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H
Haber, D. (1984). Church-based programs for black care-givers of non-institutionalized elders. Gerontological Social Work In Home Health Care, 43-55. (C/S survey of 282 caregivers graduating from a 12 hour caregiving program conducted at 8 church sites; mutual help groups were formed at three church sites and were sustained for at least 1 year; at one site, 3 churches cooperated with both the training program and mutual help group) [applications for religious professionals]
Haber, D. (1983). Yoga as a preventive health care program for white and black Alberts: an exploratory study. International Journal of Aging in Human Development, 17, 169-175.
Haberman, P.W., & Baden, M.M. (1974). Alcoholism & violent death. Quart J Stu Alc 35, 221-231 (distribution of 1000 deaths across religious denominations, no control populations to compare with) - see other file
Hadaway, C.K., & Roof, W.C. (1978). Religious commitment and the quality of life in American society. Review of Religious Research, 19, 295-307. (C/S survey using data from Campbell e al's Quality of American Life survey, performed by Michigan's Survey Research Center, which was a national probability survey of 2,164 persons; importance of religious faith was significantly correlated with "worthwhileness of life" (p<.001); 58.9% of those whose faith was "extremely important" had high worthwhileness, compared with only 34.6% of those whose faith was "not at all important"; in fact, importance of faith was the strongest predictor in a model that included number of friends, marital status, age, education, health, income, and race); worthwhileness also predicted by church/synagogue membership (p<.001) and by religious attendance; church attendance was the 2nd strongest predictor behind number of friends, when it was included in the regression model above -- instead of importance of faith); all correlations were strongest in persons with low incomes; concluded that religion provided two benefits to the individual: meaning and purpose in life and providing a sense of belonging to and participating in a fellowship of like-minded believers)
Hadaway, C.K. Elifson, K.W., & Peterson, D.M. (1984). Religious involvement and drug use among urban adolescents. Journal for the Scientific Study of Religion, 23, 109-128. (C/S survey of 600 adolescents (301 males, 299 females) attending 21 public high schools in Atlanta, Georgia; even when other factors influencing the drug use are controlled, religion (church attendance, parent's church attendance, importance of religion, personal prayer, and orthodoxy) still has a significant effect on alcohol use, drug use (marijuana and other illicit drugs), and attitudes toward drug use); 52% of persons saying religion extremely important compared with 21% of persons saying religion not too important, never drank alcohol; 83% vs 47% never used marijuana; 93% vs 75% never used other illicit drugs; 56% of those attending services often compared with 23% of those attending services seldom never drank; 77% vs 54% never used marijuana; and 88% vs. 79% never used other illicit drugs; the effect of religious denomination (proscriptive Prot vs prescriptive Prot vs Catholics, were present, but not as strong as for indicators of religiousness)
Hadaway, C.K., Marler, P., & Chaves (1993). What the polls don't show: A closer look at U.S. church attendance. American Sociological Review , 58, 741-752. (compared actual counts of church attendance to self-reported church attendance: (1) poll-based estimates of religious preferences, poll-based estimates of church attendance for Protestants; and actual counts of church attendance for all Protestant churches in the area (Ashtabula County, northeastern Ohio, 100,000 population); telephone survey of 604 residents revealed 66% Protestants and 36% of Protestants claimed to have attended church in past 7 days; estimated that 22,830 claimed to have attended services in average week; every Protestant church in county was then located; identified 159 churches; average attendance figures obtained through denominational yearbooks, telephone interviews, letters, church visits; attendance for all Protestant churches was 13,080; same problem for reported attendance by Catholics; actual church attendance only about one-half the reported levels by Gallup Polls; due to social desirability; no evidence, however, that more religious persons are any more likely to exaggerate their attendance than less religious persons)
Haerich, P. (1992). Premarital sexual permissiveness and religious orientation: A preliminary investigation. Journal for the Scientific Study of Religion, 31, 361-365.] (C/S survey of 204 students in general psychology classes at La Sierra University in Riverside, CA (61% women, 32% Asian, 30% white, 15% Black); 20-item Religious Orientation Scale (Batson & Ventis (1982) adaptation of Allport's scale), religious attendance (1-5), and self-rated religiosity (1-7); outcome was 12-item Reiss Premarital Sexual Permissiveness Scale; church attendance (-.19, p<.01 and -.15, p<.05), self-reported religiosity (-.25, p<.01, and -.22, p<.01), and intrinsic religiosity (-.25, p<.01, and -.20, p<.01) were all inversely related to attitudes toward sexual permissiveness of others and self, respectively (no control variables)
Hafner RJ. (1982). Psychological treatment of essential hypertension: a controlled comparison of meditation and meditation plus biofeedback. Biofeedback and Self Regulation 7(3):305-16. 21 subjects (all with essential hypertension) in South Australia randomly allocated to either eight 1-hour sessions of meditation training, meditation plus biofeedback aided relaxation, or no treatment control group. Statistically significant falls in both systolic and diastolic blood pressure occurred after both training programs (9 to 14%) which were sustained at three months follow-up, although overall reductions in blood pressure were not significantly greater in either program than in the control group. All patients practiced meditation regularly between training sessions. Frequency of meditation practice did not correlate with amount of blood pressure reduction after training. In females, outdoor directive hostility dropped significantly and assertiveness increased after training; in males, pre-steady elevated levels of somatopsychic symptoms did not change.
Hall, C., & Lanig, H. (1993). Spiritual caring behaviors as reported by Christian nurses. Western Journal of Nursing Research, 15(6), 730-741. (C/S survey of 303 out of 515 self-identified Christian nurses attending the North American Conference for Nurses in St. Paul, Minnesota; religious questions included affiliation (Baptist and Catholic 29%), whether attended a church-affiliated nursing school (41%), where they had learned their Christian beliefs and values, what had influenced them most, number of years they had professed these beliefs (51% > 30 years), and 9 questions focused on nurses' perceptions of providing spiritual care; asked about initiating conversations about spiritual matters (35% once/wk and 78% once/month or more), offering to pray (17% once/wk and 43% at least once/month), and offering to read Scripture (9% once/wk and 34% at least once/month)
Hall, T.W., & Edwards, K.J. (1996). The initial development and factor analysis of the Spiritual Assessment Inventory. Journal of Psychology and Theology, 24, 233-246 (measure of spiritual maturity from Judeo-Christian perspective, made up of two major dimensions (awareness -- the capacity to communicate with God -- and quality -- made up of instability, grandiosity, and realistic acceptance); 40-item inventory was tested on a sample of 193 subjects from a university in Arizona, and a revised 63-item instrument was administered to a sample of 470 subjects from local universities; awareness was inversely related to alienation (-.38, p<.01) and social incompetence (-.23, p<.01))
Hallstrom, T., & Persson, G. (1984). The relationship of social setting to major depression. Acta Psychiatrica Scandinavia, 70, 327-336. (C/S survey of 800 middle-aged women systematically sampled from general population in Gothenburg, Sweden; 60 found to have major depression by DSM criteria; prayer and religious attendance were unrelated to major depression, but belief in God was significantly related, even after controlling for age, marital status, and social class; among those with major depression 26.7% said they did not believe in God, compared with 10.9% among those without depression (p<.01, controlled) (good study)
Halstead, M.T., & Fernsler, J.I. (1994). Coping stratgies of long-term cancer survivors. Cancer Nursing, 17(2), 94-100. (Cross-sectional survey of 128 persons with cancer who had survived for five years or more, who were not currently receiving therapy, and who were not in a terminal stage of disease; 59 subjects with a mean survival of 13.0 years completed and returned questionnaires; the sample was 88 percent white and 84 percent female, and 51 percent with breast cancer (Baltimore, MD); choice of coping strategy was not associated with length of survival (although spiritual methods of coping were not examined separately); the Jalowiec coping scale was the instrument to assess coping; 67.8 percent of subjects indicated that they "praying or put trust in God", which was the most "often used and very helpful" coping strategy as rated by subjects among 12 coping strategies; a common thematic response from the subjects was religious in nature)
Halstead, M. T., & Mickley, J. R. (1997). Attempting to fathom the unfathomable: descriptive views of spirituality. Seminars in Oncology Nursing, 13,225-230. (provides several definitions of spirituality)
Hamman, R.F., Barancik, J.I., & Lilienfeld, A.M. (1981). Patterns of mortality in the old order Amish. American Journal of Epidemiology , 114, 845-861. (case-control study of causes of death in 25,822 Old Order Amish people in three settlements in Indiana, Ohio, and Pennsylvania; death certificates and Amish censuses used to determine mortality risk (676 males and 550 females died); while Amish mortality patterns were not systematically higher or lower than those of non-Amish (SMR 0.89 for men 1.15 for women), they differed by age, sex, and cause; Amish males had higher all-cause mortality rates as children, but lower mortality rates over age 40 -- primarily due to lower rates of cancer (SMR 0.44, age 40-69) and cardiovascular diseases (SMR 0.65, ages 40-69); Amish females had lower death rates from ages 10-39, but did not differ for ages 40-69; SMR were not different for all cancer sites combined, and they had higher cardiovascular mortality after age 70 (1.34))
Hamilton, D. G. (1998). Believing in patients' beliefs: Physician attunement to the spiritual dimension as a positive factor in patient healing and health. American Journal of Hospice & Palliative Care, 15, 276-279.
