly better educated, which may have confounded results)

(?) Gallup, G.. Religion in America, 1990. The Princeton religion research center. Princeton, NJ; 1990 (an international Gallup poll among young people revealed that 90% of Americans felt that religion was very important, while 38% of Japanese and 4% Chinese felt the same. 76% of Americans agree that prayer is an important part of their daily life; 61% say their faith is the most important influence in their lives.)

(?) The Gallup Poll. Public Opinion, 1997. Scholarly Resources, Inc.. Wilmington, Delaware; 1998 (in 1997, 87% considered themselves Christian (53% Protestant, 26% Catholic, 8% other Christian), while 2% were Moslem, 2% Jewish, 2% were other religions. Those percentages have been stable over the past fifty years--in 1957 Census Bureau survey found 66% Protestant 26% Catholic, and 3.2% Jewish, 1.3% other religion, and 3.6% no religion or religion of reported)

Galton, F. (1872). Statistical inquiries into the efficacy of prayer. Fortnightly Review, 12, 124-135. (retrospective case-control study of petitionary and intercessory prayer; concluded that there is no statistical evidence for the objective value of prayer; refers to a memoir by Dr. Guy from the Journal of the Statistical Society in which he compares the mean age of death among males from various occupations between 1758 and 1843, finding that clergy lived only slightly longer than persons in other professions (69.5 years -- although this was the longest of 10 other groups except the "Gentry" (70.2 years); eminent clergy tended to live slightly less than either lawyers or medical professionals; also found that members of royal houses had the lowest average lifespan of all, despite "traditions of praying for the sovereign"; claimed that mortality rates of missionaries were not any better than others, and possibly worse; also looked at rates of still birth among members of the "praying and the non-praying classes"; a flawed examination, however, since groups likely to be prayed for or likely to be praying are also those with the most psychosocial stress and hardship)

Gangdev, PS (1998). Faith-assisted cognitive therapy of obsessive-compulsive disorder. Australian & New Zealand Journal of Psychiatry, 32, 575-578.

Ganje-Fling, M.A., & McCarthy, P.R. (1991). A comparative analysis of spiritual direction and psychotherapy. Journal of Psychology and Theology, 19, 103-117. (C/S survey of 50 psychotherapists from a professional psychological association and 68 "spiritual directors" from retreat centers in midwestern U.S.; aim was to compare spiritual directors and psychotherapists; spiritual directors more likely to be Catholic (81% vs. 22%), practicing their religion (94% vs 64%), in practice for fewer years (10 vs. 14 years), conducted fewer hours of therapy/month (29 vs. 73 hrs), and saw fewer patients /month (18 vs 41 patients); spiritual therapists more likely to discuss patients' relationship with God and religion; both spiritual directors and psychotherapists were as likely to have undergone psychotherapy themselves; concluded that there was considerable overlap between what spiritual therapists and psychotherapists do, although there is greater focus by each of these professionals in the areas that their names titles suggest)

Gardner, J.W., & Lyon, J.L. (1977). Low incidence of cervical cancer in Utah. Gynecologic Oncology, 5, 68-80. (retrospective case-control study of 867 cervical cancer cases diagnosed in Utah 1966-1970, comparing rates between Mormons and non-Mormons; age-adjusted cervical cancer incidence rate among Utah women was 26% less than overall rate in U.S.; Mormon women had 55% less cervical CA than non-Mormon women (p<.0001, age adjusted) and were 45% below the overall rate in the U.S.; also provides beta showing that incidents of cases of syphilis and gonorrhea significantly lower in Utah--where Mormons predominate--than in United States as a whole)

Gardner, J.W., & Lyon, J.L. (1982). Cancer in Utah Mormon men by lay priesthood level. American Journal of Epidemiology, 116, 243-257. (retrospective case-control study of 1819 LDS male deaths registered on the Utah Cancer Registry during the 1966-1975 period; divided in three groups based on lay priesthood level (extent of adherence to church doctrine) (none (n=569), elders (n=466), and high priests (n=784)); age-standardized rate ratios were calculated at each priesthood level using the total adult male LDS follow-up rates as referent (comparing men at a particularly priesthood level with all Mormon men in Utah), age-adjusted rate ratios for "none", elders, and high priests were 1.44, 1.11, and 0.78, indicating that men of lower priesthood level has substantially greater likelihood of dying from cancer; significant differences were found for cancers of lip, oral cavity, pharynx, esophagus, stomach, larynx, lung, bladder, and leukemia; the "none" group was 6.8 times more likely to develop lung cancer than elders and high priests; for non-smoking cancer sites, the "none" group was only 1.3 times more likely than elders or high priests; thus, differences primarily related to smoking behaviors)

Gardner, J.W., & Lyon, J.L. (1982). Cancer in Utah Mormon women by church activity level. American Journal of Epidemiology, 116, 258-265. (retrospective study to compare level of religious activity to cancer death rates; 1354 female mormons recorded as having died according to the Utah Cancer Registry in 1975; church activity determined by reviewing of obituaries which describe church activities and type of marriage; smoking-related cancers were less frequently among women with higher church activity, with the relative risk among inactive women versus the most religiously active women of 2.3 (p=.009); lung cancer 2.5 times more common in inactive vs. active group)

Garfinkel, B., Froese, A., and Hood, J.(1982). Suicide attempts in children and adolescents. American Journal of Psychiatry, 139, 1257-1261. (Case-control study of 505 children and adolescent systematically identified among consecutive admissions over seven years to hospital emergency room (Toronto, Canada); compared to 505 controls matched by sex, age, and time admitted to ER; religious affiliation also examine; suicide attempters were significantly less likely to be Catholic or Jewish, compared with Protestant (53.3 vs.43.6, cases vs. controls, p<.05)

Gargas, S. (1932). Suicide in the Netherlands. Journal of Sociology , 37, 697-713.

Garland, A.F., & Zigler, E. (1993). Adolescent suicide prevention: Current research and social policy implications. American Psychologist , 48, 169-182.

Gartner, J.D. (1986). Antireligious prejudice in admissions to doctoral programs in clinical psychology. Professional Psychology, Research, and Practice, 17, 473-475. (experimental study in which mock applications were mailed to clinical psychology graduate programs; 356 of 980 professors were mailed questionnaires and completed them (36% response rate) (121 controls, 125 evangelical, and 100 integrationist students); subjects were more likely (p<.001) to admit an applicant who made no mention of religion than they were to admit an identical applicant identified as an integrationist (who said that he had become an evangelical but added that he hoped to integrate his religious orientation with his practice of psychology) or identified as evangelical fundamentalist Christian

Gartner, J.W., Lyons, JS, Larson, DB, Serkland, J., Peyrot, M (1990). Supplier induced demand for pastoral care services in the general hospital: a natural experience. Journal of Pastoral Care, 44, 266-270. . Gartner et al. (1990) examined to the effects on health service use of eliminating a pastoral training program at Northwestern Memorial Hospital in 1985, that effectively reduced the pastoral care staff from 5½ full-time chaplains and 9 students to 4½ full-time chaplains and no students. The decision to reduce chaplaincy staff was in part based on an estimated cost of $90 per direct patient contact hour of chaplain services. After elimination of the program, number of chaplain-initiated or other-initiated referrals dropped from 52 per week to 37 per week. Before chaplain services were reduced, chaplains initiated 42 referrals per week whereas staff initiated only 10 referrals per week. After chaplain services were cut, chaplains reduced initiation of referrals from 42 per week to only 17 per week, whereas hospital staff increased their chaplain referrals from 10 to 21 referrals per week (p<.01). The authors concluded that when pastoral care staff were less available, the demand for their services increased substantially.

