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Pace, JC, Stables, JL (1997). Correlates of spiritual well-being in terminally ill care persons with AIDS and terminally ill persons with cancer. Journal of the Association of Nurses in AIDS Care, 8 (6), 31-42.
Palmore, E.B. (1982). Predictor of the longevity difference: A 25-year follow-up. The Gerontologist, 22, 513-518. (25-year prospective cohort study of 252 volunteers aged 70 or above in NC involved in the Duke First Longitudinal Study of Aging (52% females, 33% Black); religious satisfaction measured by agreement or disagreement with 6 statements such as "Religion is fairly important in my life" and "I have no use for religion" (range from 0 to 6); outcome was "longevity difference" (LD) (which controls for the effects of age, sex, and race, while allowing estimates of the yers of added longevity each predictor provides); religiousness was inversely related to LD among men (n=122) in bivariate (-.24, p<.05) analyses, and was unrelated to LD in women; however, religious men were more likely to be physically ill, have less education, less intelligence, and lower SES, so that when these variables were controlled in a regression analysis, no association was found)
Paloutzian, R.F. (1981). Purpose in life and value changes following conversion. Journal of Personality and Social Psychology, 41(6), 1153-1160. "This article reports a cross-sectional natural experiment on the changes in purpose in life over time following religious conversion." (p.1153). The 51 experimental subjects from the University of Idaho self-reported as Christian believers, compared to 40 randomly selected controls who indicated they were not converts or were unsure about being converts. The Purpose In Life test (Crumbaugh & Maholick, 1969)was administered, and all subjects rank-ordered a list of 18 terminal and 18 instrumental values (Rokeach, 1973). By one-way ANOVA, converts had higher Purpose In Life (PIL) mean scores than non-converts (p<0.01). The mean PIL score for converts 1 week to 1 month was less than the mean PIL score for those converted less than 1 week (p<0.05 by a t test). "Item analysis of the PIL test revealed that fear of death declined continually following conversion (p<.0001)." (p.1153, abstract).
Paloutzian, R.F., & Ellison, C.W. (1982). Loneliness, spiritual well-being, and the quality of life. In L.A. Peplau, D. Perlman (eds.). Loneliness: A Sourcebook of Current Theory, Research and Therapy. New York: John Wiley & Sons. (20-item scale developed based on C/S survey of convenience sample of 206 students at three religiously oriented colleges and at Univeristy of Idaho; SWB was inversely related to the UCLA Loneliness Scale (-.37, p<.001), as was RWB (-.20, p<.01) and EWB (-.52, p<.001); similar results were obtained with the Abbreviated Loneliness Scale (-.41, p<.001; -.15, p<.05, and -.65, p<.001, respectively)
Paloutzian, R.F., & Kirkpatrick, L.A. (1995). Introduction: The scope of religious influences on personal and societal well-being. Journal of Social Issues, 51, 1-11. (introduction to entire issue on religion and well-being; includes negative effects of religion)
Pandey, R.E. (1968). The suicide problem in India. International Journal of Social Psychiatry, 14, 193-200. (Q) (in 1964 and 1965, the government of India published a report on suicides, indicating a rate of 5.7-6.3/100,000, which is considerably below that of the United States and many other countries; discusses India's attitude toward suicide; in the Hindu reliigon, suicide does not bring eternal damnation; the spirit of the person, however, will remain on earth until the end of the period of their granted life and will suffer pains severer than a usual death would bring; after that period is ended, it is believed that persons are reborn into the same, higher, or lower "form" depending on past actions -- of which the act of the suicide is only one; there is a strong believe in India, however, that most suicides are committed under the influence of the Tamas guna, which indicates the person is lost in darkness, bewilderment, slothfulness and delusion, which is the root of all sin)
Panton, J.H. (1979). An MMPI item content scale to measure religious identification within a state prison population. Journal of Clinical Psychology, 35, 588-591. (C/S survey of a convenience sample of 117 male inmates referred for evaluation and possible reclassifiaction due to their difficulty adjusting to correctional confinement and supervision; these persons were compared to a random sample of 117 male inmates who had made an adequate adjustment to prison life; all were administered a 12-item MMPI religious identification scale; high religious identification scores separated adjusted from maladjusted prisoners (Student t 32.4, p<.001); this study was then replicated on an additional 100 adjusted and 100 maladjusted prisoners, with same result (t=20.5, p<.001) (no controls)
Pardue, L. (1991). Models for ministry: The spiritual needs of the frail elderly living in long-term care facilities. Journal of Religious Gerontology, 8(1), 13-24. Semi-structured interviews conducted with 26 resident council members from three nursing homes in western North Carolina. 3 domains of spirituality covered were 1) relationship to God, 2) relationship to Church, and 3) relationship to community. Semi-structured interviews conducted with resident's pastors and other clergy. Used Talcott Parson's AGIL framework (A-Adaptation, G-Goal Attainment, I-Integration, L-Latent/Pattern/Maintenance). The spiritual needs that accompany each requirement are: Reassurance (A), Re-creation of meaningful life (G), Involvement with other people sharing similar beliefs (I), and Maintaining a personal relationship with God (L). Clergy and residents all agreed that 4 needs must be met in order to achieve spiritual well-being. Residents report that A, G, & L are met through private and personal spiritual activity and deeper involvement in the internal side of spirituality. Clergy reported that all needs were met though collective activity and involvement in the external side of spirituality.
Parfrey, P.S. (1976). The effect of religious factors on intoxicant use. Scandinavian Journal of Soc Med, 4, 135-140. (C/S of random sample of undergraduates at University College in Cork, Ireland; mailed questionnaire to 458 students (1 out of 7 students in student body), obtaining a 97% response rate(!), with 444 respondents (79% of males and 90% of females attended religious services once/week; questions on alcohol use, smoking cigarettes, and religious background were asked; 84% of males and 94% of females believed in God; belief in God was associated with less alcohol use among both males and feamles, less marijuana use among both sexes, but there was no statistically significant difference in smoking; frequency of church attenance was inversely related to alcohol consumption, marijuana use, and ciagarette smoking, particularly among males (p<.001, all comparisons); attendance was also positively related among both males and females to the feeling that extra-marital sexual intercourse and getting drunk were more serious misdemeanors than cheating on tests (p<.001); no variables controlled)
Pargament, K.I., Steele, R., & Tyler, F.B. (1979). Religious participation, religious motivation, and individual psychological competence. Journal for the Scientific Study of Religion, 18, 412-419. (C/S survey of 133 persons selected by clergyman from each of 12 congregations -- 50 Protestant, 39 Jewish, and 44 Catholic -- to represent the variety of membership in their congregations (mean age 39); religious attendance, Hoge's IR scale (also divided into frequent attenders-high IR, freq attenders-low IR, infreq attenders-high IR, infreq attenders-low IR); outcomes were psychosocial competence (BAPC), locus of control, self-criticism and efficacy scales, trust; found that frequent attenders distinguished from infrequent attenders by greater sense of control by God, satisfaction with their congregation, and lower self-criticism, but a lower sense of personal control and lower efficacy (overall Manova p<.001); high intrinsic members have more favorable set of psychosocial competence than do low intrinsic members, with greater satisfaction with congregation, more active set of coping skills, somewhat greater efficacy, and a lower sense of control by powerful other ahd chance (overall p<.001) (don't understand direction of standardized discriminant function coefficients); dividing into four categories revealed fewer differences: low intrinsic, frequent attenders tended to have the worst mental health states - lowest sense of personal control, greatest sense of control by powerful others and chance, least positive view of themselves, least sense of trust, least active coping skills (overall p<.09) (no control variables)