Handal, P.J., Black-Lopez, W., & Moergen, S. (1989). Preliminary investigation of the relationship between religion and psychological distress in black women. Psychological Reports, 65, 971-975. (C/S survey, convenience sample, 15% response rate; no information on non-respondents; 114 in sample given Langner Symptom Survey (psychological distress) and integration subscale of Personal Religiosity Inventory (Lipsmeyer 1984); low religiosity group significantly more distressed than middle or high religiosity groups (p<.05, using the conservative Tukey procedure); not a great study)
Hannay, D.R. (1980). Religion and health. Social Science & Medicine, 14, 683-685. (C/S survey of random sample of 1,344 patients (964 age 16 or over) registered at a health center in Glasgow, Scotland (55% Anglican, 30% Catholic); religiousness measured by participation in religious service or activity at least once/month; 44 questions assessed physical symptoms in past two weeks, 8 questions assessed mental symptoms, and 4 questions assessed social functioning; 41% indicated active religious affiliation; adults with religious affiliation less likely to report physical (4.6 vs 5.5, p=.002), mental (0.9 vs 1.2, p=.0005), and social dysfunction (.21 vs .35, p=.001) symptoms than those without an active affiliation; controlling for age and gender, religiousness remained significantly related to physical (-.14, p<.001), mental (-.14, p<.001), and social (-.11, p<.001) symptoms)
Hansen, G.L. (1981). Marital djustment and conventionalization: A reexamination. Journal of Marriage and the Family, 43, 855-863. (C/S survey of systematic sample of 365 of 452 residents of married housing at a large mid-western university (? Louisiana State); administered Marital Conventionalization Scale and Dyadic Adjustment Scale; concluded that MCS is contaminated by marital adjustment items, and that MC makes a genuine and spurious contribution to marital adjustment scores; also, social desirability accounted for 5% of variance in marital adjustment; furthermore the relationship between SD and MC is relatively weak (only .144 if forced-choice reponse format is used); while studies prior to 1980 explained the relationship between religiosity and marital adjustment primarily in terms of social desirability or conventionalism, this study questions those findings (but didn't measure religiosity); see also Schumm et al 1982; and Filsinger & Wilson 1984)
Hansen, G.L. (1987). The effect of religiosity on factors predicting marital adjustment. Social Psychology Quarterly, 50, 264-269. (C/S survey of 220 married students at a medium-sized southern university (Kentucky) (110 males and 110 females; 1st marriage for 90% and ave length of marriage was 3.5 years, and 61% childless; 72% Protestant (68% of whom were Baptists); religiosity assessed by 3-item scale (attendance, personal religiousness, and influence of religion on their lives), and low and high religiosity groups forms based on score; examined whether religiosity affects the relationship between exchange variables (rewards received, equality, equity) and marital adjustment, since social exchange principles are increasingly being used to explain the adjustment of partners in relationships like marriage; marital adjustment did not differ between high and low religiosity groups, but found that while religiosity did not affect the relationship between exchange variables and adjustment in men, it did so among women; among women with low religiosity, exchange variables explained over 65% of the variance in adjustment; among women with high religiosity, it explained only 21% of adjustment; concluded that religion performs a compensatory function in marriage for women)
*[Hansen, G.L. (1991). Religiosity and the marital adjustment process. Family Perspective, 25, 7-17.] (found that religiosity diminished the effect of a variety of factors on marital adjustment besides social exchange variables (including love, information, sexual satisfaction, and status), and this effect was considerably stronger among women than men; this occurred despite the fact that high religiosity women reportd reeiving the rewards at the same levels as low religiosity women; concluded that in the traditional model of marriage, the meaning of the wife- husband relationship goes well beyond the married couple and extends to extended families, to community, and to church; personal pleasures are secondary in this model; in the contemporary model, the couple's relationship is at the center for personal happiness, with family being secondary to satisfying one's own personal needs and desire to get ahead; the perceived quality of the relationship lies primarily in the meaning that the individual partners give it, which is different from the meaning and support that traditional marriages obtain from family, community, and church.)
Hansen, G.L. (1992). Religion and marital adjustment. In J.F. Schumaker (ed), Religion and Mental Health. NY: Oxford University Press, pp 189-198. (excellent review that addresses the "social desirability" and "conventionalism" hypotheses; concludes that "Religiosity is associated with higher levels of adjustment and appears to influence the strength of the relationship between adjustment and other factors. Higher religiosity levels also appear to explain the fact that individuals in same-faith marriages generally report higher adjustment than interfaith marriages. " (p 195))
*[Hanson, D.J., & Engs, R.C. (1987). Religion and collegiate drinking problems over time. Psychology, 24, 10-12.] (drinking problems examined in students from 72 colleges; religious students had fewer drinking problems than nonreligious)
Hardert, R.A., Dowd, T.J. (1994). Alcohol and marijuana use among high school and college students in Phoenix, Arizona: A test of Kandel's socialization theory. International Journal of Addictions, 29, 887-912. (C/S survey of 1,234 high school and college students in Phoenix, Arizona; religiosity drops out as a significantly predictor of alcohol use, but only after controlling for "peer use" and "hedonism" (? mediating variables); religiosity is an independent predictor of "ever using marijuana," even after controlling for class, hedonism, parental conflict, peer use, and GPA (p<.01)
Hardesty, P.H., & Kirby, K.M. (1995). Relation between family religiousness and drug use within adolescent peer groups. Journal of Social Behavior and Personality, 10, 421-430. (C/S survey of convenience sample of 475 students, 86% between 16 and 19, attending a "non-traditional" high school in a midwestern city; examined use of 10 types of illicit drugs among students' peers and degree of family religiousness; found that family religiousness was inversely related to use of beer, distilled alcohol, marijuana, cocaine, crack, amphetamines, and barbituates; marginally related to cigarette use (p=.07); and unrelated to wine or heroin; family religiousness may provide some protection from illicit drug use since a large body of evidence indicates that peer drug use is the largest determining factor in individual usage)
Harding le Riche, W. (1985). Age at death: Physicians and ministers of religion. Canadian Medical Association Journal, 133, 107. (examined CMAJ obituary columns from 1/1/1983-4/1/1984 for ages of death of physicians (N=289) finding mean age of 68.6 to be considerably lower than the mean age of death for ministers listed in the obituary columns of the United Church Observer (77.1); other data reported that also corroborate a substantial difference between dates of death of physicians and ministers)
Harkavy Friedman JM, Asnis GM, Boeck M, DiFiore J. (1987). Prevalence of specific suicidal behaviors in a high school sample. American Journal of Psychiatry, 144(9), 1203-1206. 380 students of an academically competitive high school completed an anonymous survey concerned with their experience with suicidal behavior. 102 boys and 99 girls (52% of the overall sample reported that they had thought about killing themselves. Their thoughts varied with respect to persistence and planfulness. Additionally, 25 girls and 8 boys (~9%) reported having made at least 1 attempt to kill themselves. "There were no significant differences among the three groups with respect to distribution of grade, race, or religion." (p. 1205). The article indicates only religious affiliation was asked. Of the 201 suicidal ideators and 33 suicide attempters, no relation was found with religion with respect to planfulness or persistence of suicidal thoughts of suicidal thoughts for 7 days in a row.
Harrill, S. K. (2000). Religiosity and spirituality: relevance to death anxiety. Coastal Carolina University, Myrtle Beach, South Carolina. Unpublished. (Used the DUREL and INSPIRIT and Templer Death Anxiety Scale in 142 undergraduates; found all relationship between religiosity or spirituality and at anxiety; correlations uncontrolled)
Harris, R.C., Dew, M.A., Lee, A., Amaya, M., Buches, L., Reetz, D., & Coleman, G. (1995). The role of religion in heart transplant recipients' health and well-being. Journal of Religion and Health, 34(1), 17-32.] (prospective cohort study of 40 adults heart transplant patients were interviewed 2, 7, and 12 months after transplant at a Pennsylvania university medical center (80% male, 80% white, 55% Protestant, 40% Catholic); 51% indicated that prayer was used to cope at 2 months post-transplant and demonstrated no significant change over time; church attendance increased significantly from 18% two mos after transplant to 44% at one year (p<.05), although influence of religious beliefs on life declined slightly 46% to 37% (p<.05); religious factors at baseline interview predicted outcomes 12 months later: strength of religious beliefs was related to less physical dysfunction (r=-.36, p<.05), less anxiety (-.28), less impaired self-esteem (-.29), fewer health worries (-.39, p<.05), and less difficulty with the post-transplant medical regimen (-.37, p<.05); frequency of prayer was also related to less difficulty with medical regimen (-.33, p<.05); frequency of church attendance related to less anxiety (-.36, p<.05), fewer health worries (-.30); activity in congregation was also inversely related to poor self-esteem (-.32, p<.05) and less difficulty with medical regimen (-.30, p<.10); there was no relationship with financial contributions; degree to which person consulted God when making important decisions was assessed 2 months after surgery; predicted better physical functioning and less difficulty with medical regime (-.44, p<.01) 12 months after surgery)
Harris, W. S., Bowda, M., Kolb, JW, Strychacz, CP, Vacek, JL, Jones PG, Forker, A, O'Keefe, JH, McCallister, BD (1999). The randomized, controlled trial of the effects of remote, intercessory prayer on outcomes in patients admitted to the coronary care unit. Archives of Internal Medicine, 159, 2273-2278. (466 subjects receiving prayer from Christian groups did significantly better (CCU course scores) than 524 patients in the usual care group (p=.05)
Hart, C. W., Matorin, S. (1997). Collaboration between hospital social work and pastoral care to help families cope with serious illness and grief. Psychiatric Services, 48, 1549-1552
Hart, D. & Schneider, D. (1997). Spiritual care for children with cancer. Seminars in Oncology Nursing, 13,263-270.