Gartner, J.W., Larson, D.B., & Vachar-Mayberry, C.D. (1990). A systematic review of the quantity and quality of empirical research published in four pastoral counseling journals: 1975-1984. The Journal of Pastoral Care, 44, 115-123. (1,045 published articles reviewed; 55 (5.3%) contained one quantitative assessment or more, with high of 6.7% in Journal of Pastoral Care; only 48% of those 55 articles included statistical comparisons; 90% were cross-sectional; 20% indicated sampling method; 33% specified a response rate; hypotheses were stated in 25%; 4% discussed limitations of study) -- HK Looked at articles from 4 psychiatric journals from 1978-1982, 3 geriatric journals from 1981-1985 and four pastoral counseling journals from 1975 to 1984. Total of 1045 articles reviewed. 5.3% of pastoral counseling journals contained at least one quantitative study compared to 781 out of 1191 (65.6%) of the geriatric articles (x2 = 860, p .0001) and 1000 of 1544 psych. articles (64.8%; x2 = 1000, p .0001). 55 pastoral counseling research articles then compared to 49 nursing home research studies. Nursing home studies reported sampling method more often (x2 = 25.8, p .0001), reported response rate more often (x2 = 9.75, p< .01), assessed data more frequently (x2 = 20.8, p .0001), stated and clarified hypothesis more often (x2 = 20.2, p .001), and discussed limitations more often (x2 = 30.0, p .0001). Pastoral counseling articles were more likely to rely only on descriptive stats (x2 = 14.4, p .0001). -- TB

Gartner, J.W., Larson, D.B., & Allen, G.D. (1991). Religious commitment and mental health: a review of the empirical literature. Journal of Psychology and Theology, 19, 6-25. (R) (reviewed 10 clinical areas in which a positive health benefit was associated with religious commitment: depression, suicide, delinquency, mortality, alcohol use, drug use, well-being, divorce and marital satisfaction, physical health status, and mental health; they indicate that 70% of the time, religious commitment is associated with improved coping and protection from problems in terms of suicide, substance abuse, delinquency, marital stability, and personal well-being)

Gass, K.A. (1987). Coping strategies of widows. Journal of Gerontological Nursing, 13, 29-33. (C/S convenience survey of 100 windows in midwestern United States city; 98 were Catholic; 89% of widows reported that prayer was helpful for coping with bereavement)

Gass, K.A. (1987). The health of conjugally bereaved older widows: The role of appraisal. Research in Nursing & Health, 10, 39-47. (C/S survey of 100 older Catholic women (mean age 71) widowed from 1-12 months prior to interview; social support (-.35, p<.001), strong religious beliefs (-.28) (p<.01), and practice of rituals (-.08, p=ns) related to less psychosocial dysfunction; only rituals practiced was significantly related to physical functioning (-.28, p<.01) (Sickness Impact Profile); uncontrolled correlations)

Gaw AC, Ding Q, Levine RE, Gaw H. (1998). The clinical characteristics of possession disorder among 20 Chinese patients in the Hebei province of China. Psychiatric Services, 49(3), 360-365. The clinical characteristics of 20 hospitalized Chinese psychiatric patients who believed they were possessed are reviewed. A structured interview focused on clinical characteristics associated with possession phenomena was developed in English, translated and administered in Chinese. Answers were then translated into English. All patients had been given the Chinese diagnosis of yi-ping (hysteria) by Chinese physicians before being recruited. Ss mean age=37 years. Most of the Ss were women from rural areas with little education. 15 of 20 had no religious affiliation; the remainder were primarily Buddhist. Major events reported to precede possession included interpersonal conflicts, subjectively meaningful circumstances, illness, and death of an individual/family member or dreaming of a deceased individual. Possessing agents were thought to be spirits of deceased individuals, deities, animals, and devils. First episode was often acute and possession then often became a chronic relapsing condition.

Gee, E.M., & Veevers, J.E. (1990). Religious involvement and life satisfaction in Canada. Sociological Analysis, 51, 387-394. (C/S of probability sample of 6,621 Canadians as part of Canadian General Social Survey; religious affiliation and attendance were assess, which were used to form a 3-category religious activity item; life satisfaction measure by 7-item satisfaction scale involving 6 life domains; results indicated that life satisfaction in both men and women among those more religiously active; analyses controlled only for sex)

Gelderloos, P., Walton, K.G., Orme-Johnson, D.W., & Alexander, C.N. (1991). Effectiveness of the transcendental meditation program in preventing and treating substance misuse: A Review. International Journal of the Addictions, 26, 293-325. (reviews 24 studies on benefits of Transcendental Meditation in treating and preventing substance abuse; concluded "all studies showed positive effects of the TM program"; only two studies used longitudinal experimental designs with random assignment of subjects; Myers & Eisner (1974) randomly assigned young male students from a community college (selected from a large pool of volunteers); 60 to TM, 60 to karate, and 60 to no-treatment controls; after 4 months compared groups on use of marijuana, psychedelics, uppers, downers, and hard drugs; after 4 months there was a significant drop in one or more categories of substance abuse in TM participants relative to controls; selection of the sample, however, was highly suspect (unpublished study); the second study (Bounouar 1989), examined 925 TM participants and 6,145 controls who attended an introductory lecture on TM; followed for 20 months; examined tobacco consumption levels; 81% of those who meditated twice a day quit or decreased smoking after 20 months vs. 55% of irregulars quit or decreased vs 33% of controls, p<.0001); again, methodology highly suspect and never published in a journal)

Genia, V., Shaw, D.G. (1991). Religion, intrinsic-extrinsic orientation, and depression. Review of Religious Research, 32, 274-283. (C/S survey of convenience sample of 309 members of a religiously liberal (n=51) and evangelical (n=77) Protestant churches, a Jewish temple (n=39), two Unitarian churches (n=45), and Catholics (n=97), (62% women, mean age 29); Allport's I-E scale administered, along with Beck Depression Inventory; depression was inversely related to IR (-.20, p<.001) and positively related to ER (.24, p<.001); religious denomination unrelated to depression)

Genia, V. (1993). A psychometric evaluation of the Allport-Ross I/E Scales in a religiously heterogeneous sample. Journal for the Scientific Study of Religion, 32, 284-290. (C/S survey of 309 subjects (method of selection unknown) composed of 97 Catholics, 39 Jewish, 77 evangelical Protestants, 51 theologically liberal Protestants, and 45 Unitarian-Universalist (115 males, 191 females, ages 17 to 83, mean age 29); Allport-Ross IE scale administered (entire scale included in paper); divided IE scale into items indicating religion used for personal reward (Ep) and those indicating religion's use for social reward (Es); IR was uncorrelated with Ep (r=.00) and negatively correlated with Es (r= -.19, p<.001); IR was positively related to worship attendance for all groups, but Ep and Es were unrelated to worship attendance; controlling for age, sex, and education, examined relationships with depression (BDI) (see Genia & Shaw study above); I-E scales then reformulated by Genia into different combinations; new IR inversely related to depression (-.18, p<.01) for entire sample, new ER positively related to it (.24, p<.001), a 3-item Ep scale was positively related to depression (.16, p<.01) but a 3-item Es scale was not (.05, p=ns); relationships with depression varied significantly depending on religious group, with IR having the strongest negative correlation with depression in Evangelical Protestants, and weakest in Jewish and Unitarians, in whom it was positively correlated with depression)

*[George, A., & McNamara, P. (1984). Religion, race, and psychological well-being. Journal for the Scientific Study of Religion, 23, 351-363.]

George, LK, Larson, DB, Koenig, H. G., McCullough, M. E. (1999). Spirituality and health: what we know, what we need to know. Journal of Social Psychology, in press

George H. Gallup international Institute (October 1997). Spiritual beliefs and dying process: A report on a national survey. The Nathan Cummings Foundation and Fetzer Institute (spiritual concerns are among the top concerns of people who indicate anxiety about dying; the top spiritual concern was "not being forgiven by God"--which was ranked 6th out of 24 concerns; 56% of subjects worried a great deal or somewhat about this)

Georgemiller, R.J., & Getsinger, S.H. (1987). Reminiscence therapy: effects on more and less religious elderly. Journal of Religion & Aging, 4, 47-58. (clinical trial to examine effects of structured reminiscence on religious and non-religious seniors on purpose in life, self-esteem, and death denial; 34 persons at senior centers and a retirement home in Chicago; measured self-rated importance of religion on 1-9 scale and Hoge IR scale, along with Purpose in Life Test, Rosenberg SE scale, and Checklist of Death Attitudes; intervention was seven weekly 90-minute meetings, during which subjects shared autobiographical stories; compared before and afterward (no control group); 21/35 were highly religious and were compared to the 14 who were less religious; the less religious group increased significantly on level of meaning in life (p<.05), on religiosity (p<.01), and decreased in level of denial of death (p<.01); religious group did not change significantly)

Gergen, K. (1994). American Psychologist - see other file

Ghosh, T.B., & Victor, B.S. (1994). Suicide. In R.E. Hales, S.C. Yudofsky, & J.A. Talbott (Eds.), Textbook of Psychiatry (pp. 1251-1271). Washington, DC: American Psychiatric Association.

