Past Research
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Jackson, L.E., & Coursey, R.D. (1988). The relationship of God control and internal locus of control to intrinsic religious motivation, coping, and purpose in life. Journal for the Scientific Study of Religion, 27, 399-410. (C/S of convenience sample of 98 members of a Black Baptist church in Washington DC area (70% women, mean age 39); God as Causal Agent Scale (GCAS), Rotter's I-E scale were independent measures; dependent measures were Behavioral Attributes of Psychosocial Competence (BAPC), Hoge IR scale, and Purpose in Life Scale (PIL); GCAS was correlated with Rotter's IE scale (r=-.26, p=.01, uncontrolled), indicating an association with a high internal locus of control; GCAS significantly predicted BAPC scores (p=.03), after controlling for LOC; GCAS significantly predicted PIL (p<.01) after controlling for church activity and LOC; GCAS and LOC significantly predicted Hoge IR score (both p=.0003), after controlling for church activity and gender); concluded that belief in God control was not necessarily associated with external locus of control, but with an internal locus of control in this Black sample)
*[Jackson. (1972). Marital life... The Family Coordinator, 34, 21-28.]
Jacobson, D.E. (1987). The cultural context of social support and social networks. Medical Anthropology Quarterly, 1, 42-67. Convenience sample of 20 cases of non-institutionalized elderly men and women (65-85 years old) in Boston and its suburbs, and others in their networks, including relatives, friends, neighbors, and formal service providers. Subjects were questioned whether or not they would ask others for social support and also observed. Elderly indicated several concepts and principles that guided their actions and their assessments of others: 1) Family first rule - all things equal, support should be sought from and provided by family, friends, and formal (bureaucratic) services, preferably in that order, 2) Generalization and gender rule - provision of support should be structured and sequenced by generation and gender (elderly expect to ask for and get help first from children, preferably daughters; then siblings, preferably sisters, and then grandchildren, preferably granddaughters, 3) Exemption rule - family members and friends should be asked for or be expected to provide support only if their resources are equal to or greater than the demands on them from others whose claim have priority - permits resolution of role conflicts, 4) Relational concepts - enactment of any of these rules may be modified by differential weighting assigned to ideals of self and social relationships. These 4 values and beliefs are applied to the interpretation of past interactions with members of a support network in ways that influence the probabilities of present and future instances of its mobilization. Rest of article deals with problematic research concerning social support and social networks and focusing on the role that culturally based assumptions and expectations play in defining the meaning of social support in the mobilization of support networks.
Jacobson, G.R., Ritter, D.P., & Mueller, L. (1977). Purpose in life and personal values among adult alcoholics. Journal of Clinical Psychology, 33, 314-316. (30-day prospective cohort study of 57 alcoholics entering an inpatient treatment program (DePaul Rehabilitation Hospital in Wisconsin); given Purpose in Life scale (PIL) and Allport-Vernon-Lindzey Study of Values scale (SOV); mean length of problem drinking history was 12.9 years; no significant correlations between Time 1 PIL and Time 1 SOV; at Time 2, however, PIL was significantly related to scores on Aesthetic r=-.35, p<.01 and religious (r=.28, p<.05) subscales of SOV; hypothesized that religious or spiritual aspects of a rehabilitation program augment the recovery process)
Jacobson, J. S., Workman, SB, Kronenberg, F. (2000). Research on complementary/alternative medicine for patients with breast cancer: a review of the biomedical literature. Journal of Clinical Oncology, 18, 668-683.