Harvey, C.D.H., Barnes, G.E., & Greenwood, L. (1987). Correlates of morale among Canadian widowed persons. Social Psychiatry, 22, 65-72. (CS random sample of 11,071 Canadians over age 40 (Canadian Health Survey); morale assessed by single item of happiness and the Bradburn Affect Balance Scale; single religious importance item with 3 levels; ANOVA and multiple classification analysis; religous importance related to greater happiness in all four income-sex groups (p<.001); religion was significant predictor of positive affect in low income men and women; religion was a significant predictor of less negative affect in low income women only) (few controls) (R-6)
Hasin, D., Endicott, J., & Collins, L. (1985). Alcohol and drug abuse in
patients with affective syndromes. Comprehensive Psychiatry, 26,
283-295. (C/S survey of 835 patients (58%
Hassan, M.K., & Khalique, A. (1981). Religiosity its correlates college students. Journal Psychological Researches, 25 (3), 129-136 (C/S survey stratified random sample 480 students from colleges India (160 Hindu males, 160 females, Muslim females); 10-item scale (made by interviewers, but correlated Bhushan (0.66)); examined authoritarianism, rigidity, intolerance ambiguity, anxiety; Muslims higher degree on their scale; significantly authoritarianism (0.34, p>.01), anxiety (0.46, p<.01), rigidity (0.48, p<.01), and intolerance of ambiguity (0.54, p<.01); stronger correlations with these psychological variables than with sociological variables (caste system, urban-rural, sex, religious affiliation); concluded that "religiosity is a kind of defensive reaction against personality weakness" (p 134).
Hasselback, P., Lee, K. I., Mao, Y., & Nichol, R., & Wigle, D.T. (1991). The relationship of suicide rates to sociodemographic factors in Canadian census divisions. Canadian Journal of Psychiatry, 36(9), 655-659.
Hatch, J.W., & Lovelace, K.A. (1980). Involving the Southern rural church and students of the health professions in health education. Public Health Reports, 95, 23-25. ( reviews health education programs in Black churches in North Carolina; examines collaborative efforts between health professionals and clergy)
*[Hatch, J.W., et al. (1984). General Baptist Convention of North Carolina: HHS Project. Contact, 77, 1-6.] (health promotion clinics set up in low-cost, high-access community churches working together with local physicians and medical centers have increased rate of detection and successful long-term regimen compliance in Black populations)
Hatch, L.R. (1991). Informal support patterns of older African-American and White women. Research on Aging, 13, 144-170. (C/S survey of 1,439 women aged 60 or over, participating in the National Survey of Families and Households (a probability national sample); examined who subjects would call on to provide help in terms of an emergency, to borrow $200, or to help or advice when feeling depressed or confused about a problem: children or nonrelatives; also asked if help was provided by children during the past month in areas of transportation, repairs, or other work around house; same for non-relatives; then asked what the subject had done for their children during the past month in the area of transportation, repairs, or other work, baby sitting or child care, advice, encouragement, moral or emotional support; and same for non-relatives; religious participation measured by religious attendance (0-4) and attendance at social events (0-4); covariates included race, marital status, work status, health limitations (2 scales), income education, and social interaction scale; despite significantly more physical health limitations, Blacks were more likely than whites to attend religious social events; among Blacks, frequent attendance at religious social events was associated with a lower likelihood of selecting children for help, and a greater likelihood of selecting nonrelatives for help; for help received from children, no association; help received from nonrelatives for both Blacks and Whites was significantly associated with participation in religious social events; among Blacks, participation in religious social events was associated with less help given to children; and for both Blacks and Whites, greater participation at religious social events was associated with more help to nonrelatives) (all p<.05, from regression models); concluded that especially among older Black women, greater involvement in religious social activities is associated with greater help given to and provided by nonrelatives and less help involving adult children) (excellent study)
Hatch, R. L. , Burg, M. A., Naberhasu, D. S., Hellmich, L. K. (1998). The Spiritual Involvement and Beliefs Scale: development and testing of a new instrument. Journal of Family Practice, 46, 476-486. (26-item scale developed to major the broader concept of spirituality in a health care setting; administered to 50 Family Practice patients and 33 Family Practice educators; internal consistency was high, test-retest reliability was high, there was a clear 4 factor structure, and a high correlation with another measure of spirituality (Ellison's Spiritual Well-being Scale); I have concern that the items on the scale measure things other then spirituality and are highly confounded by indicators of mental health): meaning and purpose in life, thankfulness, ventilating shame, etc.)
Hater, J.J., Singh, I., & Simpson, D.D. (1984). Influence of family and rleigion on long-term outcomes among opioid addicts. Advances in Alcohol and Substance Abuse, 4(1), 29-40 (C/S survey of 1174 opioid addicts at 26 drug abuse treatment centers across U.S. (ave age 31, 59% Black, 59% male, 84% active user in 2 months prior to program entry); religious variables were 4 single items of attendance during childhood, current church membership, current attendance (since follow-up treatment), and subjective religiousness; general well-being measured by single item and a composite outcome summed 5 measures of opioid use, non-opioid use, alcohol use, productive activities (?), and crime index wthin last year; results indicated that religious predictors did not significantly predict composite outcome score, although religious variables did significantly and uniquely predict well-being (.14, p<.01), especially subjective religiousness)
Hathaway, W.L., & Pargament, K.I. (1990). Intrinsic religiousness, religious coping, and psychosocial competence: a covariance structure analysis. Journal for the Scientific Study of Religion, 29, 423-441. (C/S mailed survey of convenience of 108 persons obtained from a Presbyterian and Assembly of God church in midwestern U.S.; examined if relationship between IR and psychosocial competence was mediated by religious coping styles; Hoge's IR scale, Feagin's IR scale, 12-item Deferring Religious Problem Solving scale and 9-item Deferring Religious Coping scale, 12-item Collaborative Religious Problem-Solving scale, and Collaborative Religious Coping scale; 33-item social desirability scale; 12-item Pro-religiousness scale; outcome was 39-item Behavioral Attributes of Psychosocial Competence scale, 10-item Rosenberg SE scale, Rotter's 17-item Trust scale (self-worth); LISREL-IV used for analysis (? 108 sample size ?); IR only weakly associated with psychosocial competence measures, concluding that the total effect of IR on PSC due to mediation by different religious coping styles; collaborative religious coping had positive effect on PSC, but deferring religious coping had a negative effect; also shoed that religion-mental health relationship was not due to response bias (i.e., social desirability))
Haugk, K.C. (1976). Urban contributions of churches and clergy to community mental health. Community Mental Health Journal, 12, 20-28. (review and discussion) (articulates the unique and cooperative contributions of present-day religious institutions and personnel to the total community mental health endeavor)
Havens, L. L. (1974). The existential use of the self. American Journal of Psychiatry, 131, 1-10
Hawks, R.D., & Bahr, S.H. (1992). Religion and drug use. Journal of Chronic Disease, 22, 1-8. (CS survey of prob sample of 5,200 Utah residents aged 18 or over; alcohol and marijuana use was examined; religious used less alcohol and marijuana less than non-religious or those from other religions; also compared alcohol use in different denominations in Utah with US data; was lower for all groups; few statistics and no controls) (R-3)
Hays JC, Blazer DG, Koenig HG, Carroll JW, Musick MA (1998). Aging, health, and the "electronic church". Journal of Aging and Health, 10, 458-482
Hays, R.D., Stacy A.W., Widaman, KF, DiMatteo, MR, & Downey, R. (1986). Multistage path models of adolescent alcohol and drug use: A reanalysis. Journal of Drug Issues, 16, 357-369. (C/S survey using a national probability sample of 13-18 year olds, with 585 girls and 536 girls; religiousness (5-item scale); total effects of predictor variables (LISREL models) revealed that religiousness was the second strongest predictor of alcohol use, the strongest predictor of marijuana use, and second strongest predictor of other drug use in 13-14 yo's (total effects: -.17 alcohol, -.13 marijuana, -.08 other drugs); it was the strongest predictor of alcohol use, marijuana use, and other drug use in 15-16 yo's (total effects: -.34 alcohol, -.34 marijuana, -.28, other drugs); and it was the strongest predictor of alcohol and marijuana use, and 2nd strongest predictor of other drug use, in 17-18 yo's (-.29 alcohol, -.31 marijuana, -.10 other drugs); excellent study)
Hays, JC, George, LK, Meador, K. G., et al. (2000). The spiritual history scale in four dimensions (SHS-4): validity and reliability. In submission. (23-item scale consisting of four factors with favorable psychometrics; correlated with health outcomes)
Hays, R.D., & Revetto, J.P. (1990). Peer cluster theory and adolescent drug use: A reanalysis. Journal of Drug Education, 20, 191-198. (C/S survey of 415 high school students (50% female); reanalyzed data used by Oetting & Beauvais, specifying a different model with regard to relationship of peer drug association and adolescent drug use; nevertheless, agree with Oetting & Beauvais that "There is some indication that religious identification may reduce drug use through peer drug associations -- modeled as an indirect effect in peer cluster theory and as a correlated cause in the present analysis." (structural equation models compared)
Haynes, M.S. (1962). The supposedly golden age for the aged in ancient Greece (a study of literary concepts of old age). Gerontologist, 2, 93-99.