*[Gibbons, J., Thomas, J., Vandecreek, L., & Jessen, A.K. (1991). The value of hospital chaplains: Patient perspectives. Journal of Pastoral Care, 45 (2):??-??] (2480 patients mailed questionnaire after hospital discharge; compared social workers, chaplains, and patient representatives/advocates; 60% of respondents were patients. Chaplains are most valued by patients; extended stay and repeat admissions patients and their families rely heavily on pastoral services for support; chaplain counseling with a patient's family was significantly related to the patient choosing the hospital again)

Gibbs, H.W., & Achterberg-Lawlis, J. (1978). Spiritual values and death anxiety: Implications for counseling with terminal cancer patients. Journal of Counseling Psychology, 25, 563-569. (C/S survey of a convenience sample of 16 patients with cancer in a rehabiliation program (Univ of Texas Health Center in Dallas); patients identified to participate by members of the rehabilitation team were those judged closest to death with a life expectancy generally in terms of weeks; 50% Black, 50% White; 56% Female; mean age 49, 75% Baptist or Church of Christ affiliates; assessed were strength of religious beliefs, Allport's ROS scale, and 7 other single-item questions about religion; strength of religious beliefs significantly related to low rating of conscious fear (F=28.0, p<.001) and positive rating of death imagery (F=5.2, p<.05); patients who indicated that their church was a major source of emotional support experienced less sleep difficulty, advocated a literal interpretation of the Bible, and displayed less high denial of their impending death; religious patients did not have extreme fears of death based on several modes assessing this factor; anxiety level as assessed by Templer's Death Anxiety Scale for the terminally ill population was lower than that obtained for their healthy non-terminally ill eye clinic patients) (no controls)

Gibbs, J. (1961). Suicide. In R. Merton (Ed.), Contemporary Social Problems (pp. 281-321). New York, NY: Harcourt, Brace, and World.

Gifford, A., & Golde, P. (1978). Self-esteem in an aging population. Journal of Gerontological Social Work, 1, 69-80. (C/S survey of 38 older patients receiving services at the Family Service Association of the Mid-Peninsula in Palo Alto, California (84% female, ages 55-86, 55% widowed or divorced, 71% moderately or strongly religious); self-esteem measured by one item: "I feel good about myself" (usually, sometimes, not usually); authors also assessed mastery, physical health, social acceptance, and religious or ethical orientation (religious preference, degree of religiousness, belief in life after death); no religious items related to self-esteem were reported (? examined); belief in life after death (but no other religious items ?) was correlated with an "item on meaning and purpose" in life (r=.40, p<.05, uncontrolled) (poor)

Gilman, PA et al (1997). Attitudes toward euthanasia. Perceptual and Motor Skills, 84, 317-318 (C/S, convenience, 240 residents of Humbolt Co, CA (adults); young, unmarried, men, high education, whites, non-religious affiliation, and low religiosity all significantly predict favorable attitudes) (no controls, but discuss confounding) (R-7)

Ginsburg, M.L., Quirt, C., Ginsburg, A.D. et al. (1995). psychiatric illness and psychosocial concerns of patients with newly diagnosed lung cancer. Canadian Medical Association Journal, 152, 701-708. (C/S survey of 52 of 71 consecutive patients attending a regional cancer center in Ontario, Canada (75% male, 27% high school graduates, average 45 days since diagnosis of lung cancer); coping responses were assessed using open-ended format; Diagnostic Interview Schedule used to make DSM-II-R psychiatric diagnoses; 8/52 with minor or major depression; most commonly reported support system was family (79%) and religion (44%); descriptive study)

Glamser, F.D. (1987). The impact of retirement upon religiosity. Journal of Religion & Aging, 4, 27-37. (prospective cohort study of 51 industrial workers over 6 years, which bracket the retirement event, in Pennsylvania (mean age 62, mean education 10 years, over 90% owned own homes and were married, three-quarters Protestant and one-quarter Catholic); interviewed twice; religiousness measured by belief in God (1-5) and church attendance (1-6); mean responses of sample on these two items remained stable (not surprising, giving the grossness of the measure), although 16 weekly attenders before retirement increased to 26 weekly attenders afterward; when other activities were examined pre and post-retirement (attending movies, attending parties, attending sporting events, attending club meetings, dancing, and playing cards), the only activity which subjects were more likely to start than stop in retirement was "playing cards"; church attendance was the most likely activity to be continued without change after retirement (two and one-half times more common than the next category of attending sports events); when people who asked if religion had become more important, less important, or was about the same in importance since retirement, 59% said no change, 37% indicated that it had become more important in retirement, and only 1 person indicated less important; concluded that among those who are religious, religious activity increases in retirement, whereas among those who have been marginal in religiosity, there is stability or mild reduction) (good study -- one of few longitudinal studies of religious change)

*[Glass, D. (1977). Stress, behavior patterns and coronary disease. American Scientist, 65, 177-187.]

Glass, T. A., Mendes de Leon, C. Marottoli, M.A., Berkman, L. F. (1999). Population based study of social and productive activities as predictors of survival among elderly Americans. British Medical Journal, 319, 478-485. (Prospective cohort study of 2761 men and women participating in the Yale EPESE study were examined for predictors of survival. Social activities (church attendance; visits to cinema, restaurants, sporting events; day or overnight trips; playing cards, games, bingo; participation in social groups), productive activities (gardening, preparing meals, shopping, unpaid community worked, paid community worked, and other paid employment), and fitness activities (active sports or swimming, walking, physical exercise) were independently associated with longer survival after controlling for age, sex, race, marital status, income, body mass index, smoking, functional disability, and history of cancer, diabetes, smoking, and myocardial infarction. Social activities reduced mortality by 19%, fitness activities by 15%, and productive activities by 23%. Great care was taken to ensure that physical health did not con found this relationship, both my controlling for physical fitness activities and productive activities, and by eliminating all those who died during the first five years of follow-up. Note that in an interview with Thomas Glass by Emma Ross (AP writer), he indicated that all social activities including church attendance were independent predictors of mortality.

Glassman, A.H., & Shapiro, P.A. (1998). Depression and the course of coronary artery disease. American Journal of Psychiatry, 155, 4-11. (reviews the literature; reports that since the 1970's when investigators began comparing the mortality among patients treated for depression and the general population, 9/10 studies found increased cardiovascular mortality among depressed patients; even when community surveys are examined and prospectively studied, the relationship between depression and mortality persists, even after controlling for smoking; furthermore, a relationship between depression and the development of ischemic heart disease was found; within the past 2 years, six more studies have followed subjects who were initially free of disease, and five found an increased risk of ischemic heart disease among the depressed; even when studies use subjects who already have ischemic heart disease, if depression is present then outcomes are decidedly worse; patients with depression following MI in one study were 3.5 times more likely to die than non-depressed patients; mechanism may involve changes in autonomic tone with depression that increase the risk of fatal cardiac arrhythmia; also, drug-free depressed patients have been found to have significant abnormalities of platelet function, including an increased propensity for platelets to aggregate; furthermore, the alteration of cholesterol and lipids in depressed patients may worsen vascular disease)

Glenn, N.D., & Weaver, C.N. (1978). A multivariate, multisurvey study of marital happiness. Journal of Marriage and the Family, May, 269-282. (C/S survey; data from NORC GSS 1973-1975 probability sample of persons ages 18 or older in U.S. (997 men and 1281 women ages 18-59, all married and white; marital happiness assessed by asking "Taking things all together, how would you describe your marriage? (very happy, pretty happy, or not too happy); church attendance measured as 1-8 scale; church attendance significantly related to marital happiness in men (p<.0001) and women (p=.0003) after controlling for 7 major other predictors of marital happiness; authors minimized this finding because of "more conventional" persons more likely to attend church and more likely to report happy marriages (social desirability set))

Glenn ND. (1982). Interreligious marriage in the United States: Patterns and recent trends. Journal of Marriage and the Family 44:555-566.