Jalowiec, A., & Powers, M.J. (1981). Stress and coping in hypertensive and emergency room patients. Nursing Research, 30, 10-15. (C/S survey of 50 volunteer patients aged 20-60; 25 were newly diagnosed hypertensives referred for care at a university clinic in Chicago; 25 were seeking care at university emergency room for nonserious acute illnesses; stress measured by Holmes & Rahe SLE questionnaire; coping behavior measured by 40-item scale developed by authors; subjective ratings of stress and health measured by single items; pray/trust in God was rated #2 out of 40 for hypertensive patients and #10 out of 40 for other patients)
Jamal, M., & Badawi, J. (1993). Job stress among Muslim immigrants in North America: Moderating effects of religiosity. Stress Medicine, 9, 145-151. (C/S survey of 325 Muslims who were paid members of the Islamic Society of North America (Canada and U.S.), to determine coping with job-related stress; 86% male, 46% with graduate education and advanced degrees; self-rated religiousness on 1-10 scale; outcomes were satisfaction with job, job motivation, organizational commitment, psychosomatic problems, happiness in life, and turnover motivation; multiple regression analyses (including only job stress, religiosity, and interactions between the two) revealed that religiosity was significantly and positively related to fewer psychosomatic symptoms, more happiness in life, job satisfaction, job motivation, organizational commitment, and less turnover motivation (all p<.05), and interactions between job stress and religiosity were all significant for these outcomes, indicating that religiosity was a buffer against the dysfunctional consequences of job stress) (largely uncontrolled)
James, W. (1902). The Varieties of Religious Experience. New York: The New American Library (also publisher Longmans & Green - see other file) (believed much of religiousness had a psychopathological origin, but that this might actually be a blessing -- "If there were such a thing as inspiration from a higher realm, it might well be that the neurotic temperament would furnish the chief condition of the requisite receptivity." (p 37,
Jamison, J. E. (1995). Spirituality and medical ethics. American Journal of Hospice and Palliative Care, May/June, 41-45. (Notes that most disease and injury is the result of lifestyle choices rooted in cultural personal values rather than distinct organic pathology) (Rev. Jamison, director of pastoral care in Atlantic City, NJ -- mostly an opinion piece)
Janoff-Bulman, R, & Marshall, G. (1982). Mortality, well-being, and control: A study of a population of institutionalized aged. Personality and Social Psychology Bulletin, 8, 691-698. (prospective cohort study of 30 cognitively intact nursing home residents in western Massachusetts, assessed 2.5 years apart (60% female, mean age 75); religiousness assessed by asking the extent to which they felt they were religious and the extent to which they were more or less religious now than when they were younger; well-being assessed by a 6-item well-being scale; mortality assessed over 30 months; vital status was available for 25/30 patients at 30 months; 10/25 had died; using discriminant analysis, the authors found that only two factors predicted greater mortality: greater well-being and subjects who indicated they were more religious now than when they were younger (p<.001 for t-test result and p<.05 for discriminant analysis result); authors indicated that this result might indicate a turning to religion in helping them accept old age and death)
Jarvis, G.K. (1977). Mormon mortality rates in Canada. Social Biology , 24, 294-302. (case-control study of all Mormon deaths in Alberta, Canada between 1967-1975 (n=1,169, among a base population of 31,085); SMR (standardized by age) for all cancer sites was 0.64 among males (p<.01) and 0.78 (p<.05) among females; lowest SMR was for cancer of trachea, bronchus, and lung in males (0.41, p<.01); among males, also lower rates of death from ischemic heart disease (SMR 0.62, p<.01), cerebrovascular disease (SMR 0.72, p<.05), diseases of respiratory system (SMR 0.73, p<.05); among females, also lower death rate from IHD (SMR 0.71, p<.01); for both males and females there was lower death rates from prenatal causes (SMR 0.64 and 0.50, both p<.05); while authors claim that "Mormons have disproportionately low rates of death from many causes of death which are not clearly related to use of tobacco, alcohol, coffee, or tea" (p 301), this is actually not the cases among the significant differences)
Jarvis, G.K., & Northcott, H.C. (1987). Religion and differences in morbidity and mortality. Social Sciences and Medicine, 25, 813-824. (great review, focuses primarily on denominational differences, and dietary and health practice differences)
Jasperse, C.W.G. (1976). Self-destruction and religion. Mental Health and Society, 3, 154-168. (case-control study of 9,189 suicides in netherlands between 1961 and 1970; compared suicide rates between Catholics and non-Catholics in each of those years; as Catholicism loses its strength and hold, rates of suicide among Catholics are increasing to the point that they approximate rates in non-Catholics)
Jeffers, F.C., Nichols, C.R., Eisdorfer, C. (1961). Attitudes of older persons toward death. Journal of Gerontology, 16, 53-56. (C/S survey of 260 volunteers, aged 60 or over in North Carolina, asked "Are you afraid to die?" and "Do you believe in a life after death?"; found that fear of death related to less belief in life after death and less frequent Bible reading (both p<.01); apparently not related to other religious variables like religious attendance, frequency of religious activities, strong religious attitudes, or importance of religion) (no covariates controlled)
Jeffers, F.C., & Nichols, C.R. (1961). The relationship of activities and attitudes to physical well-being in older people. Journal of Gerontology, 16, 67-70. (C/S survey of 251 volunteers ages 60-94 from Piedmont section of North Carolina, recruited from Golden Age Club meetings and through letters to retired professors and school teachers; 41% men, 33% Black; physical functioning assessed by physician using information from medical history and mental status, physical and neurological examination, x-rays, EKGs and blood studies (modified functional rating used by U.S .Army and VA for rating disability) (overall rating from 1 (no disability) to 5 (80-100% disability); found that religious activity was unrelated to physical functioning, but religious attitudes were significantly and inversely related (p<.01) to physical functioning) (no control variables)