Heath, AC, Madden, P. A., Grant, J.D., McLaughlin, T. L., Todorov, A. A., Bucholz, KK (1999). Resiliency factors protecting against teenage alcohol use and smoking: influences of religion, religious involvement and values, and ethnicity in the Missouri Adolescent Female Twin Study. Twin Research, 2, 145-155. (Objective was to evaluate the contribution of ethnicity, family religious affiliation, religious involvement and religious values to the risk of alcohol and cigarette use in adolescent girls, and estimate genetic and shared environmental effects on religious involvement and values. Telephone interviews conducted with female like-sex twin pairs, aged 13-20 (N = 1687 pairs, including 220 minority pairs). These data together with one-year follow-up twin questionnaire data and two-year follow-up parent interview data were used compared ethnic differences. Proportional hazards regression models and genetic variance component models were fitted to the data. Greater religious involvement (frequency of attendance at religious services) and stronger religious values (belief in relying upon their religious beliefs to guide day-to-day living) explained the lower use of drugs and alcohol among African-American adolescents (despite their greater exposure to family, school and neighborhood environmental adversities). Religious involvement and values exhibited high heritability in African-Americans, but only modest heritability in girls of European ancestry. The strong protective effect of adolescent religious involvement and values and its contribution to lower rates of African American alcohol use was confirmed. Investigators speculated that there was the association between high heritability of African-American religious behavior an accelerated maturation of religious values during adolescence.
Heaton, T.B. (1984). Religious homogamy and marital satisfaction reconsidered. Journal of Marriage and the Family, 729-733. (using national survey data, found that the greater marital satisfaction in religiously homogamous marriages could be explained by their higher frequency of religious attendance)
Heaton, R.B., & Pratt, E.L. (1990). The effects of religious homogamy on marital satisfaction and stability. Journal of Family Issues, 11, 191-207. (CS prob sample of over 12,000 households as part of National Survey of Families (approximately 6000 couples or 12,000 subjects; affiliation, attendance, attitudes toward Bible; marital satisfaction and marital stability measured by single items; frequent attendance and stronger belief in Bible were positively associated with marital happiness and stability); happiness and stability were also both much higher if husband and wife had same religious affiliation; this effect was stronger than for CA or for beliefs in Bible (the latter lost significance when homogamy was controlled); no interaction with sex; no p values given; no controls other than homogamy and analyses stratified by sex) (R-7)
Heenan, E. Sociology of religion and the aged: the empirical lacunae. Journal for the Scientific Study of Religion, 171-176. (R)
Heiligman, R.M., Lee, L.R., & Kramer, D. (1983). Pain relief associated with a religious visitation: a case report. The Journal of Family Practice, 16, 299-302. (case report) (68 yo BF required no post-operative analgesia after partial colectomy; attributed it to protective angels; testing revealed she was fully in touch with reality)
Heintzelman, M.E., & Fehr, L.A. (1976). Relationship between religious orthodoxy and three personality variables. Psychological Reports, 38, 756-758. (C/S survey 82 students (41 male, 41 female) in introductory psychology (mean age 21); religion measured using Brown Modification of the Thouless Test of Religious Orthodoxy; orthodoxy inversely correlated with manifest anxiety (r=-.07, ns), hostility (r=-.29, p<.01, and was positively related to self-esteem (r=.06, ns); correlations were uncontrolled)
Heisel, M.A., & Faulkner, A.O. (1982). Religiosity in an older Black population. The Gerontologist, 22, 354-358. (C/S survey of convenience sample of 122 urban Blacks aged 51-90 in eastern U.S. (New Jersey) (93 women); religiousness assessed by Glock's dimensions of religious experience, religious ritual (prayer, giving thanks to God, reading the Bible, going to church), and consequences (working for God, treating other right, etc.); total religiosity score was significantly related to self-acceptance (p<.05), self as good person (p<.01), and life satisfaction (p<.05); respondents who said that they had become less religious over time were more likely to say they did not enjoy living as much as they used to (p<.01) and that they were not happy (p<.05); these associations persisted after controlling for age and sex; church attendance was significantly related to happiness (p<.05) and to life satisfaction (p<.01); about 35% indicated they had become more religious as they had aged, whereas about 10% indicated that they had become less religious, 49% indicated that they had always been religious and 5% indicated never religious) (most analyses uncontrolled) (fair study)
Helgeson, V.A., & Fritz, H. L. (1999). Cognitive adaptation as a predictor of new coronary events after percutaneous transluminal coronary angioplasty. Psychosomatic Medicine, 61,488-495. (Examined the effects of cognitive adaptation very on likelihood of new events following first percutaneous transluminal coronary angioplasty. Consecutive 303 patients interviewed shortly before hospital discharge. Components of cognitive adaptation very included optimism, self-esteem, and mastery. New cardiac events were defined as coronary artery bypass grafting, PTCA, myocardial infarction, or disease progression. Follow-up data at six-month was obtained on 98% of patients. Cognitive adaptation index predicted new cardiac events even when demographic and medical variables known to predict restenosis were statistically controlled (p=.02). Concluded that persons to respond to their illness by perceiving control over their futures, by having positive expectations about their futures, and by holding a positive view of themselves seem to be at less risk for new cardiac events after first PTCA)
Helm, H., Hays, J.C., Flint, E., Koenig, H.G., Blazer, DG (1999). Does private religious activity prolong survival?: A six-year follow-up study of 3,851 older adults. Journal of Gerontology (Medical Sciences), in press (A probability sample of 3,768 (?)community-dwelling adults aged 64-101 years residing in the Piedmont of North Carolina was surveyed in 1986 as part of the NIH Established Populations for the Epidemiologic Studies of the Elderly (EPESE) program. Private religious activities and a wide variety of sociodemographic and health variables were assessed at baseline. Vital status of members was then determined prospectively over the next six years (1986-1992). Time (days) to death or censoring in days was analyzed using Cox proportional hazards. During a median 6.3 year follow-up period, 1177 subjects (29.7%) died. Private religious activity (meditation, prayer, or Bible study) was significantly related to mortality in healthy but not disabled subjects; persons with no disability and little or no private religious activity in 1986 were significantly less likely to survive during the follow-up (HR 1.63, 95% CI 1.20-2.21) After controlling for demographics and health status (including depression and stressful life events). Even after controlling for social support and health behaviors, lack of private religious activity continued to predict shorter survival (HR 1.47, 95% CI 1.07-2.03).
Helsing, K.J, & Szklo, M. (1981). Mortality after bereavement. American Journal of Epidemiology,
114, 41-52. (case-control study of mortality rates among recently widowed persons; 4032 subjects of 91,909 in Washington County, Maryland, found to be widowed between 1963-1975; these persons were matched to a married person by race, sex, age, and geography of residence; widowed persons attended church > 40 times/year less often than married (41% vs. 49%, p<.001); married men lived significantly longer than bereaved men, although no association was found in women; mortality and religious attendance association was not examined, but attendance was controlled in the bereaved vs. not bereaved effect on mortality)Heltsley, M.E., & Broderick, C. (1969). Religiosity and premarital sexual permissiveness: Reexamination of Reiss's traditionalism proposition. Journal of Marriage and the Family, 31, 441-443.
Hendricks, L.E., Robinson-Brown, D.P., & Gary, L.E. (1984). Religiosity and unmarried Black adolescent fatherhood. Adolescence, 19 (74), 417-424. (case-control study of 48 unmarried Black adolescent fathers (cases) and 50 Black adolescent males who had not fathered children out of wed-lock (controls); religious commitment measured by a 5-item scale (church membership, religious TV/radio listening, use of prayer, religious music listening, use of religious ideas to understand life -- all yes/no); there was no significant differences on religiosity between cases and controls; using discriminant function analysis, teenage fathers were more likely to attend church (active church member) than non-fathers (p<.05); of course, what is unknown is whether fathers started going to church after they became fathers)
Herman, B., & Enterline, P.E. (1970). Lung cancer among the Jews and non-Jews of Pittsburgh, Pennsylvania, 1953-1967: Mortality rates and cigarette smoking behavior. American Journal of Epidemiology, 91, 355-367. (Case-control study examining lung cancer mortality differences by religion in Pittsburgh between 1953 and 1967; 572 cases of lung cancer deaths age ages 45 or over; compared Jewish (13,240 at risk) and non-Jewish (39,122 at risk) populations, finding that Jewish males had a lower death rate from lung cancer than non-Jewish males (92.5 deaths/100,000 vs. 158.6 deaths/100,000), whereas Jewish females had a greater number of lung cancer deaths than non-Jewish females (41.8/100,000 vs. 21.7/100,000); histologic type of cancer suggested that Jewish males may have lower death rates due to not smoking cigarettes)
Hermann, M., Freyholt, U., Fuchs, G., and Wallesch, C.-W. (1997). Coping with Chronic Neurological Impairment: A Contrastive Analysis of Parkinson's Disease and Stroke. Disability and Rehabilitation, 19(1):6-12. C/S study of 54 Parkinson's disease (PD) and 32 stroke (CVA) patients in Germany, in order to investigate the ways onset and course of neurological impairment, as well as depression, duration, and motor impairment, affect coping styles. PD patients generally older (mean age 64 versus 61), had more depressive symptoms, and were less mobile. Coping measured by the Freiburg Questionnaire on Coping with Illness and assessed five styles: depressive/pitying, problem-oriented or active, distraction, "religious relief/quest for sense," and minimization. Both PD and CVA patients used active and distracting coping styles, but PD patients used more active coping approaches (p<.05, U-test [?]) and religious/quest for sense coping (p<.01). PD patients' relatives used significantly more depressive, active, and minimization/wishful thinking coping styles than CVA patients' relatives. Reported changes in professional activity and social status as measured by Hermann et al.'s 1993 Severity of Psychosocial Alterations scale were moderately and significantly correlated with depressive coping (r=.39, p<.05 and r=.50, p<.01, respectively); no correlations between psychosocial changes and religious/quest for sense coping were observed. No multivariate analyses, but PD's higher reliance on religious/quest for sense coping was speculated to be the result of their slightly higher age and longer durations of illness. Nature of religious coping subscale unclear, with only example being "accepting the illness as one's fate."