Pargament, K.I., & Hahn, J. (1986). God and the just world: causal and coping attributions to God in health situations. Journal for the Scientific Study of Religion, 25, 193-207. (C/S survey of convenience sample of 124 undergraduates from introductory psychology courses at BGSU (a student body which is moderately or highly involved in personal and institutional religious practice, over 80% having traditional Christian beliefs); 16 event-scenarios were presented to students; for each scenarious asked "To what extent is the outcome of this event due to you yourself (SELF), chance or luck (CHANCE), God's will or purpose (God's Will), God's love or reward (God's Love), God's anger or punishment (God's Anger); also asked "How likely would you (1) turn to God or your religious beliefs to try to find meaning in this event (Meaning) and (2) express your feelings to God about the outcome of this event (Outcome); also asked how likely student would (1) express your feelings to God about your attidues and behavior in this event (Behavior), and (2) turn to God or your religious beliefs to help you mame changes in your general attitudes/behavior following this event (Changes); found a tendency to turn to God for assistance more frequently in situations involving negative than positive outcomes, which reflects a desire for a controllable just world, one in which a person's ability to cope is never exceeded, with God's help) (no control variables)
Pargament, K.I., Kennell, J., Hathaway, W., Grevengoed, N., Newman, J., & Jones, W. (1988). Religion and the problem-solving process: three styles of coping. Journal for the Scientific Study of Religion, 27, 90-104. (C/S survey of convenience sample of 100 members of Presbyterian and Missouri Lutheran churches in midwestern U.S. who were selected by their religious leaders based on degree of activity in church (50 in more active vs 50 in less active group); 36-item Religious Problem Solving Scale administered to identify collaborative, deferring, or self-directing coping styles; religious salience, attendance, frequency of prayer, Hoge IR scale, Feagin's extrinsic sclae, Batson's Quest scale, Kopplin's God-control scale, and 7-item Orthodoxy scale; Rosenberg SE and Levenson's personal control/chance control scales measured self-attitude, world attitude measured by Intolerance of Differences scale and Intolerance of Ambiguity scale, and problem solving by a psychosocial competence scale (BAPC); collaborative religious coping related to greater personal control, higher self-esteem, and inversely correlated with control by chance; differing religious coping related to lower personal control, lower SE, and greater intolerance of differences, and less psychosocial competence; self-directed religious coping found to be associated with higher personal control, less traditional religious involvement (inversely related to prayer, IR, orthodoxy, God control), and greater self-esteem; extrinsic religiousness associatd with lower personal control, lower self-esteem, and greater intolerance of differences) (controlled for other competence measures, but no covariates)
Pargament, K.I., Ensing, D.S., Falgout, K., Olsen, H., Reilly, B., Van Haitsma, K., & Warren, R. (1990). God help me: (I): religious coping efforts as predictors of the outcomes to significant negative life events. American Journal of Community Psychology, 18, 793-824. (C/S survey of 586 members of mainline churches in the Midwest U.S. (66% female, 96% white) (subjects drawn systematically and proportionally from active and inactive members of 10 churches); asked whether religion was used to cope with a serious life event in the past year; 78% indicated that religion was involved in coping from a slight amount to a great deal; 3 outcome measures were 12-item GHQ Mental Health Status subscale, 5-item General Outcome measure (GO) of how much they learned and how well they coped (event-specific outcome), and 3-item religious outcome measure RO; religious variables (religious dispositional variables, religious appraisals, religious coping activities, and religious purposes), controlling for indiscriminant pro-religiousness, gender, age, and income, were significant predictors of GHQ (r-square .12, p<.001), GO (r-square .30, p<.001), and RO (r-square .37, p<.001); spiritually-based religious coping activities (.25), intrinsic religiosity (.11), and religious experience (.18) were positively related to GHQ; religious appraisals of God's punishment and threat to spiritual well-being were both negatively related to GO (-.16 and -.17), whereas spiritually-based, good deeds, and religious avoidance coping activities were all positively correlated with GO (.51, .32, .28), as were several religious purpose scales (self-development, spiritual, sharing), and loving image of God and religious experience (.11 and .28); religious coping activities added significant additional variance to the three outcomes (incremental r-square .03, p<.001 for GHQ, .07 for GO (p<.001), and .26 for RO), after non-religious coping variables and control variables were included)
Pargament, K.I., Olsen, H., Reilly, B., Falgout, K., & Ensing, D.S. (1992). God help me (II): The relationship of religious orientations to religious coping with negative life events. Journal for the Scientific Study of Religion, 31, 504-513. (C/S survey using stratified sample of 538 members of mainline churches in midwestern United States (mean age 47, 67% women, 96% white, 39% college educated); religious orientation measued by Hoge's IR scale, Feagin's Extrinsic scale, and Batson's Quest scale; negative life events assessed over past year, and then subjects asked how they coped religiously or non-religiously with the event; religious coping "purposes" measured with 5 scales that assessed self-development, spiritual purposes, sharing, restraint, and resolve; religious coping "activities" assessed spiritually-based coping, god deeds, religious avoidance, religious discontent, religious support, and pleading; religious coping and non-religious coping "appraisals" assessed by causal-self, causal-God's will, causal-chance, and causal-God's punishment; nonreligious coping measured by 19 items adapted from standard scales; 12 regression models were performed to examine associations between IR, ER, and Quest scales with four sets of coping measures; IR was positively related to spiritually based coping, spiritual purposes, and religious avoidance, but negatively related to non-religious avoidance; ER related to less self-blame, greater threat to personal health, less feeling that there was an opportunity to grow, and more a sens of unable to handle stress; Quest was associated with spiritual purposes, but was significantly related only to the item reflecting a search for meaning) (controlled)
Pargament, K.I., Ishler, K., Dubow, E., Stanik, P., Rouiller, R., Crowe, P., Cullman, E., Albert, M., & Royster, B.J. (1994). Methods of religious coping with the Gulf War: Cross-sectional and longitudinal analyses. Journal for the Scientific Study of Religion, 33, 347-361. (prospective cohort study of 215 college students (introductory psychology classes at BGSU) (67% female, ave age 20, 87% white, 56% Protestant, 34% Catholic); spiritually-based coping scale; Time 1=2 days before 1990-91 Kuwait assault and Time 2=1 week after war stopped; pleading to God scale related to T1 negative affect (.25) and T1 poorer mental health (.21) before assault, but to more T2 positive affect (.20, p<.01)) after assault; religous good deeds was related to negative affect before assault; religious discontent was related to negative affect before assault; religious support was related to positive affect before assault (.17, p<.05) and inversely related to GHQ score (global distress) after the assault (-.16, p<.05); religious avoidance was related to higher GHQ scores after assault (.21, p<.05); these associations were independent of non-religious coping and demographic variables (controlled in regression model)
Pargament, K.I., Smith, B., & Brant C. (1995a). Religious and nonreligious coping methods with the 1993 Midwest flood. Presented at the Annual Meeting of the Society for the Scientific Study of Religion, St. Louis, MO (don't have) (225 persons involved in the 1993 floods; frequency of prayer and self-rated religiousness were correlated with better mental status (.14 and .21), and self-rated religiousness related to less negative affect (-.20); religious attendance related to less negative affect (-.23), less poor physical health (-.20), and better mental status (.19); IR rleated to better mental status (.14) and less negative affect (-.19); spiritually-based coping scale correlated with positive affect (.15) and better mental status (.30); self-directing religious coping related to poorer mental status (-.17); collaborative and deferring styles related to better mental status (.20 and .25)) (no controls ?)
Pargament, K.I., & Park, C.L. (1995). Merely a defense: The variety of religious means and ends. Journal of Social Issues, 51, 13-32. ("It may be more helpful to think of rleigion as a way of coping, effectively or ineffectively, with life's most difficult problems, than as a defensive reaction to trouble." (p 13); religion has many functions other than a reduction of anxiety, including religion and the search for meaning, religion and the search for intimacy, religion and the search for self, religion and the search for the sacred) (review)
(Pargament, K.I. (1997). The Psychology of Religion and Coping: Theory, Research, Practice. NY: Guilford Press.)