Jenkins, A. (1995). Religion and HIV: implications for research and intervention. Journal of Social Issues, 51, 131 -- 144. (Cross-sectional sample, convenience, of 422 HIV positive military personnel; conducted at three United States military medical centers; 93 percent were male, 63 percent were white, and mean age was 33 years old; three styles of religious coping were examined: self directed coping style, and 2 styles based on collaboration between self and God; religious coping was more likely to be used in situations that involved loss or health; clinically depressed individuals reported significantly more use of discontent and pleading (P. .001), indicating an association between distress and negativistic, desperate approach to coping; authors concluded that religious coping activities, but not coping styles, were associated with affect and social functioning; religious approaches may have particular value for programs that target coping and quality of life and African-Americans, but less so in Caucasian men) (uncontrolled)
Jenkins, C.D. (1971). Psychologic and social precursors of coronary disease. New England Journal of Medicine, 284, 244-255. (reviews Wardwell & Bahnson 1964 and 1968 studies indicating "controls" more likely to be Catholic and have Catholic parents, compared with CAD cases; Lehr 1969 - a dissertation, not a published report - that reported in the Western Collaborative Study that mother's religion was associated with risk of coronary disease in men; Brown and Rizmann (1967) who found among VA patients that Protestants were least likely to have CAD; Friedman and Hellerstein (1968) studying Cleveland and Detroit attorneys found that Jews were more likely to CAD than non-Jews); finally, Shapiro (1969) studied members of the Health Insurance Plan of New York found that CAD highest among Jews, moderate in Protestants, and lowest in Catholics) (presents no new data)
Jenkins, C.D. (1976). Recent evidence supporting psychologic and social risk factors for coronary disease. New England Journal of Medicine, 294, 987-994. (reviews Wardwell 1973 study and Comstock & Partridge 1972 study) (presents no new data)
Jenkins, R.A., & Pargament, K.I. (1988). Cognitive appraisals in cancer patients. Social Science & Medicine, 26, 625-633. (C/S survey of 62 cancer outpatients (mean age 56); single question on perceived control by God over cancer; correlated with higher Rosenberg self-esteem (partial r=.25, p<.05) and less maladjustment as rated by nurses (BUMP) (partial r=-.23, p<.05) (lie scale and education controlled), although there was no relationship to life threat reactivity or GAIS (0-100 scale of adjustment rated by nurse); concluded that higher levels of God-perceptions were related to higher levels of self-esteem and lower levels of observed behavioral upset)
Jenkins, R. A., & Pargament, KI (1995). Religion & spirituality as resources were coping with cancer. Journal of Psychosocial Oncology, 13, 51-74. (Reviews studies of coping with cancer that have included variables concerning religion or spirituality. After reviewing this literature authers conclude that religious or spiritual coping has a positive impact on cancer patients is adjustments. Provides a conceptualization of how religious or spiritual coping may have benefits in this setting. Entirely qualitative study. Consists largely of a lit. review with the following headings: Tensions with psychosocial research and practice, religion and adaptation (mechanisms of adaptation, situational factors, background variables, resource variables), religious coping, self-management, and adjustment, religion and spirituality in research (existing instruments, and development of new measures), religion and spirituality in clinical practice.)
Jensen, J.P., & Bergin, A.E. (1988). Mental health values of professional therapists: A national interdisciplinary study. Professional Psychology: Research and Practice, 19, 290-297. (C/S national survey of 425 clinical psychologists, marriage and family therapists, social workers, and psychiatrists (out of a stratified random sample of 800) to assess values pertinent to mental health and psychotherapy (60% male, ave age 50); sample was 38% Protestant, 18% Jews, 15% Catholic, 20% atheist, agnostic, humanist, or none; 10 themes of values were assessed, including a spirituality/religious theme; 34% indicated agreement at high or medium level that spirituality/religious values were important for a positive mentally healthy lifestyle; 29% indicated that these were important in guiding and evaluating psychotherapy with all or many patients; mental health values were strongly related to the religious affiliation of mental health professionals, with non-religious group displaying the least agreement with importance of religious/spiritual values in therapy; contrary to the notion that therapists should be neutral on values, there is a consensus among mental health professionals that certain basic values are important for mental health; greatest disagreement is on sex and religion)
Jensen, L., Newell, R.J., & Holman T. (1990). Sexual behavior, church attendance, and permissive beliefs among unmarried young men and women. Journal for the Scientific Study of Religion, 29, 113-117. (C/S survey of frequency of sexual intercourse in a convenience sample of 423 single men and women (ages 17-25) enrolled in "family relations" classes at Cameron University (Lawton, OK) and University of Wisconsin-Stout; belief about sexual intercourse was also assessed, in addition to frequency of heterosexual sexual intercourse; students attending religious services every week and had non-permissive attitudes toward premarital sex had the lowest mean frequency of premarital sexual intercourse (although those who attended services weekly and had permissive attitudes toward premarital sex, had high rates of intercourse); concluded that religious attendance probably leads to less permissive attitudes toward premarital sex, which leads to less premarital sex; they emphasize that religious beliefs need to be accepted and internalized by the adolescent before they affect premarital sexual activity, and church-going by itself is not enough)