Glenn (1984). Social and demographic correlates of divorce and separation in the United States: An update and reconsideration. Journal of Marriage and the Family, 46, 563-576. (C/S survey using data from seven NORC GSS surveys from 1973-1980 (3,845 males and 5,107 females); frequency of religious attendance and religious affiliation were religious variables; one question asked current marital status and one question asked if currently married or widowed persons had ever been divorced or legally separated: ever-married and never divorced or separated, ever-married and divorced or separated, and never married; examined the likelihood among white ever-married persons of being divorced or legally separated; among those attending religious services never or less than once/year, the likelihood for males is 32%-35%, compared with a likelihood of 11% for those attending services weekly or more often; among females, figures are 32%-35% vs 14%; among men with no religious affiliation, likelihood of divorce or separation is 38% compared to 16% among Jews, 19% among Catholics, 19% among Lutherans, 17% among Presbyterians, 23% among Methodists, 25% among Baptists, and 30% among Nazarenes/Pentecostals); relationship with church attendance may be that divorced or separated persons feel rejected by clergymen or fellow worshipers, and so attend services less frequently; alternatively, religious attendance may help prevent divorce and keep families together; no religious affiliation may indicate "a rebellious, nonconformist bent also conducive to marital dissolution" (p 568) (excellent study)

Glick, M., Michel, A. C., Dorn, J., Horwitz, M., Rosenthal, T., Trevisan, M. (1998). Dietary cardiovascular risk factors and serum cholesterol in an old order Mennonite community. American Journal of Public Health, 88, 1202-1205.

Glik, D.C. (1986). Psychosocial wellness among spiritual healing participants. Social Science and Medicine, 22, 579-586. (C/S case-control study of 3 samples: 93 volunteers from "New Age" or metaphysical healing groups (MHG), 83 from charismatic healing groups (CHG) (largely Pentecostal), and 137 primary care (PC) medical patients from a local HMO in Baltimore Maryland (81% of CHG were Christian, vs. 49% of MHG and 73% of PC); CHG had significantly less education and fewer professionals than in MHG or PC groups (p<.001), and both CHG and MHG had lower incomes than PC; CHG were older than MHG or PC groups (70% over age 46 vs. 40% and 28%); interviewed subjects three times over 6 months, assessing sociodemographic and social factors, measures of physical, psychological, social and behavioral health, religious attitudes and beliefs, and healing ritual behaviors; results at Time 1 indicated that physical well-being, general well-being, brief symptom inventory, and illness/wellness behavior were all significantly higher in CHG group, lower in MHG group, and lowest in PC group (p<.001) (despite no significant difference in severity of physical illness between groups); after covariates were adjusted, significant differences persisted at p<.001, except for illness/wellness behavior -- says text)

Glik, D.C. (1988). Symbolic, ritual and social dynamics of spiritual healing. Social Science and Medicine, 27, 1197-1206. (two-year participant observation in the two healing groups above (17 CHG and 13 MHG), with 250-300 healing rituals examined; qualitatively presents similarities and differences between the two groups)

Glik, D.C. (1990). Participation in spiritual healing, religiosity, and mental health. Sociological Inquiry, 60, 158-176. (C/S survey using same sample as described in 1986 study above; religious belief measured by 19-item Index of Spiritual Orientation (based on Sorokin's theory of cultural values, and used instead of Allport-Ross' Religious Orientation Scale to capture "nontraditional religious group orientations) and composed of ideational belief, salience of religion (includes purpose in life, though), and mysticism subscales; regular participation in healing groups was used as proxy for religious practice; mental health indicators were Composite Index of Well-Being (GWB) and Brief Symptom Inventory (BSI), and physical health indicators were Spectrum of Physical health scale and Physical Well-Being scale (as in 1986 study); salience of religion was highly correlated with GWB and inversely with all BSI indicators (depression, anxiety, hostility, and paranoia); belief correlated with GWB (.34) and inversely with Depression (-.19) and Paranoid subscales (-.15); mysticism uncorrelated with any measure; regression model controlling for demographics, illness severity, and "physical well-being" (which used up most of the variance), determined that GWB was correlated with Salience (beta .32, p<.001) and Mysticism (beta .11, p<.05), for BSI only Salience correlated (beta -.17, p<.05); in MHG group, all three religious measures are correlated with GWB (based on separate regression in that group; interaction terms in model, however, would suggest different findings); in the CHG group, no religiosity measures correlated with GWB; in MHG group, BSI scores unrelated to religious measures; in CHG group, ideational Belief correlated with more psychological distress (higher BSI), whereas Salience correlated with less distress) (based now on interpretation of interaction terms, not separate regressions as was done for MHG group) (overall, CHG has higher ideational beliefs and higher religious salience, as well as higher GWB and low BSI scores (from 1986 report) than MHG group)

Glik, D.C. (1990). The redefinition of the situation: The social construction of spiritual healing experiences. Sociology of Health and Illness, 12, 151-168. (prospective cohort study to determine nature and course of healing experiences; assessment performed using three unstructured interviews over a 6 month period; 160 participants in healing groups in Baltimore area were initially interviewed; 40% of health problems were somatic or psychosomatic, 28% were psychological, 3% behavioral (alcohol), 4% social problems, 7% situational problems, 6% moral problems, 13% religious problems; on 2nd and 3rd interviews, subjects asked to rate their overall degree of healing of their problem since initial interview; 8% (n=13) indicated no healing, 6% indicated very slight healing, 14% partially healed, 24% almost completely healed, and 20% completely healed; highest rates of healing (slight to complete) for physical problems (67%) and psychological problems (77%); degree of reported healing, however, was not associated with improvement on five physical and psychological measures)

Glick, M., Michel, AC, Dorn, J., Horwitz, M., Rosenthal, T., Trevisan, M. (1998). Dietary cardiovascular risk factors and serum cholesterol in an Old Order Mennonite community. American Journal of Public Health, 88, 1202-1205. (Study of 223 Mennonites from New York (Yates County); cross-sectional study; found decreased serum cholesterol and decrease blood pressure among men, despite a high-fat diet; also from a decreased diastolic blood pressure in women (compared with representative U.S. sample from the National Health and Nutrition Examination Surveys (NHANES).

*[Globetti (1967). The social adjustment of ... Social Research, (Supplement), 148-157.]

Glock, C.Y., & Stark, R. Religion and Society in Tension. Chicago: Rand McNally & Company, 1965

Glover, R.J. (1996). Religiosity in adolescence and young adulthood: Implications for identity formation. Psychological Reports, 78, 427-431. (C/S survey of convenience sample of 147 adolescents and young adults (77% female, White, attending fundamental moderate, and liberal churches in arkansas) (grouped by age 14-17 (58), 18-25 (43), and 26-30 (46); completed Gladding et al (1981) religiosity scale, with four factors emerging: personalized Diety, religious effort, religious belief, and consistency in belief and action; 14-17 yo's had significantly lower scores than other two groups (89.3 vs 97.6 vs 100.4) (no health relationships examined)

Gmur, M., & Tschopp, A. (1987). Factors determining the success of nicotine withdrawal: 12-year follow-up of 532 smokers after suggestion therapy (by a faith healer). International Journal of the Addictions, 22, 1189-1200. (C/S survey of 532 heavy smokers in Switzerland, average age 38 for men and 34 for women; assessed prior to treatment by faith healer Hermano and at 4 mo (40.0% non-smoker), 1 yr (32.5%), 5 yr (20%), & 12 yr (15.9%) later; compared those who remained non-smokers for 12 years (n=73) with those who continued to smoke for 12 years without interruption (n=31); results indicated that high alcohol consumption, markedly addictive smoking, and rare attendance at church predicted continued smoking or relapse; church attendance may help persons to stop smoking and remain smoking free over time) (cigarette smoking)

Gobar, A.H. (1970). Suicide in Afghanistan. British Journal of Psychiatry, 116, 493-496. (suicide rate is among lowest in world in this Islam state, 0.25 per 100,000, although reporting made have been low, given that suicide here is a criminal offense)

Gold, N. (1965). Suicide and attempted suicide in North-Eastern Tasmania. Medical Journal of Australia, August 28, 361-364 (examines 137 attempted suicide between 1961 and 1964 at a new regional psychiatric facility at a 300 bed general hospital in Tasmania; number of Catholics patients (28%) exceeded the number expected, base on distribution in population (18%) (no statistic of association provided)