Pargament, K., Smith, B., & Koenig, H.G. (1996). Religious coping with the Oklahoma City bombing: the brief RCOPE. Presented at the Annual Meeting of the American Psychological Association, Toronto. (don't have it) (310 members of two churches in the area where the federal building was bombed in Oklahoma City six weeks after blast; scales of positive and negative religious coping correlated with stress-related growth and PTSD symptoms; positive RC related to stress-related growth (.62) and, surprisingly, to PTSD symptoms (.25); negative RC related to stress-related growth (.21) and even more strongly with PTSD (.48) (no controls)
Pargament, K.I., Smith, B.W., Koenig, H.G., & Perez, L (1998). Patterns of positive and negative religious coping with major life stressors. Journal for the Scientific Study of Religion, 37, 710-724. Cross-sectional study of 296 members of two churches in Oklahoma City at the time of the bombing of the federal building, 540 college students from Bowling Green University, and 551 older adults with medical illness on the inpatient services of Duke hospital or the Durham VA medical center. Investigators developed, using factor analysis of data obtained from these three populations, a 14-item measure of positive and negative patterns of religious coping (Brief RCOPE). Seven positive (spiritual connection, seeking spiritual support, religious forgiveness, collaborative religious coping, benevolent religious reappraisal, religious purification, and religious focus) and seven negative items (spiritual discontent, punishing God reappraisal (2 items), spiritual discontent, interpersonal religious discontent, demonic reappraisal, and reappraisal of God's power) are included in the measure. In general, positive religious coping was either unrelated to or only slightly related to physical health problems whereas negative religious coping was significantly related to poor physical health; positive religious coping laws moderately related to greater cooperativeness, higher levels of stress-related growth, and certain items tended to be related to less depression and greater quality of life. Greater use of negative religious coping was moderately related to greater levels of depression and lower quality of life as well as other negative mental health outcomes.
Pargament, K.I., Zinnbauer, B.J., Scott, A.B., Butter, E.M., Zerowin, J., & Stanik, P. (1998). Red flags and religious coping: Identifying some religious warning signs among people in crisis. Journal of Clinical Psychology, 54, 77-89 ( C/S survey of a convenience sample of 49 members of a midwestern Roman Catholic church and and 196 students in introductory psychology (98 who had experience death of a family member or friend (CSD) and 98 who had experienced a personal injustice (CSU) (total 245); all subjects had to have experienced the major negative life event within the past couple of years; administered an anger at God scale, doubts about God scale, and faith scale; 3 mental health measures: Rosenberg SE scale, trait anxiety inventory of Spielberger, and BAPC scale (extent to which person has active, purposeful problem solving skills); event-specific outcomes included Negative Affect, , Religious Outcome, and General Outcome; also examined "red flags": I. Wrong Direction: self-neglect due to overemphasis on religion, self-worship due to turning away from God, religious apathy due to loss of interest in religion; II. Wrong Road: God's punishment, religious passivity (turning everything over to God and being passive), religious vengeance (desire that God punish others), religious denial; and III. Against the Wind: interpersonal religious conflict, conflict with church dogma, anger at God, religious doubts; related to negative mental health outcomes were self worship, religious apathy, God's punishment, anger at God, and religious doubts; related to positive mental health outcomes were religious denial (wasn't upset because believed this would bring me closer to God, refused to feel back because my faith teaches that there is good in everything, wasn't bothered at all because it was God's will, wasn't bothered because God has His own plan for things) (no controls)
Pargament, K.I., Koenig, H.G., & Perez, L.M. (1999). A coprehensive measure of religious coping: Development and initial validation of the RCOPE. Journal of Clinical Psychology, in press. (C/S survey of a convenience sample of 540 introductory psychology students at BGSU and a systemic sample of 551 consecutively admitted elderly hospitalized patients at DUMC and Durham VAMC; 63-item, 21-scale RCOPE was administered to all subjects; explanatory factor analysis done with college sample, and then confirmatory factor analysis with hospitalized sample using LISREL IV)
Pargament, K. I, Cole, B., VandeCreek, L., Belavich, T., Brant, C., Perez, L. (1999). The vigil: religion and the search for control in the hospital waiting room. Journal of Health Psychology,4,327-341. The cross-sectional survey of 150 family members waiting in the hospital while their relative underwent coronary artery bypass surgery. Religious methods of coping designed to achieve control predicted outcomes and adjustment beyond effects of non-religious coping measures and traditional general measures of religiousness. A collaborative approach to religious coping in which the individual and God share responsibility for coping was particularly associated with better coping outcomes (measured by the coping outcome measure--six items the focus on what the individual learned from the event, how well they handled the event and their feelings, and the extent to which they felt better about themselves. Measures of depression and anxiety, however, were significantly and positively a associated with depression and anxiety in three of four types of religious coping (including self-directed religious coping)
Pargament, K. I, Poloma, M.M., Tarakeshwar, N. (1999). Methods of coping from the religions of the world: Spiritual healing, Karma, and the Bar Mitzvah. In Snyder, C. R. (ed_, Coping and Copers: Adaptive Processes and People. New York: Oxford University Press.
Park, C., Cohen, L.H., & Herb, L. (1990). Intrinsic religiousness and religious coping as life stress moderators for Catholics versus Protestants. Journal of Personality and Social Psychology, 59, 562-574. (two 8-week prospective cohort studies of convenience samples of introductory psychology students in Delaware; Study 1: 83 of 216 introductory psychology students who indicated that religion was either fairly or extremely important to them (44 Catholics, 39 Protestants); Feagin's 6-item IR and 6-item ER scales were administered; College Life Events Schedule (CSLES), Beck Depression Inventory (BDI), and Trait Anxiety Inventory of Spielberger (TAI); among Catholics, T1-IR was positively related with T1 anxiety (.40, p<.01) and T2 anxiety (.40, p<.01) and T2 depression (.58, p<.001); among Protestants, T1-IR was unrelated to T1 or T2 anxiety or depression; among Catholics, T1-ER was positively related to T1 Depression and Anxiety, but not at T2; among Protestants, T1-ER was inversely related to T1 and T2 anxiety and T1 depression; when interactions were examined, among Protestants at a low level of controllable life stress, religious coping was protective, but at a high level of controllable life stress, religious coping was deterimental (p<.05); for Catholics, at a high level of controlable life stress, religious coping was protective; among Protestants, T1-IR significantly and negatively predicted T2-Depression scores in the multivariate analysis, and there was an interaction with NLE's, such that an T1-IR scores decreased, the positive relationship between NLE's and depression increased (indicating stress-buffering); this finding was particularly strong (p<.001) for uncontrollable life stresses); Study 2: 45 Catholic and 38 Protestant introductory psychology students were assessed at T1 and T2 (time interval not indicated, but ? 8 weeks) basically replicated the results of Study 1); no control variables in 1st study, but sex and locus of control were controlled in 2nd study)
Park, C.L., & Cohen, L.H. (1993). Religious and nonreligious coping with the death of a friend. Cognitive Therapy and Research, 17, 561-577. (C/S survey of convenience sample of 96 college students coping with the death of a close friend (Delaware); intrinsic and extrinsic religiosity were assessed with 12 items; doctrinal orthodoxy was assessed with 12-item Batson scale; religious coping assessed by 32 items (Pargament's 31-item measure plus a general coping item); indirect associations with depression were religious pleading coping (.06 beta) and intrinsic religiousness (-.09 beta); IR was also positively related to event-related distress (EVD) (.54 beta); religious spiritual support coping and attribution to a purposeful God were inversely related to EVD (-.19 beta and -.04); personal growth was associated with IR indirectly through attribution to a loving God (.02))
Park, J. Y., Danko, G. P., Wong, S. Y., Weatherspoon, AJ, Johnson, RC (1998). Religious affiliation, religious involvement, and alcohol use in Korea. Cultural Diversity & Mental Health, 4, 291-296.