Jensen, L.C., Jensen, J., & Wiederhold, T. (1993). Religiosity, denomination, and mental health among young men and women. Psychological Reports, 72, 1157-1158. (C/S survey of 3,835 students at Brigham Young Univeristy, Southwest Texas State Universeity, Washington State University, University of Texas, and Notre Dame; religiosity categorized by high, medium, and low (? how was religiosity measured -- doesn't say); dependent variables were non-depression, emotional maturity, and self-esteem; main effects were seen for religiosity for all three dependent variables (p<.0001))
Jensen, O.M. (1983). Cancer risk among Danish males Seventh-Day Adventists and other temperance society members. Journal of the National Cancer Institute, 70, 1011-1014. (case-control study (retrospective cohort study) to compare cancer risk among 7th Day Adventists men and non-Adventist men who do not drink alcohol; 1752 men were identified from the files of the National League of Temperance Societies in Copenhagen, Denmark; 781 Adventists and 808 non-Adventists from temperance societies (25-50% of whom might be recovering alcoholics); cancer morbidity and mortality status was established using municipal records, the National Central Person Registry, and National Central Death Registry; compared to the rates of cancer morbidity/mortality in general population of Denmark, Adventists had SMR of 0.69 for or 31% lower rates, whereas non-Adventists had similar rates as the general population (SMR 1.05); when cancers due to alcohol or smoking were excluded, the risk of cancer increased to SMR 0.93, which was not significantly different from expected; conclusion, reduced rates of cancer among Adventist men due to abstinence from smoking and drinking)
*[Jessor, R, Donovan, J.E., & Costa, F. (1986). Psychosocial correlates of marijuana use in adolescence and the young adult: The past as prologue. International Symposium on Marijuana, Cocaine and Traffic Safety. Alcohol, Drugs, and Driving Abstracts and Reviews, 2 (3-4), 31-49.] (lower commitment to religion related to increased marijuana and cocaine use)
Jessor, R., Jessor, S.L., & Finney, J. (1973). A social psychology of marijuana use: Longitudinal studies of high school and college youth. Journal of Personality and Social Psychology, 26, 1-15. (two prospective cohort studies of young persons in Colorado: Study 1 involved junior and senior high schools, with a stratified random sample of 949 students (of 2,220) in Year 1, 692 in Year 2, and 605 in Year 3 (change involved Year 2 and Year 3 data); Study 2 involved a stratified random sample of 276 (of 497) freshman college students and 248 in Year 2 (change involved Year 1 and Year 2 data); four questions of increasing involvement with marijuana were asked making up an MBR scale (range 0-8); in Year 1, frequency of church attendance per year was significantly lower among females (24.9 times/year vs 44.2, p<.05) and males (14.8/year vs 38.3/year, p<.05) for junior high sample who used marijuana; for females (22.5 vs 38.8, p<.001) and males (18.1 vs 33.8, p<.01) in the senior high sample; and for females (1.5/year vs 2.6 vs 7.9, p<.001) and males (2.0/year vs 7.3 vs 7.8, p<.001) for college sample; longitudinal analyses revealed that frequency of church attendance in Year 1 for hgi school sample was significantly lower among those who began using marijuana during the Year 1-Year 2 interval (24.6/year vs 45.6/year, p<.001) for females and for males (23.4 vs 38.3, p<.05); for the college sample, church attendance/year tended to decrease among females who began using marijuana (-6.1, .05
.10) and to a lesser extent among males (-0.6, p=ns) (all of analyses presented here were t-tests, uncontrolled); concluded that factors that predict marijuana use cross-sectionally were similar for high school and college students, but longitudinally while the same factors predicted high school use, they did not predict college change from non-user to user status)
Jessor, R., & Jessor, S.L. (1977). Problem Behavior and Psychosocial Development: A Longitudinal Study of Youth. New York: Academic Press. Religiosity refers to a general involvement with religious beliefs, ideology and activities; although it does not directly refer to problem behaviors, the concept implicates the moral/sanctioning and general concern with transgression that are institutionalized in most religions. High School study - 432 students (188 Male and 244 Female) that participated in all 4 years of testing and had not missed any data collection (Boulder, Colorado). 71% Protestant (of which 15% was strongly fundamentalist); 15% Catholic and 7% no religion. College Study (at U of CO '69-'73)- 205 (92 Male and 113 Female) participated in all 4 yrs. of testing with no missing data. 43% Protestant, 15% Catholic, 5% Jewish and 31% no religion. Used cutoff of 24 times or more in past year to represent high church attendance. The measure consistently declined with age, development and historical time. High School - 37% high attenders in Year IV vs. 10% of college in its year IV. Church attendance showed a highly significant decline over the four occasions of testing for both males and females. The decline continues through the College Study testing years also, and significantly so for both sexes although the change is considerably smaller in magnitude (by year IV in College Study average attendance is less than once a month). The more fundamentalist the parents' religious group, the less socially critical and the more religious the youth, and the less the perceived parental approval of problem behavior. Mother's religious fundamentalism (but not father's) correlated negatively with marijuana involvement (-.25); sexual experience (-.22) and activism (-.30), but for male youth only. For High School males, the more fundamentalist the denomination of religious upbringing, the higher the value on achievement (r=.15, p .05), the lower the value on independence (r = -.16, p .05) less the independence-achievement value discrepancy (r = -.24, p .01), less the criticism of society (r = -.21, p .01), less acceptability of sexual intercourse (r = -.15, p .05),. less acceptability of a non-virgin (r = -.25, p .01), less use of marijuana (r = -.18, p .05) and less involvement in activism (r = -.15, p .05). For High School females, high fundamentalism of mother only related to lower expectations for independence (r = -.15, p .05). Concludes that concurrent religious beliefs and practices mediate part of the relationship between religious background and present personality and behavior.