Herold, E.S., & Goodwin, M.S. (1981). Adamant virgins, potential nonvirgins and nonvirgins. Journal of Sex Research, 17(2), 97-113. (C/S survey of convenience sample of 408 college women (87% freshmen or sophomores given questionnaires in class) and 106 high school girls (volunteers) in Ontario Canada; average age 19 in sample of 514; religiosity measured by church attendance (never, 1-4/month, once/wk or more); asked to questions, first if they had ever had sexual intercourse, and second, the likelihood of their doing so in the future (on 1-9 scale): based on these responses, categorized into "adamant virgins" (32%), "potential non-virgins" (14%), and "nonvirgins" (48%); church attendance strongly related to virgin status; 42% of adamant virgins attended church weekly or more, vs. 17% of potential virgins and 9% of nonvirgins (p<.001); when adamant virgins where asked the most important reason why they did not engage in sex, 50% indicated moral or religious beliefs, vs 2% of potential nonvirgins); discriminant analysis confirmed that religious attendance was significantly related to virginity status)
Hertel, R.B., & Donahue, M.J. (1995). Parental influences on God images among children: Testing Durkheim's metaphoric parallelism. Journal for the Scientific Study of Religion, 34, 186-199. (C/S survey of 3,400 mother-father-youth triads in nationwide sample of families conducted by Search Institute; parents' images of God - particularly maternal images of God -- reflected parenting styles, which predicted children's images of God; controlled for social class, age of child, denomination, and church attendance of parents and youth; mothers play a dominant role in the religious socialization of both sons and daughters)
Herth, K. (1989). The relationship between level of hope and level of coping response and other variables in patients with cancer. Oncology Nursing Forum, 16, 67-72. (C/S convenience sample of 120 adult patients with cancer receiving chemotherapy; strength of religious convictions assessed by 1 item (strong faith, weak faith, unsure faith lost faith, no faith); 32-item Herth hope scale; found significant relationship between strong religious convictions and higher level of hope) (p<.05) (no controls) (R 5)
Hertsgaard, D., & Light, H. (1984). Anxiety, depression, and hostility in rural women. Psychological Reports, 55, 673-674. (C/S survey of 760 randomly selected women on farms in a midwestern state (North Dakota); women who attended church more than once/month scored lower on the anxiety and depression scales (measured using Multiple Affect Adjective Check List) than those who attended less often (p<.0001) (other variables controlled in regression model); Catholic and Lutheran women scored higher on anxiety and depression scales than women of other faiths (p<.02))
Herzog, H., Lele, V.R., Kuwert, T., et al (1990-1991). Changed pattern of regional glucose metabolism during Yoga meditative relaxation. Neuropsychobiology, 23, 182-187. (uses PET scanning to examine regional cerebral metabolic rates for glucose during normal states and Yoga meditation relaxation in 8 persons; no single area was shown to be activated during meditation, but rather whole brain)
Hiatt, J.F. (1986). Spirituality, medicine and healing. Southern Medical Journal, 79, 736-743. (discussion of how to integrate spirituality into healthcare models and practice)
Higgins, P.C., & Albrecht, G.L. (1977). Hellfire and delinquency revisited. Social Forces, 55, 952-958. (C/S survey of stratified random sample of 1,410 10th grade students in six Atlanta, GA high school; delinquent behavior measured with 17-item scale; church attendance was moderately and inversely related to all 17 delinquent behaviors, with a composite gamma of -0.48; church attendance also positively related to self's and friends' respect for the juvenile court system (0.21 and 0.17); this result was found for all four sex-race groups) (no covariates controlled)
Highfield, M.F. (1992). Spiritual health of oncology patients: Nurse and patient perspectives. Cancer Nursing, 15, 1-8. (C/S survey of 23 patients and 27 nurses from two religiously-affiliated, southwestern hospitals at major medical centers; 21 of these were nurse-inpatient pairs (n=42); sample predominantly male with lung cancer; Spiritual Health Inventory used as survey (mixture of emotional and spiritual factors); higher scores indicate higher levels of spiritual health and lower levels of spiritual distress; only patient age and physical well-being were correlated with patient SHI scores; when asked to rank patient's choices of spiritual caregiver, patients ranked family member or friend and personal/pastor or rabbi as #1; #2 was their physician; psychiatrists, psychologists, social workers were ranked last by both patients and nurses)
Highfield, M. F. (1997). Spiritual assessment across the cancer trajectory: methods and reflections. Seminars in Oncology Nursing, 13, 237-241. (spiritual assessment)
Hills, P., & Argyle, M. (1998). Musical and religious experiences and their relationship to happiness. Personality and Individual Differences, 25,91-102. (convenience sample of 230 adult members of musical groups and church groups; subjects were recruited from residents of South Oxfordshire in England, their friends and acquaintances. Religious experiences were measured by a 25-item Hood religious experience scale doubles on meant and buy additional items capping positive mood and transcendental experience. The music experiences scale was constructed by the investigators, and consisted of 24-items. The Oxford Happiness Inventory is a 29 item scale used to assess the dependent variable. Relationships between intensity scores and overall happiness were weak for both musical experiences and religious experiences scales. There were correlations between the social factor on the happiness inventory and social factors on the musical and religious scales; there was no significant correlation between happiness and transcendental religious factor. There are several concerns with this study. Subjects were recruited in a manner likely to introduce considerable bias in directions that is hard to predict; furthermore, many persons were members of both church groups and musical groups. Most concerning, both musical experiences and religious experiences scales were heavily contaminated by measures of well-being and happiness themselves; it is difficult to determine which of the scales was more heavily biased by well-being measures, predisposing them to greater or weaker correlations with happiness scores; analyses are all uncontrolled) (R 3)
Himmelfarb (1975). Measuring religious involvement. Social Forces, 53, 606-618. (reviews literature on existing scales; comes up with 9 dimensions and 3 subdimensions of religious involvement; examined 9 dimensions in a sample of persons having Jewish names from Chicago phone book; also included 234 persons from a school alumni directory; thus, convenience sample of 1278 persons was surveyed; 66 variables were developed to measure the 9 dimensions and factor analyzed; results indicated 8 factors; designed specifically for Jews; provides all items in paper)
Hinton J (1975). The influence of previous personality on reactions to having terminal cancer. Omega, 6, 95-111. (60 subjects from England, 22 males and 38 females - all married. Time from initial assessment interview until death mean = 8.7 weeks (SD=9.1 weeks). 3 patients who survived over a year were replaced by other subjects. Religion was 42 Church of England, 7 Non-Conformist, 6 Roman Catholic, 4 Jewish, 1 Atheist, 20 from radiotherapy wards of London Teaching Hospital, 20 from hospital specializing in terminal cancer patients and 20 from a hospice. Patients previous personality was based on interview with spouse. 4 personality aspects measured: previous capacity to face problems, ability to take decisions, degree of neurotic traits, and apparent sense of satisfaction/fulfillment with life. Current state was based on mood (depression, anxiety, anger, withdrawn), attitude to condition (concern re illness, concern re outcome, awareness of dying, acceptance of dying) and satisfaction with care (attitude to physical treatment, place of care, staff, and discussion with staff). Current measures done by patient, staff, and senior nurse. In Facing Problems, those who had previously coped well tended to be less depressed, anxious, or irritable and showed less social withdrawal (p<.05 for all). Those who faced problems in past were more likely to indicate an awareness of potential fatality of their illness (p<.01). Greater capacity to face problems significantly associated with patients' appreciation of quality of discussion they had with staff. More indecisive people were less likely to show awareness of situation (p<.01). Decisive patients expressed more praise to staff (p<.05). Previously nervous individuals more likely to reveal to nurses concern with outcome, awareness of dying, and acceptance of dying - only brought out in nurse interviews. Life satisfaction linked to current praise of staff and place of care by spouses (p<.01). Lesser satisfaction with past life associates with more troubled view of illness and outcome. If spouse indicated happy marriage, both they and interviewer found significant less depression, anxiety or anger in the ill patients. Successful marriages associated with greater acceptance of death's approach and high approval (reported by spouse) of staff and place of care. Religious Practice - Only significant correlation was the spouse's view that patients having strong religious faith associated with assessment of lesser degree of depression (r = -.27, p .05). Belief in Immortality - Only 54/60 gave response. Greater belief associates with less anger (p<.05). Only significant correlation.