Parker, G.B., & Brown, L.B. (1982). Coping behaviors that mediate between life events and depression. Archives of General Psychiatry, 39, 1386-1391. (Q) (report on two studies, one of which was relevant: C/S survey of 108 of 150 patients in four general practices in Sydney, Australia (mean age 38); in response to a stressor (break up of love relationship or increased criticism by important other), asked to report the degree to which they would increase, decrease, or not change the behavior and to rate whether engaging in behavior improved, worsened or had no effect on situation; of 25 coping behaviors, prayer was one behavior; 41% of subject would increase prayer and 13% would decrease it; 56% indicated prayer was effective and 1% ineffective; mean effectiveness rating was 7th most effective among 25 behaviors); prayer loaded on "problem solving" factor)
Parker, W.R., & Dare, E. (1957). Prayer Can Change Your Life. Carmel, NY: Guideposts (studied 45 volunteers age 22-60 in Southern California (University of the Redlands); all with psychosomatic symptoms or emotional distress; subjects non-randomly assigned to 1 of 3 groups, each with 15 persons; Group 1 received weekly psychotherapy sessions (patients in this group had either requested psychotherapy or their physicians had recommended it); Group 2 were the "random pray-ers" or practicing Chrsitians who agreed to pray daily that their specific problems would be overcome, praying in their accustomed manner; and Group 3 was the Prayer Therapy group ("prayer, rightly understood and practiced, plus psychology) which involved weekly 2-hour group sessions, daily prayer for elimination of specific personality flaws identified on the pre-psychological test, and psychotherapy); length of experiment was 9 months; pre and post-testing done with a battery of psychological tests (Rorschach, Szondi Test, Thematic Appreciation Test), administered by an "impartial" psychometrist; results indicated that Group 1 showed an average 65% improvement; Group 2 showed no improvement; and Group 3 had an average 72% improvement; problems with design -- no random assignment to treatment group, and multifaced nature of prayer therapy made conclusions about verbal prayer impossible)
Parkum, K.H. (1985). The impact of chaplaincy services in selected hospitals in the eastern United States. Journal of Pastoral Care, 39, 262-269. (C/S survey of convenience sample of 72 patients from each of six hospitals in eastern U.S. (Pennsylvania) (36 diabetic, 36 surgery), for a total of 432 patients; patients asked degree of awareness of hospital-based support services and helpfulness of these support services; pastoral services felt by significantly more patients to be helpful (67%) than social worker (16%), patient representative (5%), self-help volunteer (7%), or regular volunteer (23%) (this was true regardless of hospital type -- Catholic affiliated, medical school affiliated, or independent; chaplains also more likely (100%) to help meet expressive needs than social worker (37%), patient representatitive (78%), self-help volunteers (74%), or regular volunteers (11%), although not the instrumental needs) (important study)
Parmley, WW (1999). Do you believe it not? Journal of the American College of Cardiology, 33 (2), 583 (editorial by editor-in-chief indicating that "It is not unscientific to respond in the affirmative to the question posed in the title of this Editor's Page."
Patel C, North WR. (1975). Randomised controlled trial of yoga and bio-feedback in management of hypertension. Lancet 2(7925):93-95.
Patel C, Datey KK. (1976). Relaxation and biofeedback techniques in the management of hypertension. Angiology 27(2):106-113.
*[Patel, C., Carruthers, M. (1977). Coronary risk factor reduction through biofeedback-aided relaxation and meditation. Journal of the Royal College of Genteral Practice, 27, 401-405.]
Patock-Peckham J.A., Hutchinson G.T., Cheong J., Nagoshi C.T., (1998). Effect of religion and religiosity on alcohol use in college student sample, Drug and Alcohol Dependence, 49, 81-88. (364 intro psych at Arizona State Univ; students with no religious affiliated reported significantly higher levels of drinking behaviors than either Catholics or Protestants; intrinsic religiosity played a more important positive role over drinking behaviors in Protestants than Catholics --HGK. Subjects were students recruited through psych. class at Arizona State. Primarily middle class, 20 years old, and sophomores. 364 completed questionnaires (142 males/222 females). reported religions were 125 Roman Catholic, 111 Protestant, 77 none, 13, Jewish, 7 Mormon and 31 other. Questionnaire consisted of assessment of the following: Problems with alcohol use, frequency of use in past year, drinking control measure, alcohol expectancies, perceived norms for use, reasons for drinking, Zung depression scale, Eysenck scale measuring impulsiveness vs. venturesomeness, neuroticism, irrational beliefs measuring proneness to Ellis's irrational mal-adaptive modes of cognition, intrinsic-extrinsic religious orientation .2 factors between subjects ANOVA with orthogonal contrasts found significant religion differences on drinking frequency, quantity, frequency drunk, celebratory reasons for drinking and people-based norms for drinking between no religion vs. Protestant and Catholic groups (less in all categories). Protestants had higher perceived control compared to Catholics. Catholic males exhibited same type of drinking behavior as no religion group while Catholic females were more similar to Protestant group. Catholics and intrinsically religious were positively associated with drinking problems, expectations of physiological changes, expectations of depression, neuroticism and both pathological and celebratory reasons for drinking. For Protestants, intrinsically religious negatively associated with quantity, frequency of inebriation and venturesomeness and positively associated with drinking control. Catholics and extrinsically religious were positively associated with celebratory reasons for drinking and expectations of physiological changes. For Protestants-only negatively correlated with perceived accepted drinking norms for the people in their lives. Hierarchical multiple regression mediation indicated that religious group differences on quantity and frequency of getting drunk were partially mediated by intrinsic religiosity. --TB
Pattison, E.M. (1966). Social and psychological aspects of religion in psychotherapy. Journal of Nervous and Mental Disease, 141, 586-597. (R)
Pattison, E.M., Lapins, N.A., & Doerr, H.A. (1973). Faith healing: A study of personality and function. Journal of Nervous and Mental Disease, 157, 397-399. (C/S survey of convenience sample; examined 43 fundamentalist-pentecostal persons who experienced 71 faith healings; found that a typical personality constellation including use of denial, repression, projection, and disregard of reality; personality structure of these individuals was normal, and the belief system underlying the faith healing served a coping function that provided ego integration for the individual and social integration for the subculture that they belonged to; MMPI indicated that these persons had a tendency to report themselves in a highly socially accepetable manner, and displayed great defensiveness against psychological weakness -- which "verges upon deliberate distortion in the 'good' direction" (p 401); however, no evidence was found for symptom alternation, since these subjects did not perceive their illnessses as conflictual events) (no statistical analyses or control variables)
Pattison, E.M., & Pattison, M.L. (1980). "Ex-Gays": religiously mediated change in homosexuals. American Journal of Psychiatry, 137, 1553-1562. (Q) (profound changes in sexual orientation after religious conversion)
Pattison, E.M. (unknown). The role of religion in psychotherapy. Source unknown. (Q)
Paulsen, A.E. (1926). Religious healing. Journal of the American Medical Association, 86, 1519-1524, 1617-1623, 1692-1697. (R)
Paykel, E.S., Myers, J.K., Lindenthal, J.J., & Tanner, J. (1974). Suicidal feelings in the general population: A prevalence study. British Journal of Psychiatry, 124, 460-469. (C/S survey of probability sample of 720 subjects ages 18 or older participating in second interview phase of a large epidemiological study in New Haven, CT (56% female, 88% white, 63% Catholic); persons with suicidal feelings were less likely to belong to any church or religious group, to attend religious services, or to pray; this association persisted after controlling for psychiatric pathology and stressful life events in a multivariate model; this relationship to strength of belief and practice and to integration in a religious community, the author explained, had also be discussed by Durkheim (1897))
Payne, B. (1988). Religious patterns and participation of older adults: a sociological perspective. Educational Gerontology, 14, 255-267. (Q)
Payne, E.C., Kravitz, A.R., Notman, M.T., & Anderson, J.V. (1976). Outcome following therapeutic abortion. Archives of General Psychiatry, 33, 725-733. (Catholics less likely than Jews to seek an abortion; although data not shown anywhere in paper, they claim that women who are Catholic more likely to have depression following abortion -- but SES not controlled or any other variable) - see other file
Payne, I.R., Bergin, A.E., Bielema, K.A., & Jenkins, P.H. (1991). Review of religion and mental health: Prevention and the enhancement of psychosocial functioning. Prevention in Human Services 11-40 (R) (a review of the literature on religion and well-being, self-esteem, the family, premarital sex, alcohol abuse, drug abuse, suicide, and mental illness)
Pecheur, D., & Edwards, K.J. (1984). A comparison of secular and religious versions of cognitive therapy with depressed Christian college students. Journal of Psychology and Theology, 12, 45-54. (randomized clinical trial of 21 depressed Christian students (11 female), ranging from 19-36 years old; matched according to severity of depression and then randomly assigned to experimental and control groups; the therapist was a 5th year graduate student in psychology, and he/she conducted all the therapy sessions; religious cognitive-behavioral modification vs. secular CB modification (conducted both by the student-therapist above, who was certainly not blind to treatment group), compared to a wait-list control (n=7); religious and secular CB both more effective than WLC group, although not significantly different from each other; religious CB showed consistent trend towards better scores than secular CB; after 1 month, BDI was repeated and showed no significant difference between RCB and SCB, although did show maintenance of effect; in RCB, the rationale, homework assignments, debunking of negative thoughts, and debunking of basic assumptions, were integrated with and based on biblical teachings; no other variables were matched, except for severity of depression)
Peek, C.W., Curry, E.W., & Chalfant, H.P. (1985). Religiosity and delinqunecy over time: Deviance deterrence and deviance amplification. Social Science Quarterly, 66, 120-131. (C/S and prospective cohort study of national sample of 817 white high school males interviewed as sophomores, juniors, and seniors; religiosity (pages on how measured were missing from paper) in 1966 and 1968 was cross-sectionally inversely correlated with total delinquency, serious delinquency, aggressive delinquency, theft vandalism, school delinquency, and family delinquency at p<.05 for all, with other variables controlled in a regression analysis; over time, however, when other variables were controlled in a regression model, 1966 religiosity predicted greater 1969 total delinquency (betas .05, p<.01), greater serious dlinquency (.05, p<.05), greater aggressive delinquency (.04, p<.05), and greater theft-vandalism (.06, p<.01) (which authors attribute to decreasing religiosity over time, which partly but does not entirely explain the magnitude of increased delinquency), suggesting that "We suggest that precisely because high religiosity deters delinquency at an earlier point in time that it tends to amplify delinquency when this religiosity later decreases." (p 128)
Peele, S. (1990). Resarch issues in assessing addiction treatment effiacy. How cost effective are alcoholics anonymous and private treatment centers? Drug and Alcohol Dependence, 25, 179-182. (Q) (negative view of AA - several studies showing less effective than
Peltier, L.F. (1997). Patron saints of medicine. Clinical Orthopedics & Related Research, 334, 374-379. (In the early Christian era, for individuals were singled out as patron saint of medicine: the apostle Luke, Saints Cosmas and Damaian, and Saint Panteleimon.)