Jiang, W., Babyak, M., & Krnatz, D.S. (1996). Mental stress-induced myocardial ischemia and cardiac events. Journal of the American Medical Association, 275, 1651-1656 (purpose was to assess the clinical significance of mental stress -- induced myocardial ischemia in patients with CAD; the sample consisted of 126 volunteer patients with documented CAD and exercise -- induced myocardial ischemia (112 men, mean age 55); patients underwent mental stress by being required perform five mental tasks: mental arithmetic, public speaking, mirror trace, reading, and a type A structured interview; found that mental stress -- induced ischemia was associated with higher rates of subsequent fatal and non-fatal cardiac events independent of other risk factors; they concluded that the relationship between psychological stress and adverse cardiac events may be mediated by the occurrence of myocardial ischemia; through neuroendocrine messengers as the catecholamines, serotonin, and cortisol, negative emotions have been associated with key pathogenic mechanisms for myocardial ischemia)
Johnson, B.R., Larson, DB, Pitts, TC (1997). Religious programs, institutional adjustment, and recidivism among former inmates in Prison Fellowship programs. Justice Quarterly, 14, 145-166. (Compared 201 former inmates in Prison Fellowship programs with 201 controls matched for age, race, religious denomination, county of residence, military discharge, minimum sentence, and initial security classification. Outcomes included institutional adjustment (measured by how often prisoners were in trouble or caught breaking prison rules) and recidivism (measured by any arrest during a one-year postrelease period. Level of activity in Prison Fellowship was assessed by number of Bible studies attended; low attenders were defined as inmates attending no Bible studies, moderate attenders were those attending 1-9 studies during one-year, and high attenders were those attending tend studies or more in a single year; 11% of P. F. participants were in the high attendance category (n=22) and 49% never attended Bible studies. Overall there was no difference between P. F. and non-P. F. samples in number of infractions, serious infractions (measures of institutional adjustment), or arrest after release. However, high participation in Bible studies by P. F. inmates was significantly correlated with few were arrest during the follow-up period (14% versus 41%, p=.04). Also found that Bibles study participation among P. F. inmates was significantly related to lower likelihood of arrest during the follow-up period compared to matched non-P. F. group (p<.001). Finally logistic regression was used to examine major predictors of recidivism (arrest during one-year follow-up). Significant predictors included prior adult convictions, second felony offender, record of violence, and young age. Factors predicting low were recidivism were Hispanic race and involvement in Bible study. Bible study participants were 3.9 times less likely to be arrested during the one-year following their release from prison (p<.05).