Goldbourt, U., & Medalie, J.H. (1975). Characteristics of smokers, nonsmokers and ex-smokers among 10,000 adult males in Israel. I. Distribution of selected sociodemographic and behavioral variables and the prevalence of disease. Israel Journal of Medical Sciences 11:1079-1101. (C/S systematic survey of 10,000 men ages 40-65, examining characteristics of smokers; religiousness measured by self-assessed religious orientation and by religious activity; smokers were characterized by crowded housing, low education, little leisure time activity, and were significantly less likely to be categorized as religious ( percent current smokers among very orthodox was 39%, compared to 50-53% in secular or agnostic, p<.001, uncontrolled)

Goldbourt, U., Yaari, S., & Medalie, J.H. (1993). Factors predictive of long-term coronary heart disease mortality among 10,059 male Israeli civil servants and municipal employees. Cardiology, 82, 100-121. (prospective cohort study of 10,059 Jewish immigrant males aged 40 or over working as civil servants or municipal employees in Israel; first assessed in 1963 and mortality assessed in 1986 (23-year follow-up); religious orthodoxy measured by 3 items (religious vs. secular education, self-definition as orthodox, traditional, or secular, and frequency of synagogue attendance) summed to create an orthodoxy index; most orthodox group had lowest rate of mortality from CAD (38 vs 61 per 10,000) and other causes (135 vs. 168 per 10,000) than did non-believers; the risk of death from CAD among most orthodox believers during the 23-year follow-up was 20% or more less than among less orthodox Jews or non-believers (7.7% vs 9.7-10.7%); results remained significant after controlling for age, SBP, cholesterol, smoking, diabetes, body mass index, and baseline CHD)

Goldfarb, C. (?). Patients nobody wants. ? J - see other file (60% of NY city drunks are Catholic - no comparison group)

Goldfarb, L.M., Galanter, M., McDowell, D., Lifshutz, H., & Dermatis, H. (1996). Medical student and patient attitudes toward religion and spirituality in the recovery process. American Journal of Drug and Alcohol Abuse, 22, 549-561. (C/S survey of 101 consecutive patients admitted to acute care, dually diagnosed, inpatient unit in Bellevue Hospital, NY (mean age 37, 42% Catholic, 42% Protestant, 2% Jewish, 76% male), and 119 first or second year medical students (out of 160) at NY University Medical Center (mean age 24, 22% Catholic, 13% Protestant, 38% Jewish, 26% other, 61% male); used a modified version of Feagin's 12-item Orientation to Life and God Scale; results indicated "Do you believe in God or a Universal Spirit (73% students, 97% patients), "God or a Universal Spirit is a heavenly father who can be reached by prayer" (26% students, 76% patients); with regard to orientation to spirituality (higher scores indicating less orientation, 23.2 mean students' score vs 16.7 mean patients' score, p<.001); when asked to rank importance of spiritual, socioeconmic, and health service related factors in substance abuse treatment, 59% of patients ranked "God" number 1,2, or 3, while only 8% of students ranked it as highly; there were significant differences in students' perceptions of what patients would say and what patients actually said for belief in God (p<.001), AA meetings (p<.001), and strong spiritual orientation (p<.001) (no controls) (R 8)

Goldman, N., Korenman, S., & Weinstein, R. (1995). Marital status and health among the elderly. Social Science and Medicine, 40, 1717-1730. (6-year prospective cohort study of national probability sample of approximately 7500 persons age 70 or over in 1984 (National Health Interview Survey: Longitudinal Study of Aging); examined predictors of mortality between 1984 and 1990; religious variable was proportion not attending church within the past two weeks; lack of attendance significantly related to probability of dying during 6-year study period (beta from logit models=.36, p<.05, n=2847 males; beta=.35, p<.05, n=4631 females), after multiple controls, including demographics, disability, self-rated health, and medical conditions) (R 10)

Goldscheider, C. & Mosher, W.C. (1991). Patterns of contraceptive use in the United States: the importance of religious factors. Studies in Family Planning, 22(2), 102-115. (C/S national probability sample (Cycle IV of 1988 National Survey of Family Growth) of 8,450 women ages 15-44; results compared to previous NSFG surveys conducted in 1965, 1973, and 1982; religious affiliation, religious attendance, receiving communion (Catholics), and attendance at church-related schools/colleges; asked if sexually active and whether used contraception and what kind of contraception; use of contraception increased from 1965 to 1988 from 66% to 77% in Protestants and from 57% to 75% in Catholics; fundamentalist Protestants and Mormons were less likely to use contraception than other groups (52% and 49%); use of rhythm method among Catholics declined from 32% in 1965 to 4% in 1988; frequent church attenders had higher rates of abstention from sexual intercourse than infrequent attenders; religious schooling did not affect rates of contraception) - HGK Secondary analysis of data from Cycle IV of National Survey of Family Growth (NSFG) of 1988 (interviews with 8450 women, ages 15-44). Data was compared to similar data from 1965, 1973 and 1982 for purpose of tracking contraceptive usage and trends. From 1965 to 1988, proportion of married Protestants sterilized or using contraceptives rose from 66% to 77% and rose from 57% to 75%. Male and female sterilization combined rose from 14% to 54% for Protestants and from 6% to 43% for Catholics. Protestant wives had higher proportions of female sterilization while Catholic wives had higher condom and diaphragm use. Next data compared form 1982 to 1988 for Protestant, Catholic, Jewish and non-affiliated on contraceptive use found that Protestants combine high levels of sterilization (particularly female) with pill and condom use; Catholics combine high pill use with condom use; Jews have significantly lower levels of pill use and female sterilization and higher levels of diaphragm and condom use. Non-affiliated have combined high usage of the pill, female sterilization, condom and diaphragm use. Protestant whites have higher proportion using contraceptives that Protestant blacks and Hispanics. Protestant whites have significantly higher male sterilization rate than Protestant blacks or Hispanics. Protestant whites use the pill and diaphragm more than blacks. Protestant Hispanics use condoms significantly more than whites who use more than blacks. White Catholics had higher method use, higher rates of male sterilization, lower rates of female sterilization and much higher condom use. After controlling by regression techniques for marital status, age, and education Protestant women were much more likely to use female sterilization than Jews, 4 times as many Jews used diaphragms than Protestants. Same proportion of Catholic and Protestant used pill. Protestants broken down again by Baptist, Mormon, Fundamentalist Protestant or Other Protestant. Fundamentalist Protestants had higher proportion abstaining from intercourse and lower proportions using contraceptives than Other Protestants. Baptists and Fundamentalist Protestants have higher proportions of female sterilization than Other Protestants (even when married factors are controlled for). Mormons have a lower proportion of pill usage and higher condom usage compared to the others even with factors controlled for. - Higher church attendance was associated with higher abstinence rate for Protestants, Catholics, whites, blacks, and Hispanics even after controlling for marital status, age, and education. Regular church attendance and communion among Catholics reduced contraceptive usage and increased use of male contraceptives. Effects are less extensive for Protestants and significantly statistically for whites only. When religious schooling was considered, Catholic educated and secular educated showed similar patterns of contraceptive use. Protestant educated had highest number of abstainers, lower pill use, lower female sterilization, and higher condom use. - TB

Goldstein, S. (1996). Changes in Jewish mortality and survival, 1963-1987. Social Biology, 43,72-97 (15,520 Jews in Rhode Island; assessed mortality between 1963 and 1987, comparing with the general white population in Rhode Island; overtime, the age-standardized rates mortality have widened in favor of Jewish males as have the life experiences at birth and the percentage surviving to old age (Jewish males live an average 3.3 years longer than other white males in 1987); in contrast, for women, the standardized death rate has widened considerably in favor all whites while life expectancy has improved identical he or both groups and therefore remain about equal, as it was in 1963; Jews are more advantaged in all but the most advanced ages, age groups in which proportional more of the Jewish population and Jewish deaths are concentrated; does not talk about effects of Jewish orthodoxy or religiousness on mortality; adjusted for age and stratified by sex)