Penner, S. J., Galloway-Lee, B (1997). Parish nursing. Opportunities in community health. Home Care Provider, 2 (5), 244-249.
Perkins, H.W. (1987). Parental religion and alcohol use problems as intergenerational predictors. Journal for the Scientific Study of Religion, 26, 340-357. (C/S survey of 860 undergraduates at a liberal arts college in NY State, 97% ages 18-20 (representing 90% of all 1st and 2nd year students at this college); problem drinking was significantly higher among students with weak religious faith; the effects were present in both Catholics and Jews, but were strongest among Protestants; stength of religious faith was independently related to less frequent intoxication (p<.001) and less frequent negative consequences from drinking (p<.01), after other variables were controlled; Jewish were less likely to drink than either Protestants or Catholics (p<.01, controlled); also demonstrated that "characteristics of parental religion had multiple and distict paths of impact" (p 356) on drinking behavior of young college students)
Persinger, M.A. (1987). Neuropsychological Bases of God Beliefs. New York: Praeger Publishers (book)
Persinger, M.A. (1984). People who report religious experiences may also display enhanced temporal lobe signs. Perceptual and Motor Skills , 58, 963-975. (C/S survey of convenience sample of 1st year psychology course students; Study 1: 108 students (56% women, mean age 28, 61% single, 50% Catholic) attending evening course; Study 2: 42 students (69% women, 60% single, 45% Catholic) attending day course; completed Personal Philosophy Inventory (PPI) (including religious attendance, religious experiences (meditation), and items from the MMPI; formed 4 groups: (1) do not attend religious services and do not have religious experiences (n=52), (2) no religious attendance, but report religious experience (n=8), (3) regular attenders, but no religious experience (n=33), and (4) regular attenders, and have religious experience (n=15); 43 of 140 items on the PPI scale were "temporal lobe relevant" based on experiences of persons with temporal lobe activity (either induced, seizure-related, tumor-related, etc.); both studies found that persons reporting religious experiences also report symptoms charcteristic of temporal lobe activation); the reasoning here, tough, tends to be circular; religious people are more likely to score high on temporal lobe inventories that tap religious/spiritual/paranormal experiences)
Pescosolido, B.A., & Mendelsohn, R. (1986). Social causation or social construction of suicide? An investigation into the social organization of official rates. American Sociological Review, 51, 80-101. (C/S survey involving several large bodies of data, including National Center for Health Statistics 1970 mortality tape, including only White adults (large population-based sample); cause-specific death rates for 404 counties in eight age groups used to determine death rates from suicides, car accidents, other accidents, etc.; religious affiliation examined by Baptist, Catholic, and Disciples of Christ; regression models indicated that there was relatively little difference in suicide rates among persons from these religious groups; among men aged 18-24, Jews (now included) and Catholics had lower rates of death from car accidents, whereas Baptists and Disciples of Christ aged 25-44 tended to have higher rates from car accidents; among those aged 65 or over, Jews and Catholics had higher death rates from physical illnesses; among women ages 18-24, Catholics had fewer deaths from car accidents, whereas among those 25-44, Disciples of Christ had more car accidents, but Jews and Baptists had more deaths from physical illnesses; among women ages 45-64, Catholics more likely to die from physical illnesses, whereas among those ages 65 or over, death from car accidents were less common among Catholics and Jews) (all controlled analyses)
Pescosolido, B., & Georgianna, S. (1989). Durkheim, suicide, and religion: Toward a network theory of suicide. American Sociological Review, 54:33-48. (same method as used in 1986 report; results reveal that religious affiliation continues to affect suicide rates, with Catholicism and Evangelical Protestants (Evangelical Baptists and Nazarenes) having lower rates, and institutional Protestants (Episcopalians, liberal Protestants, Ecumenical Protestants, low or medium tension Protestants) tending to have higher rates) (both p<.05, using regression models); examined religious activity as well (% attending church weekly), concluding that "The key issue is not whether individuals formally identify themselves as having a religious affiliation but whether they actually become part of the church or temple community." (p 43); provides a nice Figure of relationship between denomination and social network density)
Peters, E., Day, S., McKenna, J., Orbach, G. (1999). Delusional aviation in religious and psychotic populations. British Journal of Clinical Psychology, 38 (part 1), 83-96. (Purpose of study was to explore the incidence of delusional ideation in New Religious Movements (NRMs). Compared Hare Krishnas and Druids to non-religious and Christian control groups, and to psychotic inpatients with delusions. Hare Krishnas and Druids scored significantly higher than the control groups on all the delusional measures apart from levels of distress. They could not be differentiated from the delusional psychotics by number of delusional items endorsed on an established inventory of delusions (or their level of conviction); however, members of the NRMs were significantly less distressed and less preoccupied by their experiences. Since there were no differences between the two control groups on any of the delusional measures, offers concluded that religious beliefs per se did not account for the high NRM's scores on delusions. These findings support the notion of a continuum between normality and psychosis.)