Johnson, D.M., Williams, J.S., & Bromley, D.G. (1986). Religion, health, and healing: findings from a southern city. Sociological Analysis, 47, 66-73. (C/S telephone survey using random-digit dialing of 586 adults in Richmond, VA, metropolitan area, to assess prevalence and correlates of faith healing experiences; 14% (104) reported physical healing as a result of prayer or divine intervention; 12% of healings were for colds or flu, and 7% each for cancer, back problems, and emotional problems as the major groups of illnesses healed; characteristics of persons reporting healings were sex (women), less educated, number of nights spent in hospital, likelihood of borrowing money to pay a physician, and frequent church attendance) (all p<.01 by multiple regression)
Johnson, D., Fitch, S.D., Alston, J.P., & McIntosh, W.A. (1980). Acceptance of conditional suicide and euthanasia among adult Americans. Suicide and Life Threatening Behavior, 10, 157-166. (C/S survey of random sample of 1,530 Americans (1977 GSS conducted by NORC at University of Chicago); religious affiliation unrelated to approval of euthanasia and suicide for incurable disease -- except Jews were much more likely to accept suicide (71% vs 36% for Catholics and 39% for Protestants, p<.001 uncontrolled); strength of affiliation (strong vs. weak) related to attitudes toward euthanasia (strong 47% favor vs. weak 75% favor) and suicide (strong 26% favor vs. weak 47% favor); church attendance significantly related to attitudes toward euthanasia (males: regular attenders 52% favor, vs. seldom attenders 82% favor weekly attenders; females: regular 45% favor vs. seldom 80% favor) and toward suicide (males: regular 23% favor vs. seldom 60% favor; females: regular 23% favor vs. seldom 53% favor) (all p values .001, uncontrolled) (good study)
Johnson, D.P., & Mullins, L.C. (1989). Religiosity and loneliness among the elderly. Journal of Applied Gerontology, 8, 110-131. (C/S survey of convenience sample of 131 residents of 199 unit, 14 story apartment for senior citizens in Southern Florida (ave age 76, 76% female, 88% white, 54% less than HS education, 67% resided in facility > 3 yrs); loneliness measured by 5-item revised UCLA Loneliness Scale (1980); social contact/support measured by two multiple-item questions on family and friends; religiosity measured by social dimension (church membership, attendance, visiting with friends from church) and personal dimension (frequency of prayer and 6-item Religious Importance Scale (Putney & Middleton 1961)); results from regression models indicated that social religiosity was inversely related to loneliness when each of the six types of frequency of contact with friends and family was controlled (betas -.71 to -.80, all p<.05); personal dimension of religiosity, however, unrelated to loneliness at a significant level (though all weak negative relationships); authors concluded that "greater involvement in the social aspects of religion was significantly related to less loneliness more consistently than involvement in the various family and friendship relations." (p 110)
Johnson, D.P., & Mullins, L.C. (1989). Subjective and social dimensions of religiosity and loneliness among the well elderly. Review of Religious Research, 31, 4-15. (same report as above article, but controls for depression in the relationship; naturally, when depression is controlled, the relationship between social religiousness and loneliness disappears); no mention of relationship between depression and social or personal religiosity)
Johnsen, L.W., & Harlow, L.L. (1996). Childhood sexual abuse linked with adult substance use, victimization, and AIDS-risk. AIDS Education and Prevention, 8, 44-57. (C/S case-control study of 491 female undergraduate students in psychology class in New England (95% white, mean age 21); women with a history of sexual abuse as a child (n=43) were compared to a random sample of 10% of women without such a history (n=51); degree of religiosity measured on 5-point scale; there were not differences in religious affiliation or degree of religiosity between the two groups)
Johnson, M.A. (1973). Family life and religious commitment. Review of Religious Research, 14, 144-150. (C/S survey of 453 students at UC Davis (sampling method unknown); administered questionnaire containing 61 religious variables and 28 variables related to student's perception of family relationships, parental religiosity, and values (factor analysis revealed a "General Religious Commitment" factor and a "Belief and Activity in Church" factor; for family variables, two factors also emerged entitled "The Warm Supportive Family" and the "Religious Influence in Home" factor; both the religious belief factor and the activity in church factor whereas significantly related to the warm and supportive family factor (.24, p<.01, and .17, p<.01, uncontrolled); concluded that "... religious students tend to view their families as more happy, close, accepting, and communicative, and that they have more respect for parental values than do non-religious students" (p 150)
Johnson WB and Ridley CR (1992). Brief Christian and non-Christian Rational Emotive Therapy with depressed Christian clients: an exploratory study. Counseling and Values, 36, 220-229. First study to attempt to operationalize a specifically Christian form of RET (CRET), use CRET with intrinsically religious clients and compare the efficacy of CRET with RET. After screening for intrinsic orientation and depression, 10 candidates were selected (3 males and 2 females per group). All were either theology graduate students or local church members. Mean age for RET group was 35.8 years and 32.6 years for CRET. Dependent measures were clinical depression (301), frequency of occurrence of automatic negative self-statements associated with depression (ATQ-30), extent of agreement with Ellis's list of irrational beliefs (EIV), and rating of C/RET counselor on attractiveness, expertness, and trustworthiness (ROS-1). Two-tailed ANCOVA's between each group for each DV with pretest scores showed no significant effects at .05 level. RET group significantly improved on BDI (F=7.13, p<.03) and ATQ-30 (F=6.74, p<.03). CRET had significant post treatment improvements on BDI (F=10.46, p<.02, ATQ-30 (F=9.69, p<.02), and EIV (F=20.61, p<.005). One tailed between groups ANOVA at post treatment showed no significant differences in rating of counselor. No significant difference between CRET and RET. Authors warn caution due to small number of participants and use of self-report measures.