Goodman, M., Rubinstein, R.L., Alexander, B.B., & Lubersky (1991). Cultural differences among elderly women in coping with the death of an adult child. Journal of Gerontology: Social Sciences, 6, S321-S329. (Describes differences between elderly Jewish (N = 12) and non-Jewish women (N = 17) dealing with loss of an adult child; Jewish women were depressed and fixed in brief, with the loss continuing to be central in their lives, in contrast to non-Jewish women who showed signs of acceptance and moving on with their lives) (qualitative)

Goodwin, D.W., Johnson, J., Maher, C., Rappaport, A., & Guze, S.B. (1969). Why people do not drink: A study of teetotalers. Comprehensive Psychiatry, 10, 209-214. (case-control study of 98 teetotalers vs. 35 drinkers (sample obtained from the membership list of a large midwestern metropolitan Protestant church (St. Louis)); drinkers less likely to be highly religious (40% vs 65%, p<.05), believe the Bible is strictly true (60% vs 88%, p<.01), and come from strict, puritanical and religious families (father 48% vs. 71%, p<.05, mother 68% vs. 91%, p<.01) (no control variables) (weak)

Gorsuch, R.L., & McFarland, S.G. (1972). Single vs. multiple-item scales for measuring religious values. Journal for the Scientific Study of Religion, 11, 53-64. (C/S survey of 84 introductory psychology students at two universities (55 females); compared single item scales (Jesus is Christ, attendance, importance, affiliation) and multiple item scales (Christology, ER, IR, religious individualism, and fundamentalism); only measures that consistently predicted ethical or severity of judgement variables were single item importance of religion and IR scale; concludes that if only half-a-dozen religion items can be used in a study, better to use several single items than a multi-item scale)

Gorsuch, R.L., & Butler, M. (1976). Initial drug abuse: A review of predisposing social psychological factors. Psychological Bulletin, 83, 120-137.] (R) (religious have lower rates of drug abuse: "Whenever religion is included in an analysis, it predicts those who have not used an illicit drug regardless of whether the research is conducted prospectively or retrospectively and regardless of whether the religious variable is defined in terms of membership, active participation, religious upbringing, or the meaningfulness of religion as viewed by the person himself." (p 127))

Gorsuch, R.L. (1984). The boon and bane of investigating religion. American Psychologist, 39, 228-236. (excellent discussion of measurement; presents a model is suggested with general religiousness as a broad construct (higher order factor) that is subdivided into a set of more specific factors, thus maintaining the advantage of both uni- and multidimensional scales; also notes that "... in our culture it appears that religious people are distinguished from nonreligious by a general dimension. This dimension reflects an intrinsic commitment to a traditional, Gospel-oriented interpretation of the Christian faith (which is not, however, identical to fundamentalism). This dimension can be measured with reasonable consistency by most scales concerned with creedal assent and related beliefs and attitudes." (p 232)

Gorsuch, R.L., & McPherson, S.E. (1989). Intrinsic/extrinsic measurement: I/E-revised and single-item scales. Journal for the Scientific Study of Religion, 28, 348-354. (uses factor analysis to analyze measures of intrinsic and extrinsic religion, identifying two subcategories of extrinsicness; there are extrinsic items concerned with social relationships (Es) and with personal benefits (Ep); produces a 14-item revised I-E scale containing intrinsic items that are counterbalanced for "acquiescence," Es items, and Ep items; also presents a 3-item scale that includes items from each of these major dimensions)

Gorsuch, R.L., & Hao, J.Y. (1993). Forgiveness: An exploratory factor analysis and its relationship to religious variables. Review of Religious Research, 34, 333-347. (C/S survey of a national random sample of 1030 persons aged 18 or older (1988 Gallup survey); administered 4 questions, each with 6 parts, yielding 25 items; factor analysis revealed four factors: Forgiving Motive, Religious Response, Forgiving Pro-Action, and Hostility; religious response factor was significantly and positively related to the forgiving pro-action (.53), forgiving motive (.30), and was inversely related to hostility (-.17); a "general forgiveness factor" for all items had its strongest correlation with the religious response factor (.65), followed by forgiving motive (.59), forgiving pro-action (.51), and hostility (-.36); factor analysis was performed on all an additional set of 15 religious variables that were asked, yielding a "Personal Religiousness factor" and a "Religious Conformity" factor; the personal religiousness factor was significantly correlated with the general forgiveness factors (.20, p<.001) and with the set of primary forgiveness factors (after general forgiveness partialed out) (.22, p<.001) (most analyses uncontrolled); also, Protestants, Catholics, and evangelicals generally reported more forgiving responses than Jewish, no/other religious preference, or non-evangelical respondents; concluded that "the more overall religious one is, the more forgiving one reports"; the lack of correlation between the forgiveness factors and the religious conformity factor also suggests that religious persons did not answer questions in a forgiving manner just because they were conforming to how they thought they should answer (as Batson & Ventis would suggest) (excellent study)

Gorsuch, R.L. (1995). Religious aspects of substance abuse and recovery. Journal of Social Issues, 51 (2), 65-83. (after carefully reviewing this literature, concludes that "there is a clear and consistent relationship between being religious and being a substance nonabuser" (p 69); he reviews correlational studies in adolescents and college students (published studies -- Amoateng & Bahr 1986; Forliti & Benson 1986; Benson & Donahue 1989; Brown field & Sorenson 1991; Carluci et al 1993; Clark et al 1992; Engs et al 1990; Hanson & Engs (1987), Hawks & Bahr (1992), and Sarvela & McClendon (1988), correlational studies in adults (Brizzer 1993; Cochran et al 1988; Holman et al 1993; Koenig et al 1988; Luna et al 1992; Perkins 1987; Pettersson 1991; Taylor & Jackson 1990), and longitudinal studies (Brunswick et al 1992; Cochran et al 1988; Cochran et al 1992; Jessor & Jessor 1977; Kandel & Davies 1992; newcomb 1992; Perkins 1982). He explains this relationship in terms of external social control, socialization, and need satisfaction theories: religious groups exert social control to prevent or reduce substance abuse (opportunity control, punishment, peer group); socialization explains the relationship through the internalization of antiabuse norms; and because some people engage in substance abuse to relieve mental anguish and suffering, religion may provide an alternative to meet these basic needs)

Goss, M.E.W., & Reed, J.I. (1971). Suicide and religion: a study of white adults in New York City, 1963-67. Life-Threatening Behavior 1:163-177. (study of all persons whose deaths reported on death certificates as suicide in New York period during a 5-year period; religion was inferred by religious affiliation of the cemetery of burial, except religion of white persons buried in Protestant or nonsectarian cemeteries or cremated were assumed to be distribution according to percentage frequencies reported by McMahon and Koller (1957); of 4,421 total suicides, 3,863 suicides committed by Whites; those whose age was less than 25 or whose religion was other than Catholic, Protestant, or Jewish were excluded, leaving 2,975 suicides as final sample for detailed analysis; suicide rates per 100,000 for the 4,421 total suicides were 10.3 for Catholics, 16.2 for Jews, 21.3 for Protestants, and 15.7 for other, compared with 11.0 for New York City as a whole; the age-sex adjusted suicide rate for whites aged 25 or older were 31.3 for Protestants, 15.5 for Jews, and 11.3 for Catholics; highest suicide rates were for males aged 65 or over who were Protestant (62.3) and the lowest rate was for elderly Catholic women (11.1); Jews were more likely to jump or poison themselves, and less likely to hang or shoot themselves); Catholics and Protestants did not vary greatly on method) (interesting)

Grossoehme, D. H., Springer, L. S. (1999). Images of God use by self-in curious burn patients. Burns, 25, 443-448 (describes the ways in which persons who inflicted self-injurious behaviors through burning, including attempted suicide, imagine the Divinity and use religious language to give meaning to their experience)

Gottlieb, N.H., & Green, L.W. (1984). Life events, social network, life-style, and health: An analysis of the 1979 National Survey of Personal Health Practices and Consequences. Health Education Quarterly, 11, 91-105. (C/S study of random sample of 3,025 persons age 20-64 with telephones in U.S.; 552 persons in poor health were eliminated from the sample; examined 5 health practices (smoking, exercising, alcohol use, weight maintenance, and sleep); examined were income, education, age, life events, and social network index predictors; of social network elements, church attendance and marriage was significantly related to health practices; church attendance was characteristic of men and women nonsmokers and was negatively related to alcohol use as well; it was also characteristic of male former smokers and women with unfavorable weight; concluded that reduction in substance abuse resulted from religious teachings and family responsibility; most of the effects of church attendance and marriage on health status was mediated through effects on smoking and alcohol use; this was equally true for both sexes)