*[Peterson & Roy (1985)............] (religious importance had a significant association with meaning and purpose, but only church attendance was negatively related to anxiety)
Peterson, C., Seligman, M.E.P., & Vaillant, G.E. (1988). Pessimistic explanatory style is a risk factor for physical illness: A thirty-five year longitudinal study. Journal of Personality and Social Psychology, 55, 23-27. (35-year prospective cohort study of 99 Havard University graduates; CAVE technique used to analyze data from open-ended responses to question in 1946 about difficult wartime experiences (average age 25); physical health assessed by physical examinations every 5 years; pessimistic explanatory style was significantly correlated with poor physical health at ages 45 (p<.001), 50 (p<.10), 55 (p<.05), and age 60 (p<.02) (after controlling for initial physical and mental health); concluded that pessimistic explanatory style predicts physical illness two and three decades later; given that religious people may be more optimistic in their explanation of events, this may be partly explain better health among the more religious)
Petrowsky, M. (1976). marital status, sex, and the social networks of the elderly. Journal of Marriage and the Family, 5, 749-756. (C/S systematic random sample of 273 elderly residents of Alachua County, Florida (128 widowed and 145 married persons age 60 or over); found that widowed as a group were no less involved in religious organizations than the married; aged males, particularly widowers, however, were less likely to participate in religious organizations; differences, however, were statistically not significant (uncontrolled); no association with health was examined)
Pettersson, T. (1991). Religion and criminality: Structural relationships between church involvement and crime rates in contemporary Sweden. Journal for the Scientific Study of Religion, 30, 279-291. (used census data and crime reports for 118 police districts in Sweden to examine relationship between religious involvement and crime; religious involvment assessed by (a) a measure of population's involvement in the Chruch of Sweden (percentage of average weekly church attendance (2% of population), and (b) measure of the population's involvement in free churches (assessed by percentage of free church membership (4% of population); this measure was correlated with crime rates, after controlling for 24 social structure dimensions! (including divorced status, not cohabiting status, large families); the significant relationships between religious involvement and 7 types of crime largely disappeared when controls were taken into account (although persisted for crimes of violence, crimes against public order and safety, and driving under influence); no relationship between religious involvement and "all offenses); concluded that religious involvement unrelated to crime; first, measure of religious involvement was decidingly weak with little dispersion, and second, control variables included mechanism by which religious involvement may lower crime)
Pfeifer, S., & Waelty, U. (1995). Psychopathology and religious commitment: A controlled study. Psychopathology, 28, 70-77. (case-control study of 44 psychiatric patients from a religiously-oriented psychiatric clinic in Basel, Switzerland (70% female, mean age 34, 66% with mood disorders); controls were 45 healthy non-psychiatrically ill persons recruited as controls from a choir, Bible study group, and students at Basel university (62% female, mean age 37); Allport & Ross' I.E. scale, 15 additional items from other scales, and items on religious education and religious causal attribution; general life satisfaction, attitudes towards sexuality, and Eysenck Personality Inventory to assess neuroticism; 77% of cases vs. 78% of controls had high religious scores, and there was no difference in IR, ER, or extroversion between cases and controls; neuroticism was higher in cases, but was unrelated to religiosity in either cases or controls; religiosity among cases was positively correlated with life satisfaction (.40, p<.01); among controls neuroticism as correlated with religious education (.36, p<.05) and childhood fear of God (.49, p<.01); concluded dthat patients with mental illness derive comfort, meaning and hope from religion, helping them to cope with their limitations; no control variables)
Phillips, R.L. (1975). Role of life-style and dietary habits in riks of cancer among Seventh-Day Adventists. Cancer Research, 35, 3513-3522. (mortality rates in SDA's are 50-70% of general population for cancer sites unrelated to smoking or drinking; cancer mortality in SDA physicians and non-SDA physicians is equal, suggesting reduced risk due to "selective" factors; after 2-year prospective study fo 100,000 SDAs in California, data on 41 Adventist colon CA and 77 Adventist breast CA was reviewed; shows increased risk of colon cancer of 2.8 for past use of meat among SDA's, suggesting that lacto-vovo-vegetarians diet may protect against colon CA; slightly reduced rate of breast CA in SDAs could be in part due to their reduced intake of fried potatoes, although is less easily explained by diet than is colon CA)
Phillips, R.L., Lemon, F.R., Beeson, W.L., & Kuzma, J.W. (1978). Coronary heart disease mortality among Seventh-Day Adventists with differing dietary habits: A preliminary report. American Journal of Clinical Nutrition, 31 (October), S191-S198. (6-year prospective study of 24,044 Califoria SDA's age 35 or over; CHD mortality rates for SDA's ages 35-64 and 65 or over are 28% and 50% those of similarly aged California population; about one-half of the reduced risk is due to not smoking, but the other half is due to other aspects of SDA lifestyle; risk of fatal CHD for SDA non-vegetarians males 35-64 is 3 times greater than for vegetarian males (p<.01), suggesting that diet may explain part of the remaining risk (the effect was less for females and for persons over age 65); the effect of vegetarian vs non-vegetarian on mortality in SDA males persisted after controlling for six other CHD risk factors)
Phillips, R.L., Garfinkel, L., Kuzma, J.W., Beeson, W.L., Lotz, T., & Brin, B. (1980). Mortality among California Seventh-Day Adventists for selected cancer sites. Journal of the National Cancer Institute, 65, 1097-1107. (17-year prospective cohort study of 22,940 white California SDA's and 13-year follow-up of 112,725 white California non-SDA; both groups completed same baseline questionnaire in 1960; compared mortality rates between SDA and non-SDA's, finding a significantly lower risk of death from lung cancer, other smoking-related cancers, colon-rectal cancer, and male leukemia among SDA's compared with non-SDA's with similar educational attainment; age-sex-adjusted mortality ratio for SDA vs non-SDA for HS or less vs college or more were: lung CA (.66 and .76, both p<.01), other smoking-related cancer (.68 and .60, p<.01 and p<.05), colo-rectal CA (.55 and .61, both p<.01), and male leukemia (.43 for HS or less only, p<.05) (no other controls)
Phillips, R.L., Kuzma, J.W., Beeson, W.L., & Lotz, T. (1980). Influence of selection versus lifestyle on risk of fatal cancer and cardiovascular disease among Seventh-Day Adventists. American Journal of Epidemiology , 112, 296-314. (16-year prospective coort study of 22,940 SDA subjects and 12-year prospective cohort study of 112,726 non-SDA subjects from California, both initially assessed in 1960 (only whites age 35 or over in 1960); mortality ratios compared between the two groups; also assessed extent to which person adhered to life-style recommended by SDA church (Health Habit Index, measuring 16 behaviors) (HHI); cancer deaths reduced among SDA's as reported in Phillips et al 1980 study above (although they note in this report that lung CA deaths among non-smoking SDA's are only about one-half those among non-smoking non-SDA's, suggesting that factors other than cigarette smoking are related to lung CA; for CAD, mortality ratio was .66 for males and .98 (ns) for females, for cerebrovascular disease it was .72 for males and .82 for females, both p<.01), and for other circulatory diseases it was .64 in males and .92 (ns) in females; the risk of fatal CHD among males was strongly related to HHI in younger subjects, and the strength of that relationship decreased with increasing age (similar relationship wit HHI seen for colo-rectal cancer); this relationship was present even among SDA's who did not smoke; thus, elements of SDA lifesytle other than not smoking may be important determinants of these two diseases)
Phillips, R.L., & Snowdon, D.A. (1983). Association of meat and coffee use with cancers of the large bowel, breast, and prostate among Seventh-Day Adventists: preliminary results. Cancer Research, 43, 2403s-2408s. (21-year prospective cohort study of 21,295 California SDA's, examining deaths from cancer of large bowel, breast, and prostate; compared to non-SDA's, age-sex-adjusted mortality for large bowel CA was substantially lower among Adventists, but only a minimum reduction of mortality from breast or prostate CA; large bowel CA was unrelated to meat use; coffee use, however, was significantly related to large bowel cancer; authors concluded that while this effect may be indirect or spurious, it deserves further investigation)
Pichot, P., & Overall, J.E. (1973). The significance of background variables for psychopathology in France. International Pharmacopsychiatry, 8, 1-26. (C/S survey of convenience sample of 3,952 psychiatric inpatients performed by 35 different French psychiatists; religious attitude measured by a categorization of atheistic-agnostic-indifferent-moderate-fanatic; when divided into atheistic-agnostic-fanatic (extreme, positive or negative)=1 vs. indifferent-moderate=0, there was a significant relationship to schizodepressive profile; this categorization, however, was negatively related to resignation-agitation profile; when categories reorganized to fanatic=1 vs. atheistic-agnostic-indifferent-moderate=0, then positively related to conceptual disorganization) (no controls)
Picot, S.J., Debanne, S.M., Namazi, K.H., and Wykle, M.L. (1997). Religiosity and Perceived Rewards of Black and White Caregivers. The Gerontologist, 37(1):89-101. C/S analysis of T1 sample of 391 black and white caregivers in urban Midwest in order to examine how religion might mediate relationship between demographic variables/stressors and perceived rewards of caregiving. Mean age 52; 84% F; majority caring for parent or grandparent (with 10% spouse, 21% other relative); mean years of education 13; 65% white, 34% black; mean length of care (defined as at least 5 hours/week of care) =59.6 months. Perceived rewards measured by Picot Caregiver Rewards Scale , recent life events from Geriatric Scale of Recent Life Events; ADLs and IADLs also measured; religiosity = nonorganizational (prayer), organizational (church attendance), and subjective (self-rated importance and comfort from religion). Full models controlled for demographic variables, IADLs, ADLs, duration, and relation to caregiver. Race significantly related to perceived rewards, with blacks perceiving more rewards (p<.001). Only comfort and prayer mediated relationship between perceived rewards and race -- part of the reason blacks perceive more rewards is because of prayer and comfort from religion, but not from attending church services. Authors suggest blacks and whites experience religion differently, leading to different perspectives on caregiving.