*[Hirschberg, J.C. (1956) Comments on religion and childhood. Journal of Chronic Disease, , 10, 22-24.] (religious less anxious)
Hirschi, T., & Stark, R. (1969). Hellfire and delinquency. Social Problems, 17, 202-213 (C/S survey of 4077 students entering public junior and senior high schools in Contra Costa County, California, 1964; delinquency measured by self-report and by examination of police records; self-report index of delinquency consisted of 6 items (tapping petty and grand larceny, auto theft, vandalism, and assault; counted up number of separate offenses student had committed in year prior to interview; police records examined for number of offenses in previous three years; correlation between objective and self-reported crimes was 0.27; religiosity measured by church attendance (1-5); two-item measure of mortality; associations between attendance and each of two moral items were weak and significant only among Black girls; respect for law and police also found to be related weakly (though significantly for 4/8 subgroups of sample) with church attendance; church attendance was strongly related to belief in supernatural sanctions (composed of belief in an afterlife and the devil) in all subgroups; finally, church attendance related weakly to "percent committing two or more delinquent acts" in the expected direction, but none statistically significant) (and no control variables); concluded that "The church is irrelevant to delinquency because it fails to instill in its members love for their neighbors and because belief in the possibility of pleasure and pain in an other world cannot now, and perhaps never could, compete with the pleasures and pains of everyday life." ( p 213)
Hixson KA, Gruchow HW, Morgan DW. (1998). The relation between religiosity, selected health behaviors, and blood pressure among adult females. Preventative Medicine. 27, 545-552. Cross-sectional data were obtained on 112 white female N Carolina college alumni at least 35 years of age and of Judeo-Christian faith. Resting blood pressure, height and weight were measured to determine body-mass index (BMI). Physical activity, smoking, diet, and alcohol consumption were measured by questionnaire. A multifactorial questionnaire (Koenig, Smiley, & Gonzalez, 1988) was used to measure religiosity. Multiple regression path analyses were conducted to determine the direct and indirect effects of religiosity on blood pressure. Age and BMI were controlled statistically. The direct effects of religiosity on systolic blood pressure (SBP) and diastolic blood pressure (DBP) were more substantial than the indirect effects through the intermediate health variables, though not significant. In general, DBP was more influenced by religiosity than SBP, and the dimensions of intrinsic religiosity and religious coping were most influential, although again not statistically significant.
Hjelm, J, & Johnson, RC (1996). Spiritual health: an annotated bibliography. Journal of Health Education, 27, 248-252. (mostly reviews books--Norman Cousins, Robert Coles, James Fowler, Harold Kushner, Bernie Siegel, Mother Teresa, and Malcolm X)
Hoch, C.C., Reynolds, C.F., Kupfer, d.J., Houck, P.R., Berman, S.R., & Stack. J.A. (1987). The superior sleep of healthy elderly nuns. International Journal of Aging and Human Development, 25, 1-9. (case-control study of the noctural sleep structure of 10 healthy elderly nuns compared to 10 healthy age-matched female controls; nuns feel asleep more quickly (p<.05 for sleep latency) and had less early morning awakening (p<.05), greater time spent asleep (p<.05), as well as greater REM sleep time (p<.02); concluded that some of the effects of aging on sleep can be offset by attention to good "sleep hygiene", including careful attention to sleep schedule and modest habitual sleep restriction (nuns on the average sleep about 6.5 hours/night vs. 7.5 hrs/night for controls); also considered that greater "security" might help their better sleep patterns)
Hoelter, J.W., & Epley, R.J. (1979). Religious correlates of fear of death. Journal for the Scientific Study of Religion, 18, 404-411. (C/S survey of 375 undergraduates (232 females and 143 males, ranging in age from 17 to 37) at a midwestern state university (Indiana University); childhood church attendance, current church attendance, self-perceived religiosity, belief in a supreme being, and Putney and Middleton's religious orthodoxy scale; general anxiety by Spielberger Trait Anxiety Scale; fear of death by multidimensional fear of death scale (Hoelter); Fear of the Unknown was the 1 out of 11 death anxiety subscales that was inversely related to several religious variables, but there were more positive correlations with fears related to death than negative correlations; general anxiety was unrelated to religious measures; analyses were not controlled for other variables) (generally, religion not protective for most fears)
Hoelter, J.W. (1979). Religiosity, fear of death and suicide acceptability. Suicide and Life-Threatening Behavior, 9, 163-172. (C/S survey of convenience sample of 205 students at a midwestern university (71% women); administered Religious Orthodoxy Scale (Putney & Middleton), self-reported religious commitment, belief in a supreme being, and childhood/current religious attendance; 8-item fear of death scale developed by author was administered, as well as a 6-item Suicide Acceptability Scale; religious commitment was strongly and inversely related to suicide acceptability for women (r=-.35, p<.01) and men (r=-.45, p<.05) (both controlled); in overall sample, significant bivariate relationships were found for current church attendance (-.24, p<.01), childhood church attendance (-.19, p<.01), self-perceived religiousness (-.33, p<.01), belief in supreme being (-.23, p<.01), and religious orthodoxy (-.35, p<.01)
Hoffman, F.L. (1932). The cancer mortality of Amsterdam, Holland, by religious sects. American Journal of Cancer, 17, 142-153. (case control study of cancer deaths in the city of Amsterdam during the period of 1920-1929 (n=9,405); cancer death rates ranged from 121/100,000/yr to 142/100,000/yr; Jews have higher rates of cancer of liver/gallbladder (17.2/100,000 vs 13.2 for Catholics and 12.7 for others), rectum (8.4 vs 6.5 and 4.9), ovaries (5.0 vs 2.0 and 2.0), breast (11.3 vs 9.3 and 9.7), but lower rates of cancer of esophagus (3.6 vs 9.5 and 7.0), larynx (similar as esophagus), stomach (32.9 vs 47.9 and 42.6), intestine (9.5 vs 12.7 and 12.1), and uterus (3.9 vs 10.2 and 9.8); concludes that analyses of this type have found "decidedly lower mortality from cancer of the uterus in Jewish women compared with other racial elements in the same population,..." (p 153)
Hoge, D.R. (1972). A validated intrinsic religious motivation scale. Journal for the Scientific Study of Religion, 11, 369-376. (ministers identified persons who they believed fulfilled the intrinsic and extrinsic types (32 intrinsics and 19 extrinsics); 42 completed questionnaires (21 intrinsics and 21 extrinsics; 24 women 18 men; preliminary validation questionnaire included 30 items (8 highest item-scale correlation from Allport & Ross' original instrument and 22 new items determined by Hoge); for the final validation, 21 items used by Feagin were included alongside the 9 best new items from preliminary questionnaire; 30-item final validation study administered to another sample; identified 10 items by factor analysis and highest item-scale correlations (IRM); 10 items scale correlated with ministers judgements at .585 (all items correlated with judgements at .015 in at least 1 of the 2 validation studies); reliability of scale measured by Kuder-Richardson alpha was .90; item-to-item correlations range from .132 to .716, and of the 45 item-to-item correlations, 22 are > .50; IRM scale strongly related to Feagin's Intrinsic Factor I Scale (.872) and with Allport-Ross IE scale (.874); Hoge warns that social desirability may be a source of measurement error, even when prefaced by "There is no consensus about right or wrong attitudes on these items."; disclaimer clauses, such as "Although I am a religious person, ..." and "Although I believe in my religion, ...", however, help to reduce the social desirability of responses)
Hoge, D.R., Carroll, J.W. (1973). Religiosity and prejudice in Northern and Southern churches. Journal for the Scientific Study of Religion, 12, 181-197. (C/S survey of church members in two Methodists and 2 Presbyterian churches (one in the North and one in the South for each; churches were chosen to ensure comparability between North and South churches); random samples stratified by sex was drawn from the regular church membership, yielding 515 respondents in the North and 343 respondents in the South (persons returning Q in South were younger and more educated than those in the North); data in South were weighted by age, education, and family income to ensure comparability with North sample; assessed anti-semitism index, racial prejudice index, and prejudice against mental illness index; Hoge 10-item IR scale used, along with Glock and Stark's 4-item Orthodoxy Index, their 2-item Devotionalism Index, a revised two-item version of Ethicalism Index, and a Constraint of Atheists Index; time spent in church affairs, self-estimated commitment to the local church, contributions to church and religious reading; also, administered 15-item Rokeach Dogmatism scale (Troldahl & Powell (1965) version), Srole Anomie Scale, and 10 item Status Concern Scale (Kaufman); found a curvilinear relationship (as did Allport and Ross) between church attendance and prejudice scales -- the most prejudiced were those attending services 4-12 times/year; orthodoxy is associated with greater prejudice in the North and the South (all three scales, p<.01) and correlations were stronger in the South; devotionalism was significantly related to prejudice, but correlations were stronger in the North than in the South; Hoge scale was weakly positively related to prejudice against mental illness in North, but not South, where it was positively correlated with anti-Semitism; Feagin IR subscale was negatively related to anti-Black in North, and negatively related to anti-Semitism and anti-Black in South; in particular, reading religious literature was negatively related to prejudice of all types in both North and South (most at p<.01 or p<.001); multiple regression analyses revealed that the major determinants of prejudice in both North and South were personality variables like Dogmatism, Anomie, and Status Concern, not religious variables; while religious Orthodoxy was positively related to anti-Black and anti-mental illness in North and positively with anti-Black in South (all p<.05), religious reading was negatively related to anti-Black attitudes in both North and South); Feagin's Extrinsic religiosity was strongly correlated with prejudice of all types, but likely reflected higher correlations with status concern and dogmatism; religious associations in general, however, were weak in comparison to personality variables) (weak study)
Hogstel, M.O., & Kashka, M. (1989). Staying health after 85. Geriatric Nursing, January/February, 16-18. (C/S survey of a convenience sample of 302 persons aged 85 or older (ave 89) who were cognitively intact and living in nursing homes (30%), retirement centers (25%), hospitals (12%), and senior centers (8%) in Texas (three-quarters were women, 95% white, 79% widowed, 83% went to church regularly); when asked in an open-ended question what factors they believed contributed most to their long life, the top three responses were: (1) activity (hard work, exercise, keeping active physically and mentally), (2) a strong belief in God and Christian living, and (3) positive attitude toward self and others)
Holland, JC, Kash, K. M., Passik, S., Gronert, MK, Sison, A, Lederberg M, Russak, S. M., Baider L, Fox B, (1998). A brief spiritual beliefs inventory for use in quality of life research in life-threatening illness. Psycho-oncology, 7,460-469. (Paper validates a brief self-report inventory the 15-item Systems of Belief Inventory, "validating" it against a 54-item measure (SBI-54); first step was identifying for domains comprised of 35 items making up spiritual and religious beliefs and practices. Instrument was pilot and on 12 hospitalized patients with cancer. Stage to involve increasing the number of items to 54 and developing a self-report format. This measure was pilot in 50 outpatients with malignant melanoma. The third phase involved administering the 54-item scale to 301 healthy individuals without cancer in the prior year; factor analysis demonstrated to factors, one measuring spiritual beliefs and practices and the other measuring social support received from one's religious community. In phase 4, items were reduced to the 15-item measure, with 5 items measuring factor I and 10 items measuring factor I; factor I is a 10-item general factor assessing existential beliefs, religiosity, and rituals; factor II is a five item measure on social support from the religious or spiritual community. Factor loading ranged from 0.75 to 0.83 for support factor and from r=.75 to .87 for the general factor in a sample of 100 melanoma patients and 240 healthy subjects. There was no correlation between measures of psychological distress (profile of mood states and brief symptom inventory) and SOBI (probably because of the mixture of different dimensions of religiousness). In the 240 healthy subjects there was a significant correlation between the SOBI and the Allport-Ross (1967) I-E scale (r=.60 ?, p<.001) and the Index of Spiritual Experience (INSPIRIT) scale (r=.74) (Kass et al 1991) (personal communication Alice Kornblith).