Graham, T.W., Kaplan, B.H., Cornoni-Huntley, J.C., James, S.A., Becker, C., Hames, C.G., & Heyden, S. (1978). Frequency of church attendance and blood pressure elevation. Journal of Behavioral Medicine, 1, 37-43. (C/S survey of 355 white male heads of households participating in the 1967-1969 Evans County Cardiovascular study (Georgia) who were (a) free of diagnosable CAD, (b) not taking medication for heart or circulation, (c) not told by an MD they had hypertension between initial 1960-62 prevalence study and 1967-69 follow-up study, and on whom church attendance and BP data was recorded in the 1967-69 survey; selection criteria chosen so that above physical health problems would not confound relationship between religious attendance and BP; persons attending church once/week or more often had significantly lower mean age-standardized systolic (t=2.63, p<.005) and diastolic (1.96, p<.05) BP scores; when stratified by smoking status, association SBP persisted in both groups, but DBP in neither group; when stratified by Quetelet Index, SBP differences remained significant for first two quartiles (thinnest) but not last two quartiles, and DBP differences were not significant in any quartile; when stratified by SES, SBP lower in both white and blue collar skilled groups, but not in unskilled sample, and DBP differences not significant in any SES group); when frequency of attendance used as a continuous variable, it significantly related to lower SBP scores, after controlling for Quetelet Index, smoking, and SES; no significant differences for DBP, once these other variables controlled); actual magnitude of BP differences were not reported in this study)

Graney, M.J. (1975). Happiness and social participation in aging. Journal of Gerontology, 30, 701-706. (4-year prospective cohort study of 60 women ages 62-89 selected from rosters of a metropolitan Housing and Redevelopment Authority; administered 10-item-Affect Balance Scale (ABS); 9-item social participation questions, including church attendance; C/S analysis revealed that religious attendance positively related to ABS (.33, p<.01), which was greater for younger (ages 66-75) (.67, p<.01) than for older women (ages 82-92) (-.10, p=ns); religious attendance also weakly predicted change in ABS (greater happiness) over time (.14, p=.07) for the entire group) (uncontrolled)

Grasmick, H.G., Bursik, R.J., & Cochran, J.K. (1991). 'Render unto Caesar what is Caesar's': Religiosity and taxpayers' inclinations to cheat. Sociological Quarterly, 32, 251-266. (CS random sample of 304 adults age 18 or over as part of the Oklahoma City Survey; outcome was inclination to cheat on income taxes (yes/no); religious "identity salience" was based on 4 item scale (importance, self-rated, influence, decision-making) and frequency of attendance/month (range 0-28, with 45% indicating none); CA and R salience were both inversely related to cheating (p<.001 for both bivariately); regression analysis, controlling for 5 other covariates, revealed that R salience was strongest predictor (p=.001) of all predictors, and was closely followed by CA (p<.03); but when effects of shame and embarrassment are controlled, religious variables no longer are associated with inclination to cheat; thus, religion acts primarily through the latter two emotional reactions in its effects on preventing cheating; when analyses stratified by religious fundamentalism, results persisted in both groups) (R-8)

Green, L. L., Fullilove, M. T., Fullilove, R E. (1998). Stories of spiritual awakening. The nature of spirituality in recovery. Journal of Substance Abuse Treatment, 15, 325-331.

Greenberg, I., Spitz, Weltz, Bizzozero (1975). Factors of adjustment in chronic hemodialysis patients. Psychosomatic, 16, 178-184. (CS survey of 7 patients; no mention of prayer or religious effects - other file)

Greenwald, P., Korns, R.F., Nasca, P.C., & Wolfgang, P.E. (1975). Cancer in United States Jews. Cancer Research, 35, 3507-3512. (case-control study of 800 deaths of Russian-born residents of New York state who died from neoplasm during 1969-1971; Jewish vs. non-Jewish determined in 482 based on cemetery of burial, 218 on basis of religious affiliation of funeral home, 100 were buried in non-denominational cemeteries (89 of whose Jewish status was determined through a telephone survey of hospitals where death occurred and 11 remain unknown); N for Jews and non-Jews not given; among males, Jews were more likely to die of cancer of colon (36 expected, 56 observed, p<.01), less likely to die of CA of lung (70 expected, 54 observed, p<.05); among women, Jews more likely to die of CA stomach (14 expected, 25 observed, p<.01), more likely to die of CA of lung (16 expected, 30 observed, but less likely to die of CA of breast (45 expected, 29 observed, p<.05) and CA of cervix (7 expected, 1 observed, p<.05) (none controlled)

Gregory, W.E. (1957). The orthodoxy of the authoritarian personality. Journal of Social Psychology, 45, 217-232. (C/S survey of 596 subjects who were available during the time that the research was being conducted (over 90% college students, over 80% under age 30, largest denomination was specified as "Protestant") in central California; measured authoritarianism using the UC F scale, and developed their own religious orthodoxy scale (? with items likely to correlate with F scale); correlation between their F scale and their religious beliefs scale was 0.53, and correlation with ethnocentrism scale was 0.37 (both uncontrolled, and level of statistical significance not given, but likely high given N); concluded that "Our data furnish some evidence for a trait underlying religious orthodoxy which is also present to a significant degree in the "authoritarian" personality." (p 224) again, definitions of authoritarian personality may be contaminated by conservative religious values) (negative study)

Greyson, B. (1983). Near-death experiences and personal values. American Journal of Psychiatry, 140, 618-620. (case-control study of 264 members of the International Association for Near-Death Studies, an organization that promotes research on near death experiences; 89 had near-death experiences (cases) and 175 had not (controls); C/S mailed survey of 28 objectives, goals, behaviors, and abstract concepts, asked to rate from 1-4 from "very important" to "not at all important"; Marlowe-Crowne SDS also administered; self-actualization, altruism, and spirituality clusters did not differ significantly between groups, but "success" cluster was significantly lower among cases (p<.01); mean SDS score was also significantly higher among cases than control (p<.001); gender and SDS scores were not significantly correlated with scores on "success" cluster; concluded that "Decathexis of personal failures may account for the reported suicide-inhibiting effect." (p 618)

Griffith, E.E.H., & Mahy, G.E. (1984). Psychological benefits of spiritual baptist "mourning." American Journal of Psychiatry, 141, 769-773. (D) (C/S to examine effect of church practice called "mourning" (temporary death where the body perishes so that the spirit may rise and a period of Godly sorrow when mourner is isolated and prays and fasts with visions and dreams) in two groups: 13 persons who had performed mourning in the past month (and an average of twice prior to that) and 10 women who attended the mourners (and who had previously undergone mourning an average of 4 times); members of lower-middle and lower SES groups in the Barbados; reasons for mourning included wish to increase in spiritual strength, being told to undergo mourning by spiritual leaders, and to verify church doctrine and advance in the church); benefits reported were relief of depression, ability to foresee and avoid negative situations,

Griffith, E.E.H., Young, J.L., & Smith, D.L. (1984). An analysis of the therapeutic elements in a black church service. Hospital and Community Psychiatry, 35, 464-469. (Q) (20 Blacks aged 18-67 who attended a midweek service at an independent urban Black church (Washington DC) were interviewed to determine their experiences during the church service and its psychological impact; testimony, filled with Holy Ghost brought an emotionally ecstatic feeling that produced a sense of relief; dancing and speaking in tongues were intense individualistic experiences; the church service as a whole impaired feelings of group closeness and strength; concluded that Black church service functioning as a community mental health resource for participants)

Griffith, E.E.H., Mahy, G.E., & Young, J.L. (1986). Psychological benefits of spiritual Baptist "mourning," II: An empirical assessment. American Journal of Psychiatry, 143, 226-229. (16 members of a Spiritual Baptist church in Barbados who were involved in a ritual called "Mourning" (a 7 day ritual of solitude and prayer); found that there were reductions on 10 of 11 SCL-90 symptom scales between pre- and post-mourning scores)