Pieper, H.G., & Garrison, T. (1992). Knowledge of social aspects of aging among pastors. Journal of Religious Gerontology, 8, 89-101. (C/S survey of 160 "randomly" selected pastors (out of 400) in a midwestern state; inquired about social aspect of aging; mean score was 55/100 (compared to score of 66 by Duke University undergraduates, 80 by group of graduate students in Aging Center, and 90 by faculty members at Aging Center; while pastors were not good estimators of their own level of knowledge, level of knowledge was positively related to presence of church program for elderly)
Pincus, H.A., et al (1998). Prescribing trends in psychotropic medications. Journal of the American Medical Association, 279, 526-31. (changes between 1985 and 1993-94 were examined, based on National Ambulatory Medical Care Surveys; visits during which a psychotropic drug was prescribed increased from 32.7 million to 45.6 million; largest category was antidepressants; visits for depression increased from 11.0 million in 1988 to 20.4 million in 1993; visits to physicians that included treatment with an antidepressant increased from 5.3 million in 1985 to 12.4 million in 1993-94)
Pisani, V.D., Fawcett, J., Clarke, D.C. (1993). The relative contributions of medical adherence and AA meeting attendance to abstinent outcome for chronic alcoholics. Journal of Studies in Alcoholism, 54, 115-119.
Plante, T.G., & Manuel, G.M. (1992). The Persian Gulf War: Civilian war related stress and influence of age, religious faith, and war attitudes. Journal of Clinical Psychology, 48, 178-182.] (C/S survey of convenience sample of 86 undergraduate students at Santa Clara university at the beginning of Gulf war; correlated strength of religious faith (1 item) with four symptom checklist subscales (SCL-90); no relationships found with somatization, depression, anxiety, hostility; strength of religious faith was associated with the intrusion subscale of Impact of Life Stress scale, indicating that they were more distressed by the war (p<.05, uncontrolled); also Catholics were more distressed by war than other groups, confirmed by MANOVA)
Plante, T.G., & Boccaccini, M.T. (1997). The Santa Clara strength of religious faith questionnaire. Pastoral Psychology, 45, 375-387. (10-item scale with items rated on 4-point scale from strongly disagree to strongly agree; designed to measure strength of religious faith across all denominations: religious faith extremely important, pray daily, look to faith as source of inspiration, look to faith for providing meaning and purpose, active in my faith or church, faith important part of who I am, relationship with God is exremely important to me, enjoy being around others who share my faith, look to my faith as a source of comfort, faith impacts my decisions); tested in C/S survey of 102 undergraduate students in psychology (convenience), and found to correlate with coping (.20, p<.05), depression (-.20, p<.05), hope (.21, p<05), and low self-esteem (-.16, p=ns) (no controls)
Plante, T.G., & Boccaccini, M.T. (1997). Reliability and validity of the Santa Clara strength of religious faith questionnaire. Pastoral Psychology, 45, 429-437. (C/S tested in 3 samples: 78 undergaduate students, 35 members of a local civic group, and 46 high school students (all convenience samples); correlated with Age Universal Religious Orientation Scale (Gorsuch & Venable 1983) (for three samples, correlated with Intrinsic subscale at 0.87, 0.90, and 0.87) and Religious Life Inventory (Batson & Ventis 1982) (for three samples, correlated with Internal subscale at .76, .90, and .63) (no controls).
Pokorny, A.D., Kpalan, H.B., & Tsai, S.Y. (1975). Hopelessness and attempted suicide: A reconsideration. American Journal of Psychiatry, 132, 954-956 - other file
Polit, D.F., & LaRocco, S.A. (1980). Social and psychological correlates of menopausal symptoms. Psychosomatic Medicine, 42, 335-345. (C/S survey of convenience sample of 167 women ages 40-60 living in medium-sized ubran community in greater Boston area (33% response rate); typical respondent was married, had two children, was employed full-time, was Catholic, had completed high school but not attended college; religious denomination was unrelated to number of or type of menopausal symptoms.
Pollack AA, Case DB, Weber MA, Laragh JH. (1977). Limitations of transcendental meditation in the treatment of essential hypertension. Lancet 1(8002):71-3.
Pollner, M. (1989). Divine relations, social relations, and well-being. Journal of Health and Social Behavior 30:92-104 (C/S survey of national sample of 1461-3072 adults (pooled data from 1983 and 1984 NORC GSS); religious variables were: divine relations (closeness to God, frequency of prayer, feelings of closeness to a powerful spiritual force), 3 subscales of images of God (ruler, relation, and remedy), and frequency of church attendance; outcome was general happiness, marital happiness, life excietement, and life satisfaction; stress and social interaction also assessed; regression analysis of global happiness demonstrated significant correlations with church attendance (beta=.09, p<.01) and divine relations (.15, p<.01, which persists after controlling for church attendance, .11, p<.01); furthermore, divine relations are significantly correlated with life satisfactionm life excitement, and marital happiness, all p<.01, whereas the relationship with church attendance is significant only for marital happiness (.06, p<.01); there is no interaction with stress level; the effect of divine relations on marital happiness is restricted primarily to individual whose other social relations are few; the association between divine relations and life excitement is largely restricted to married persons (contrary to expectations); the positive association between divine relations and well-being is greatest among those with less education; finally, the relationship between divine relations and global happiness is strongest among persons who tend to personify the divine in hierarchical terms -- as king, judge, or master; the association between divine relations and marital happiness is greatest in those who see the divine as healer, liberator, redeemer, or creater; all analyses controlled)
Poloma, M.M., Pendleton, B.F. (1989). Exploring types of prayer and quality of life: A research note. Review of Religious Research, 31, 46-53. (C/S survey of 560 persons by telephone using random digit dialing in and around Akron, OH -- see protocol below; 4 types of prayer were revealed after a factor analysis of fifteen prayer activity items (meditative prayer, ritualistic prayer, petitionary prayer, colloquial prayer) and related to five dimensions of well-being; when education, sex, race, income, and age were controlled, meditative prayer was positively related to existential well-being and religious satisfaction; ritualistic prayer was positively related to negative affect; petitionary prayer was unrelated to any well-being dimension; and colloquial prayer was positively related to happiness)
Poloma, M.M., & Pendleton, B.F. (1990). Religious domains and general well-being. Social Indicators Research, 22, 255-276. (C/S survey of 560 persons by telephone using random-digit dialing in and around Akron, Ohio; examined relationship between well-being (life satisfaction, negative affect, happiness, existential well-being) and prayer experience, orthodoxy of belief, frequency of church attendance, born-again status, frequency of prayer, relationship with God, and church activities; religious satisfaction was the strongest correlate of well-being (existential well-being (p<.001), and life satisfaction to a borderline degree (p=.06)), when other domains and control variables were controlled; they then examine the ability of the eight religious variables to predict each of the four well-being outcomes in a regression model; when religious satisfaction was removed from the model, the strongest correlates of well-being (life-satisfaction and happiness) was frequency of prayer (negative) and prayer experience (positive); when type of prayer was examined, they report that when ritual prayer index was replaced by a conversational prayer index, the conversational prayer showed a positive relationship with general well-being; persons who have more positive experiences in prayer (prayer experience) are likely to have greater well-being; a final posibility is that persons going through difficult life circumstances are more likely to pray.)