Johnson, W.B., Devries, R., Ridley, C.R., Pettorini, D., & Peterson, D.R. (1994). The comparative efficacy of Christian and secular Rational-Emotive Therapy with Christian clients. Journal of Psychology and Theology, 22, 130-140. (randomized clinical trial; 32 subjects, mean age 37 (53% seminary grad students, 47% nonstudent members of local churches); 16 randomly assigned to either RET or CRET; mild depression BDI>15; 29 completed, 3 CRET dropped out; administered by 2 second year doctoral students in clinical psychology, each therapist treating 8 RET and 8 CRET patients; 8 one-hour sessions; results after treatment (62% RET improved vs 56% of CRET) and after 3 months of follow-up were the same (although 4/13 RET responders relapsed by 3 months, whereas 0/10 CRET did); note that improvement in depression did not result in a change in religious behavior with either RET or CRET)
Johnson, WB, Ridley, CR, Nielsen, SL (2000). Religiously sensitive rational emotive behavioral therapy: elegant solutions and ethical risks. Professional Psychology: Research and Practice, 31, 14-20
Johnson, W.B. (1993). Outcome research and religious psychotherapies: Where are we and where are we going? Journal of Psychology & Theology, 21, 297-308. (state-of-the-art outcome research design components are reviewed and guidelines are offered for conducting outcome research with religious psychotherapies)
Johnson, S.C., & Spilka, B. (1991). Coping with breast cancer: the roles of clergy and faith. Journal of Religion and Health, 30, 21-33. (C/S survey of 103 volunteer women with breast cancer, mean age 53, 81% college educated, who were members of an American Cancer Society support group (70% Protestant, 14% Catholic) (doesn't give location of study, but likely from Colorado/New Mexico area; aim was to describe the experiences of these patients with home pastor and hospital chaplains; 85% reported religion helped them cope with their cancer; 27% visited at home by their own pastor and 56% saw their pastor when hospitalized; 37% saw a hospital chaplain; 93%-98% were pleased with home or hospital visits by clergy; level of satisfaction was related to number of visits, use of prayer, counseling, discussing the patient's family, reading the Bible, perceived understanding of the patient, discussion of church affairs, and willingness to discuss breast cancer; examined effects of intrinsic vs. extrinsic religiousness; extrinsic religiosity was unrelated to religious coping, whereas intrinsic religiousness was associated with more clergy involvement, belief that God was involved in cancer, and satisfaction derived from the use of religion as a coping behavior (IR and religious coping correlated at r=.70); contained reference to the great quote, "When misery is the greatest, God is the closest"; concluded that "It is evident that religion is an extremely important resource for the majority of these breast cancer patients..." (p 21)
*[Jolish, E. (1978). The relationship between religiosity and irrational beliefs. Dissertation Abstracts International, 39, 2756A.] (66 Jewish temple members; religiosity unrelated to Ellis' irrational beliefs)
Jones, E., Watson, J.P. (1997). Delusion, the over valued idea and religious beliefs: a comparative analysis of their characteristics. British Journal of Psychiatry, 170, 381-386
Jones, M.B. (1958). Religious values and authoritarian tendency. Journal of Social Psychology, 48, 83 (C/S survey of two sample of Naval Aviation Cadets (n=389 and n=397) who were "roughly representative of the national university population"; administered California F-Scale, Anti-Semitism Scale, and California Ethnocentrism scale (all from Adorno); in second phase of study the F-scale administered to 197 cadets who had also been given the Allport-Vernon Study of Values scale (with 6 subscales); correlated 6 religious items on a background form administered to all cadets with F-scale score; parents' church attendance, cadets' church attendance, and cadets' church affiliation were all significantly related to F scale score in 1st sample (all p<.001, uncontrolled); in the second sample, church affiliation was significantly related to F-scale score (p<.01, uncontrolled) and church attendance to some degree (p<.05, uncontrolled); religious subscale of Allport-Vernon scale was positively related to F-scale score (r=.23, uncontrolled), but was inversely related to anti-semitism (r=-.14); p values not given and no controls; weak study and hard to follow)
Jones, S.L., Watson, E.J., & Wolfram, T.J. (1992). Results of the Rech Conference Survey on religious faith and professional psychology. Journal of Psychology and Theology, 20, 147-158. (C/S survey of 639 (out of 1,548) alumni of Christian graduate training programs in professional psychology (mean age 37, 61% males; alumni identified themselves as evangelicals; frequency of use of specifically "religious" intervention techniques was low; gives nice table of different religious interventions, finding that only 18% prayed with patients in sessions, 28% explicity taught Biblical concepts, and 2% involved techniques of deliverance or exorcism from the demonic)
Jones, S. (1994). A constructive relationship for religion with the science and profession of pscyhology. American Psychologist, 49, 184-199. (reviews the separation and neglect of religion in psychology; develops a proposal for how religion could participate as a partner with psychology as a science and as an applied professional discipline) (Q)
Jones-Webb, R.J., & Snowden, L.R. (1993). Symptoms of depression among blacks and whites. American Journal of Public Health, 83, 240-244. (C/S survey of national probability sample of 1947 Black and 1777 White adults (1984 National Alcohol Survey); depression measured by CES-D; compared proportion of Blacks and Whites depressed on CES-D by religious affiliation: Blacks: Protestants (21% of n=363), Catholics (11% of n=15), non-Western (43% of n=6), and none/agnostic (27% of n=30) (p<.001, uncontrolled); no association among whites); logistic regression model revealed that Blacks who were agnostic or Protestant were at increased risk for depression compared to Blacks who were Catholic; those identified with a non-Western religion were at particularly high risk)
*[Jorgenson, R.L., Bolling, D.R., Yoder, O.C., & Murphy, E.A. (1972). Blood pressure studies in the Amish. Hopkins Medical Journal, 131, 329-350.]