Holland, JC, Passik, S., Kash, K. M., Russak, S. M., Gronert, MK, Sison, A, Lederberg M, Fox B, Baider L (1999). The role of religious and spiritual beliefs in coping with malignant melanoma. Psycho-oncology, 8,14-26. (Cross-sectional survey of 117 patients with melanoma evaluated in an outpatient clinic; religious beliefs measured by the Systems on Belief Inventory (SBI-54); there was no association between SBI scores and levels of distress; however, there was a correlation between greater reliance on spiritual and religious beliefs and an active-cognitive coping style (r=.46, p<.0001). The authors concluded that such beliefs provide a helpful active-cognitive framework for persons facing life-threatening illness.
*[Hollingshead, A.B. (1957). Two Factor Index of Social Position. New Haven, Conn: Yale University, pp 1-11] (ranks people in social classes I-V (highest to lowest) based on weighted ranking of their highest achieved level of education and occupation)
Holman, T.B., Jensen, L., Capell, M., & Woodard, F. (1993). Predicting alcohol use among young adults. Addictive Behaviors, 18, 41-49. (CS-conv survey of 615 young adults ages 17-24 in Oklahoma and Wisconsin (students and their friends) (58% F, 86% W, 78% Catholic); 6 religious items - belief and practice; only relig attendance and relig group participation associated with less alcohol use among 6 items in males; same variables plus feeling close to diety related in women; regression models used; hard to interpret due to lack of discussion and confusion about how variables are coded) (R-5)
Holmes, C.B., & Howard, M.E. (1980). Recognition of suicide lethality factors by physicians, mental health professionals, ministers, and college students. Journal of Consulting and Clinical Psychology, 48, 383-387. (180 persons tested for recognition of suicide lethality factors: physicians, psychologists, social workers, ministers, and college students (30 in each group); each persons must have been in clinical or pastoral work for at least 2 years; 13-item Suicide Potential Rating Scale administered to all groups; results indicated that physicians (score=9.4) and psychiatrists (9.0) were about equal in recognizing a suicidal patient, and were significantly better than psychologists (7.5), social workers (6.2), ministers (5.3), and students (5.2); students and ministers worst in recognizing suicidal signs; ministers consisted of 6 Catholic and 24 Protestant, and 21 out of 30 had more than 10 years of experience) [poor recognition by clergy]
Holt, M.K., & Dellmann-Jenkins, M. (1992). Research and implications for practice: religion, well-being/morale, and coping behavior in later life. The Journal of Applied Gerontology, 11, 101-110. (R)
*[Hoelter (1979).......] (religious persons have more negative views toward suicide than non-religious persons)
*[Hong, S.M. (1983). Gender, religion, and sexual permissiveness: Some recent Australian data. Journal of Psychology, 115, 17-22.]
Hood, R.W. (1974). Psychological strength and the report of intense religious experience. Journal for the Scientific Study of Religion, 13, 65-71. (C/S survey of 82 psychology college students at University of Tennessee; administered Hood's Religious Experience Episodes Measure (REEM) and Barron's Ego Strength Scale (which is contaminated by a 6-item religious attitudes measure, which may have explained previous associations between low ego strength and religiousness); once 6-item religious subscale was removed from Ego Strength Scale, there was no relationship with religious experience (r=-.16, ns); second study involved C/S survey of 114 psychology students divided up into those with high and low psychic adequacy as measured by Stark's Index of Psychic Inadequacy; religious experience and psychic adequacy were positively correlated, r=.28, p<.05); thus, there was no evidence that weak ego strength or psychic inadequacy was related to having intense religious experience; if anything, the opposite was found)
Hood, R.W. (1975). The construction and preliminary validation of a measure of reported mystical experience. Journal for the Scientific Study of Religion, 14, 29-41. (presents the development of a 32-item Mysticism Scale tested on 300 college students, most with a nominal affiliation to Baptist or Methodist congregations (University of Tennessee at Chattanooga); consists of two subscales, a 20-item general mysticism subscale (experience of unity, temporal and spatial variations, inner subjectivity, ineffability, 3 ego loss items, and 1 positive affect item) and a 12-item religious interpretation subscale (all religious and noetic items, 3 positive affect items, and 1 ego loss item); persons high on M Scale have more IR by Hoge's scale (r=.81), more open to experience in terms of ego permissiveness, and more intense religious experience by Hood's scale; also have somewhat higher scores on L (.31, p<.05), Hs (.38, p<.05), and Hy (.47, p<.01) scales of MMPI)
Horowitz, I., & Enterline, P.E. (1970). Lung cancer among the Jews. American Journal of Public Health, 60, 275-282. (case-control study of lung cancer deaths in Montreal between 1956 and 1966 (n=361), comparing proportions from different religious groups, where Jews make up one-third of population, Catholics another third, and other religious groups the remaining third; all death certificates with lung cancer on them; found low lung cancer death rates among Jewish males (22/100,000/yr vs 41 for British and 28 for French) and high rate among Jewish females (10/100,000/yr vs 5.5 for British (Prot) and French (Catholic)); also, low rate of epidermoid and anaplastic lung CA cell types in Jewish males (related to low smoking); higher rates of lung CA in Jewish women, however, not due to smoking)
Horrigan, B. (1999). Mitchell W. Krucoff, M.D., the Mantra Study Project. Alternative Therapies, 5 (3), 75-82.
Horton, P.C. (1973). The mystical experience as a suicide preventive. American Journal of Psychiatry, 130, 294-296. (3 cases of suicidal adolescents suffering from schizophrenic reactions where mystical experience ("oceanic" state) was followed by cessation of suicidal thoughts and willingness to see therapist)
House, J.S., Robbins, C., & Metzner, H.L. (1982). The association of social relationships and activities with mortality: Prospective evidence from the Tecumseh community health study. American Journal of Epidemiology,
116, 123-140. (prospective cohort study of a probability sample of 1322 men and 1432 women participating in the Tecumseh Community Health Study, who in 1967-69 were ages 35-69; all-cause mortality over the ensuring 9-12 years was outcome variable that was confirmed by death certificates for all reported deaths; frequency of church attendance (how often in the past 12 months did they go to church); assortment of other social activities, including attending meetings of other voluntary associations, visiting with friends/relatives, active social leisure activities, etc.; church attendance among men was inversely related to CAD (-.06, p<.05) and positively related to FEV1 (.13, p<.05); among women, church attendance was inversely related to risk of death (-.134, p<0.025) (17.3% of women who never attended church died, compared with 5.4% of weekly attenders who died); among men, no relationship (-.018, p=ns) (6.6% of men who never attended church died, compared with 5.4% of weekly attenders); no interactions with other variables; these were results from a multiple logistic regression, controlling for age, CAD, FEV1, smoking, working as farmer or laborer, and being retired or disabled for men; controlling for age, CAD, FEV1, hypertension, and bronchitis for women; note also that "watching TV" was associated with increased risk of death among women (beta 0.19, p<.005)House, J.S., Landis, K.R., & Umberson, D. (1988). Social relationship and health. Science, 241, 540-545. (review) (social integration has survival value; individuals who have little social contact suffer a doubling of age-adjusted mortality compared with those who have frequent social contacts - this is equivalent or greater than the effect that smoking on overall mortality)
Hout, M, Greeley, A (1998). What church officials' reports don't show: another look at church attendance data. American Sociological Review , 63,113-119 (present evidence that the magnitude of over-reporting of religious attendance is small, closer to a factor of 1.1 rather than 2.0 as estimated by Hadaway et al. (1998); also presents the argument that social desirability is not such a potent force in exaggerated responses).