Gritzmacher, S.A., Bolton, B., & Dana, R.H. (1988). Psychological characteristics of Pentecostals: A literature review and psychodynamic synthesis. Journal of Psychology and Theology, 16, 233-245. (review) (therapeutic effects of Pentecostal psychodynamics are proposed, including repression, regression, and emotional release; congregations with charismatic worship services that encourage the release of positive emotions by providing rituals and and support for catharsis and the release of negative emotions, may enhance well-being)

Groen J., & Van Der Heide, R.M. (1959). Atherosclerosis and coronary thrombosis. Medicine, 38, 1-23. (review) (since religious affiliation often affects diet, these investigators trying to link hypercholesterolemia due to diet with coronary artery disease; different cholesterol levels in different religious groups - Trappist monks and Yemenite Jews have low serum cholesterol, but other Jews have higher cholesterol -- largely diet dependent)

Grosse-Holtforth, M., Pathak, A., Koenig, H.G., & Cohen, H.J. (1996). Medical illness, religion, health control and depression of institutionalized medically ill veterans in long term care. International Journal of Geriatric Psychiatry, 11, 613-620. (in a C/S survey of 97 mostly institutionalized elderly, found that religious coping (RCI) was significantly related to intrinsic religious motivation (std beta=0.39, p<.005), and religious coping was positively related to internal health locus of control (std beta=0.35, p<.05); no significant relationship between religious measures and depression)

Grossman, CL (1999). In search of faith. USA Today, December 23-26, p 1A-2A (national telephone survey of 1037 Americans on Dec 9-12:
30% spiritual but not religious [depends on terminology, though]
86% believe in God or a universal or higher spirit (8%)
79% believe that "there will be a day when God judges who goes to heaven and to to hell
59% say that they agree with "a lot of things taught in my religion."
45% attended church in previous week
54% called themselves religious
45% pay more attention to their "own view or views of others" than to "God or religious teachings" in deciding how to conduct life
44% say that many religions, not only Christianity, offer a true path to God
48% turn to God and religious teachings to decide how to conduct their lives
38% say that only Christian religions offer a true path to God
50% say that even being a good person isn't good enough to get you to heaven unless you believe in God
44% say that good people will go to heaven even if they don't believe in God
68% belong to a church or synagogue
Also refers to NORC survey (1998) that says that those with no religious preference in US increased from 6% in 1972 to 14% in 1998.

Group for the Advancement of Psychiatry (1968). The Psychic Function of Religion in Mental Illness and Health. New York: Mental Health Materials Center, Inc. (R)

Group for the Advancement of Psychiatry (1976). Mysticism: Spiritual Quest or Psychic Disorder? New York: Mental Health Materials Center, Inc. (R)

*[Groves (1994). Buddhism.... Addiction Research, 2, 183-194.]

Gruenewald, P. J., Ponicki, W. R., & Mitchell, P. R. (1995). Suicide rates and alcohol consumption in the United States, 1970-1989. Addiction, 90(8), 1063-1075.

Gruner, L. (1985). The correlation of private, religious devotional practices and marital adjustment. Journal of Comparative Family Studies, 16, 47-59. (C/S survey of 416 married subjects, included were members of sects (primarily Pentecostals), conservative-evangelical group (Southern Baptists, Nazarene, etc.), liberal Protestants, and institutional-authoritarian group (Catholics); 104 from each religious group was selected with help of pastor, attempting to get a representative sample from each group in terms of age and length of marriage; frequency of prayer and bible reading as a means of coping with marital or family related problems was assessed as a single item; marital adjustment assessed with Wallace Marital Adjustment Test, and sample trichotomized into thirds (low, medium, high); frequency of prayer was significantly related to high marital adjustment -- among those not praying at all, high marital adjustment was found in only 15%, compared to 53% of those praying "extensively" (gamma=.62, p<.001, uncontrolled); effects were strongest in the conservative-evangelical group and weakest in the liberal Protestant group (gamma=.24, p<.05, uncontrolled)

Guidelines Regarding Possible Conflict Between Psychiatrists' Religious Commitments and Psychiatric Practice (1990). American Journal of Psychiatry, 147, 542

Guinn, R. (1975). Characteristics of drug use among Mexican-American students. Journal of Drug Education, 5(3), 235-241 (C/S survey of 1789 Mexican-American high school students in the Lower Rio Grande Valley region of Texas, of whom 254 used drugs; church attendance was inversely related to drug use (marijuana, hallucinogens, opiates or cocaine, tobacco, alcohol, cough syrup, solvents, barbituates, stimulants; drug users were less likely to attend religious services once/wk or more (33% vs 46%, p<.01, uncontrolled)

Gunderson, M.P., & McCary, J.L. (1979). Sexual guilt and religion. Family Coordinator, July 1979, 353-357. (C/S survey of 327 college students (135 male, 192 female; largely white, single, and Protestant) enrolled in a course in human sexuality at the University of Houston; religious affiliation, religious interest, and frequency of church attendance examined; Mosher (1966) "G" inventory used to assess sexual guilt (? items confounded by orthodox religious views ?); in both men and women, religious interest and frequent church attendance was significantly related to sexual attitudes, sexual behavior, and sexual guilt; when sexual guilt was controlled, however, this accounted for most of the variance in sexual attitudes and behaviors, due to the strong correlation between religious attendance and sexual guilt; concluded that religion contributes to degree of sexual guilt, which predicts sexual information obtained, sexual attitudes held, and sexual behavior expressed; religious attendance accounted for almost 25% of the variance in sexual guilt of these college students (religious interest contributed negligible variance); concluded that sexual guilt "interferes" with his or her sexuality" (although did not specify what this meant -- may have prevented premarital sex, teenage pregnancy, STD, etc.); does note in introduction that "religion is the single best predictor of sexual attitudes and sexual behavior, especially premarital intercourse", p 353)

Gupta, R. (1996). Lifestyle risk factors and coronary heart disease prevalence in Indian men. Journal of the Association of Physicians of India, 44,689-693. (No relationship between prayer and coronary artery disease in urban dwelling Indian men)

Gupta, R., Prakash, H., Gupta, V.P., & Gupta, K.D. (1997). Prevalence and determinants of coronary heart disease in a rural population of India. Journal of Clinical Epidemiology, 50, 203-209. (C/S survey of all occupants of randomly selected villages in Rajasthan, India; 3148 adults over age 20 assessed; coronary risk factors were assessed; CHD diagnosed on past records, responce to WHO questionnaire, and EKG changes; religious variable was participation in religious prayer and yoga (30% of sample); multivariate analysis showed that prayer habit was a protective factor against CHD (OR .28, .08-.95), independent of other risk factors) (R 9)

Gurin, G., Veroff, J., & Feld, S. (1960). Americans View Their Mental Health. NY: Basic Books) (don't have it) (national sample of 2,460 adults; spontaneous response to question regarding how they handled worries; 16% mentioned prayer and 4% mentioned clergy as a first responses; no relationship between "Did you ever feel you were about to have a nervous breakdown?" and church attendance in nationwide study; combination of higher income and regular attendance were less likely to answer affirmative; concluded that higher income and higher education are more conducive to happiness than frequent church attendance; predictors of prayer as a coping method for handling worries were female sex, older age, lower education, lower income, and being Protestant)

Guttmacher & Elinson. Ethno..Soc Sci Med 1971; 5:117-other file

Guy, R.F. (1982). Religion, physical disabilities, and life satisfaction in older age cohorts. International Journal of Aging and Human Development, 15, 225-233. (C/S survey of 1170 community sample (Memphis, TN) chosen by "the quota technique" to ensure adequate representation on basis of age, sex, race, and education (39% ages 60-70, 73% female, 33% Black); administered Neugarten Life Satisfaction Index and measures of church attendance, comparison of attendance now with attendance 15 years ago, and if infrequent attenders and physically disabled, whether they continued to maintain contact with the church; persons who attended services once/wk or more and those who increased their church activity compared to 15 years ago, both had higher life satisfaction (F=12.0 and F=15.5, both p<.001, although no covariates controlled); also found a significant inverse relationship between physical disability and church attendance (Chi-square with 28 df=148, p<.001) there was a non-significant trend for infrequent attenders who were physically disabled and yet still maintained contact with church, to have higher life satisfaction)

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