Joubert, C.E. (1978). Sex, church attendance, and endorsement of Ellis's irrational beliefs. Psychological Reports, 42, 1318. 137 college students (59 males/78 females) were given a questionnaire concerning endorsement of Ellis's irrational ideas (certain irrational ideas or assumptions may lead to emotional disturbance by a self-suggestion process) as well as religion and church attendance. Mean number of irrational ideas (out of 11) endorsed were as follows: Church attending males 3.83 (SD=1.61 n=23), non-attending males 2.42 (SD=1.83 n=36), attending females 2.62 (SD=1.53, n=45) and non-attending females 2.85 (SD=1.70 n=33). ANOVA's indicated no significant gender or attendance main effects, but interaction was significant (F1,133 = 7.44, p<.01). Subanalysis indicated this interaction was entirely due to elevated numbers of beliefs endorsed by attending males. Smaller percentage of males were regular attendees (x2 = 4.70, p .05). No significant differences in number of irrational beliefs endorsed by fundamentalists (M=2.90 SD=1.82 n=91); non-fundamentalists (M=2.27 SD=1.69 n=21), non-affiliated groups (M=2.73 SD=1.71, n=15)
Joubert, C. E. (1995). Catholicism and indices of social pathology in the states. Psychological Reports, 76(2), 573-574.
Joung, I.M.A., Van der Meer, J.B.W., & Mackenbach, J.P. (1995). Marital status and health care utilization. International Journal of Epidemiology, 24, 569-575 (C/S survey of probability sample of 2,662 persons aged 25-74 in Netherlands; divorced persons more frequently hospitalized (OR 1.53, CI 1.03-2.22) than married; religious affiliation (Ca, Prot, none, other) controlled, but not examined separately)
Joyce, C.R.B, & Welldon, R.M.C. (1965). The objective efficacy of prayer, a double-blind clinical trial. Journal of Chronic Disease, 18, 367-377. (randomized double-blind controlled trial of 48 outpatients treated for psychological or rheumatoid disease in London, England; prayed for vs. not prayed for by intercessory prayer group; prayer method used was "the practice of the presence of God" and performed by 6 prayer teams, 5 organized by the Guild of Health, and 1 organized by the Friends' Spiritual Healing Fellowship; prayed-for group (5/16 improved) did not differ from not-prayed-for group (1/16 improved))
*[Judd (1985)......] (examined 116 studies not included in Bergin (1983) review or in Lea (1982); from 1918 to 1985; approximately one-third showed a positive relationship between religion and mental health, one-third a negative relationship, and one-third a null relationship; most of these studies, however, were done in normal college students and at least 15% were on prejudice, not mental health outcomes)
Jussawalla, D.J., & Jain, D.K. (1977). Breast cancer and religion in greater Bombay women: An epidemiological study of 2,130 women over a 9-year period. British Journal of Cancer, 36, 634-638. (case-control retrospective cohort study examining incidence rates of breast cancer by identifying 2,130 women from the Bombay Cancer Registry with cancer diagnosed between 1964-1972; divided by religious faith: 59% Hindus, 14% Muslims, 2% Christians, 11% Parsis (Zoroastrians), Buddhists (1%), and others; compared rates to national data for expected incidence of breast CA in Bombay; breast cancer rates in women from Parsis religious background were 48.5/100,000 vs. 18.2/100,000 for non-Parsis women in India; incidence among Parsis women similar to that found among Swedish women)