Howard, G., et al. (1998). Cigarette smoking and progression of atherosclerosis. Journal of the American Medical Association, 279, 119-124. (examined a random sample of 10,914 persons ages 45-65 in North Carolina, Mississippi, maryland and Minnesota; measured arterial wall thickness using ultrasound devices at the start of the study in 1986 and 3 years later; active smoking played a major role in the progression of atherosclerosis, as did the duration of smoking measured by pack-years of exposure; smokeres had a 50% greater accumulation of plaque on the inner walls of their carotid arteries than those who never smoked)
Hughes J., Stewart, M., & Barraclough, B. (1985). Why teetotallers abstain. British Journal of Psychiatry, 146, 204-208. (C/S survey of conv sample of 602 attenders of an evangelical church in England; 23% abstinent x 5 years (teetotallers), 77% moderate drinkers ( 2 drinks/day); 66 of 137 teetotallers and 60 of 465 drinkers were further interviewed; from this sample 33 male and 33 female non-drinkers were compared with 29 males and 31 females who drank moderately; nondrinkers were significantly more likely than moderate drinkers to have abstinent parents, were closer to their mothers in childhood, more likely to have Christian parents, were forbidden to drink when growing up, believed the Bible says all drinking is wrong (26% vs. 0% of drinkers, p<.001), and 55% of non-lifetime teetotallers said their conversion to Christianity was main reason for stopping alcohol; 83% believed that their Christian faith had some influence on their decision not to drink) (no controls) (R-4)
Hummer, R., Rogers, R., Nam, C., & Ellison, C.G. (1999). Religious attendance and mortality in the U.S. adult population. Demography, in press (May 1999). (don't have yet) (national sample of 21,204 adults between 1987-1995; 2016 deaths documented by National Death Index; non-attenders lived to average age of 55.3 years beyond age 20 compared with 61.9 years for those attending services once/wk and 62.9 for more than weekly attenders; life expectancy estimates are similar in magnitute to sex and race; among Blacks, life expectancy beyond age 20 for weekly attenders was 60.1 years (living to age 80), compared with 46.4 years for those never attending church (living to age 66); show strong effects for religious attendance on 8-year mortality risk in a large national in the U.S.: 7-14 additional years of life. Alternative reference: Ellison, CS (1998). Religious attendance and mortality in the U.S. adult population Presented at the annual meeting of the Society for the Scientific Study of Religion, Montreal, Canada, November 1998
Hundleby, J.D., Carpenter, R.A., Ross, R.A.J., & Mercer, G.W. (1982). Adolescent drug use and other behaviors. Journal of Child Psychology and Psychiatry, 23, 61-68. (C/S survey of convenience sample of 100 boys and 131 girls in 9th grade from Ontario, Canada; 204 came from a Catholic high school and 27 from a public high school; religious behavior measured by frequency of praying, in church for services, choir, youth groups, frequency of church attendance, and frequency of attending church without parents; religious behavior was inversely correlated with tobacco use (-.16, p<.05, uncontrolled), but not with use of alcohol, pain killers, tea or coffee or marijuana); multiple correlations done, but not sure if religious behavior examined as a predictor; concluded that "Religious behavior did not emerge as a clear correlate" (of overall adolescent drug use)
Hundleby, J.D. (1987). Adolescent drug use in a behavioral matrix: A confirmation and comparison of the sexes. Addictive Behaviors, 12, 103-112. (C/S survey of 1008 boys and 1040 girls, 9th graders in Ontario; frequency of usage in past six months of tobacco, marijuana, and alcohol; religious activities (frequency of church attendance, other group religious activities, or going to church without patients); religious activities inversely related to cigarette smoking (-.22 girls, -.11 boys, both p<.01), marijuana (-.15 boys, -.16 girls, both p<.01), and alcohol use (-.11 boys, -.14 girls, both p<.01); replicates inverse relationship between religion and substance abuse found by Donovan & Jessor 1978; Fejer & Smart 1972; Jessor et al 1980; Maddox & McCall 1964; Potvin & Lee 1980; and Hundleby et al 1982) (excellent study)
Hunsberger, B., & Ennis, J. (1982). Experimenter effects in studies of religious attitudes. Journal for the Scientific Study of Religion, 21, 131-137. (three C/S studies of college students examining the effects of social desirability on responses to religious questions; compared responses of students on religious questionnaires and scales when administered by a non-religious and a religious professional; did not find that responses of subjects were affected by who administered the questions (priest/clergy vs. secular), evidence that argues against religious persons being more likely to provide socially desirable responses; concluded that "until experimenter effects in studies on religion are clearly demonstrated, the best approach would seem to be one of skepticism that such effects exist." (p 131))
Hunsberger, B. (1985). Religion, age, life satisfaction, and perceived sources of religiousness: a study of older persons. Journal of Gerontology, 40, 615-620. (C/S survey of 85 persons recruited from elderly groups and apartments in Ontario, Canada area, ages 65-88 (61% female); assessed life satisfaction with single-items assessing happiness, personal adjustment, self-perceived health, and excitement in life; results indicated that participants perceived themselves as becoming more religious over time, especially the more religious; happiness and personal adjustment were correlated with Christian orthodoxy (.18, .26), parental religious emphases (.20, .20), agreement with beliefs taught (.45, .31), importance of religious beliefs (.30, .24), and church attendance (.28, .18); satisfaction with health was correlated with background religious emphases (.20) and importance of religion (.25); exciting life was correlated with background religious emphases (.29), importance of beliefs (.26), and church attendance (.22); associations were not controlled)
Hunsberger, B., & Platonow, E. (1987). Religion and helping charitable causes. Journal of Psychology, 120(6), 517-528. (two studies (clinical trials): study #1: 105 psychology students at Wilfrid Laurier University (Canada) completed survey; Christian Orthodoxy scale significantly associated with volunteering in church, with responsibility item, with financial donation item, and with charitable causes item (correlations not controlled); study #2: 295 psychology students completed COS, CM social desirability scale, and variety of measures of helpfulness; COS positively related to responsibility item, financial donations item, church causes item, and intrinsic religiosity (negatively related to extrinsic religiosity); intrinsic religiosity positively related to volunteering (actual), responsibility item, financial donation item, charitable causes item, church causes item) (correlations not controlled); no relationship between COS and social desirability; concluded that religious orthodoxy was not a very strong predictor of volunteering (actual, rather than intentional), but that intrinsic religiosity was more important in this regard)
Hunt, R.A., & King, M.B. (1971). The intrinsic-extrinsic concept: A review and evaluation. Journal for the Scientific Study of Religion, 10, 339-356. (re-examination and critique of Allport-Ross I-E scale and claims that I and E constructs were poles of a continuum; Hunt & King conclude that I and E components not bipolar opposites, but are rather separate dimensions; several components make up scale: personal-institutional, unselfish-selfish, relevance for all life, ultimate-instrumental, associational-communal, universal-parochial; Feagin's (1964) 6-item Extrinsic scale (instrumental-selfish) is still best measure of E; they conclude that I as a single religious dimension should be abandoned, as a label and as an idea (since it consists of several separate factors, it is hard to distinguish from "indiscriminately proreligious", and serious problems of reliability and validity are involved ("inner", "real", "ultimate" - these are metaphysical, not empirical operations)
Hunt, R.A., & King, M.B. (1978). Religiosity and marriage. Journal for the Scientific Study of Religion, 17, 399-406. (C/S survey of a convenience sample of 64 married couples (mean age 25, mean length married 4 years, 30% with no religious affiliation) enrolled in a psychology of marriage class; 17 measures of religiosity were used (devotionalism, church attendance, organizational religious activity, religious motivation, creedal assent, giving financial support, etc.); dependent variables were Lock-Wallace Marital Adjustment Scale, marital satisfaction, marital happiness, and change in partner's love since married; marital adjustment was positively related in both husbands and wives to organizational activity in church, creedal assent, and religious agreement between partners; extrinsic religious motivation was positively correlated with marital happiness in both men and women, and among men, church attendance and organized activity in church, as well as financial support of church were positively correlated (p<.05) with love growing stronger since wedding; note that overall significance of the set of independent and dependent variables was tested using canonical correlations; for sample of 128, chi-square was 282.8, p<.001; for men (n=64), it was chi-square 244.5, p=.004; for women, it was chi-square 217.7, p=.08) (although no variables were controlled in this paper)
Husaini, B.A., Blasi, AJ, Miller, O. (1999). Does public and private religiosity have a moderating affect on depression? A biracial study of elders in the American South. International Journal of Aging & Human Development, 48, 63-72. (C/S survey of 995 elders (498 whites, 497 blacks) involved in the second wave of a panel study of 1,200 randomly selected elders in Nashville, TN, in 1990 (600 whites, 600 blacks); public R by religious attendance and involvement in other religious activities; private R by Bible reading, prayer, religius broadcasts, talking about religious topics, and converting others; chronic medical problems, social stressors, social support and depression (CES-D); regression model revealed significant inverse bivariate correlations between public and private religiosity as CESD (-.16, p<.05, and -.10, p<.05) among whites only; when medical probs and stress included, association in whites disappeared, but became significant for private religiosity in blacks (-.14, p<.05); when social support controlled, inverse association between private religiosity with CES-D in both whites and blacks was weak (-.09, p<.10, and -.10, p<.10); no association with public religiosity in either group); regression model showed that public religiosity was positively associated with social support in whites, whereas private religiosity was associated with social support in blacks (both p<.05); concluded that social support mediates relationship between private religious activities and depression in Blacks) (7)
Hutchinson, J. (1986). Association between stress and blood pressure variation in a Caribbean population. American Journal of Physical Anthropology, 71, 69-79. (C/S study of random sample of persons living on St. Vincent Island in the West Indies; 144 males and 213 females ages 18-92; church attendance measured as 2/month-weekly, once/month, few times/year, never; average BP ratings were standardized to remove effects of age, sex, and weight; among males both systolic (F=5.1) and diastolic pressures (F=3.4) were related to church attendance (Tukey test significant); this was not present among women (F=0.6, SBP, and F=0.4, DBP) (possibly due to the fact that "the vast majority of women do attend church and these women do have normal blood pressures" (p 77))