Poloma, M.M., & Pendleton, B.F. (1991). The effects of prayer and prayer experiences on measures of general well-being. Journal of Psychology and Theology, 19, 71-83. (C/S survey by telephone using random-digit dialing of 560 adults in Akron, OH (54% Protestant, 25% Catholic, 68% church members, 92% prayed; frequency of prayer, measure of religious experience during prayer, and type of prayer (colloqual, petitional, ritual, and meditative prayer); after controlling for education, sex, race, income, & age, prayer was positively related to existential well-being, religious satisfaction, and was negatively related to happiness; religious experience during prayer was positively related to life satisfaction, existential well-being, happiness, and religious satisfaction; meditative prayer was positively associated with existential well-being and religious satisfaction; ritual prayer was positively related to negative affect (sad, lonely, depressed, & tense; colloguial prayer was positively related to happiness; when religious commitment was controlled for, most relationship between prayer variables and mental health outcomes disappeared)
Poloma, M.M. (1991). A comparison of christian science and mainline christian healing ideologies and practices. Review of Religious Research, 32, 337-350. (Q)
Pope, W. (1976). Durkheim's Suicide: A Classic Reanalyzed. Chicago: University of Chicago Press.
Porter R. Religion and medicine. In Medicine, Ideas and Culture, chapter 61, pp. 1449-1468. This is a history of the relationship between religion and medicine, chronically the struggle between doctor and priest since the time of Christ. Talks briefly about religious insanity, alternative movements, and the growth of secularization. Reviews historical people and events and not any real significant studies.
*[Porterfield, A.L. (1946). The church and social well-being: A statistical analysis. Journal of Sciology and Social Research, 31, 213-219.] (using vital statistics examined indices of well-being and religious activity as indicated by church membership/100,000 and number of ministers in the community; found no relationship with well-being)
Post, S.G., Puchalski, C.M., & Larson, D.B. (2000). Physicians and patient spirituality: professional boundaries, competency, and ethics. Annals of Internal Medicine, 132, 578-583.
Postolache, T, Londono, J., Pinsker, H., Luccerini, S., Augustin, L., & Muran, J.C. (1997). A study of religion and psychotherapy (letter). Psychiatric Services, 48, 1592. (C/S survey of convenience sample of 41 Hispanic patients (40 females) in treatment at psychiatric outpatient service at Beth Israel Medical Center in NYC; examine whether certain religious beliefs and practices would predict acceptability of supportive psychotherapy; 33 practicing Catholics and 18 cexceptionally religious; three variables were significant predictors of perceived benefits from psychotherapy in a multiple regression model: benefit from confession was positively correlated, whereas frequency of confession and intensity of belief in afterlife were negatively related to to benefit from psychotherapy; concluded that knowledge about the patient's religious beliefs may help to predict who will be receptive to psychotherapy)
Potts, R.G. (1996). Spirituality and the experience of cancer in an African-American community: Implications for psychosocial oncology. Journal of Psychosocial Oncology, 14(1), 1-19. (C/S survey of 16 Black Americans in southern U.S. with cancer; key findings were belief in God as a source of healing, (2) value of prayer as instrumental, (3) turning if over to the Lord, and (4) situating cancer experience within larger life narrative) - HGK. 16 African-Americans living in southern US, all were 50 yrs.+, and all had cancer (breast, prostate, lymphoma, multiple myeloma, colon, stomach, or oral). 6 had surgery, 5 chemotherapy, and 5 radiation therapy. Phase 1 was a semi-structured interview with general open-ended questions about cancer experiences, without references to spirituality. Text was analyzed for content using ethnographic content analysis. Each text segment referring to spirituality was assigned a code. Phase 2 subjects were asked specific questions about the role of spirituality in their experience with cancer based on Phase 1 responses and African-American literature. Used a 12-item Likert scale to assess beliefs of etiology of cancer and efficacy of treatments. Recovering from cancer is part of God's will was item agreed with strongest; Sinful acts of past was item rated least important in one's developing cancer, Most helpful items were personal prayer, intercessory prayer, and surgical/medical intervention. Four central themes emerged: healing is God's work, prayer is important, turning it over to the Lord, and cancer is a subplot (just another challenge to deal with in life). - TB
Poulson, R. L., Eppler, M. A., Satterwhite, T. N., Wuensch, K. L., Bass, L. A. (1998). Alcohol consumption, strength of religious beliefs, and risky sexual behavior in college students. Journal of American College Health, 46,227-232
Powell, K.B. (1997). Correlates of violent and nonviolent behavior among vulnerable inner-city youths. Family and Community Health, 20(2), 38-47. To identify determinants of violent - non-violent behavior among a group of vulnerable inner-city youths in Birmingham, Alabama (5th, 7th, 9th, 11th graders, 95.91% Black, 37.84% Male, 62.16% Female. Anonymous questionnaires administered to 521 students. Logistic regression analysis predicted violent behavior from youths who were exposed to violence (beta = .9987, p=.00), were gang members (beta = .9521, p=.00), have family/friend gang members (beta = .4201, p=.03),and have peer support (beta = .1452, p=.03). Non-violent behavior was predicted from having adult social support (beta = -.1172, p=.00), view religion as important (beta = .4692, p=.05), were younger (beta = .4379, p=.00) and were female (beta = 1.5885, p=.00). Religiosity measured by 2 self-report items. One measured importance of religion in student's life (significant), while the other measured frequency of attendance at religious services (no significance).
Pratt, L.A., Ford, D.E., Crum, R.M., et al (1996). Depression, psychotropic medication, and risk of myocardial infarction. Circulation, 94, 3123-3129. (13-year prospective cohort study of 1551 subjects without MI in 1981, as part of Baltimore ECA follow-up; a history of major depression assessed in 1981; predicted self-reported MI in 1994; depression increases risk of myocardial infarction by over 100% (OR 2.07, 95% CI 1.16-3.71), independent of coronary risk factors)
Pressman, P., Lyons, J.S., Larson, D.B., & Strain, J.J. (1990). Religious belief, depression, and ambulation status in elderly women with broken hips. American Journal of Psychiatry, 147, 758-759. (combined prospective cohort/cross-sectional study of 30 women age 65 or over hospitalized with hip fracture in Chicago area; depression measured by GDS administered within 48 hrs of surgery and just prior to discharge; greater religiousness (assessed by 3 items: church attendance, perceive religiousness, and religion as a source of strength and comfort, assessed at discharge) was unrelated to pre-surgery depression score (-.30, p=ns), but was associated with less depression (-.61, .01) and longer walking distances (.45, p<.05) at discharge, relationships that both persisted after controlling for severity of medical illness); only the item "degree to which religion/God was a comfort and source of strength" was correlated with both pre-surgery and discharge depression scores (-.39, p<.05 and -.52, p<.05)
Prigerson, H.G., Bierhals, A.J., Kasl, S.V., Reynolds, C.F., Shear, M.K., Day, N., Beery, L.C., Newsom, J.T., & Jacobs, S. (1997). Traumatic grief as a risk factor for mental and physical morbidity. American Journal of Psychiatry, 154, 616-623. (prospective cohort study of 150 future widows and widowers interviewed at time of spousse's hospital admission and at 6-week and 6,13, and 25-month follow-ups; survival and regression analyses revealed that the presence of traumatic grief symptoms 6 months after death of spouse predicted negative health outcomes including cancer, heart trouble, high blood pressure, suicidal ideation, and changes in eating habits at 13 or 25-month followup; psychiatric sequelae of bereavement can affect physical health outcomes)
Propst, L.R. (1980). The comparative efficacy of religious and nonreligious imagery for the treatment of mild depression in religious individuals. Cognitive Therapy and Research, 4, 167-178. (clinical trial examining the effects of regilious and non-religious imagery in cognitive therapy of 44 moderately to very religious mildly depressed (ave BDI=15) subjects (ages 18-20) selected from an undergraduate class of 300 students based on religious and depression scores on standard measures; subjects randomly matched into four groups (non-religious imagery group (n=11), religious imagery (n=9) (receiving same therapy by first group except religious Christian imagery was used, instead of standard secular images), therapist led group discussion plus self-monitoring (n=13), and self-monitoring only (n=11)) which met for group therapy two times/wk for 1 hour each for 4 weeks; post-intervention assessment within the week of termination of therapy revealed that 14% of religious imagery group vs. 60% of non-religious imagery group (p<.05), 60% of wait-list control group (p<.05), and 27% of non-directed discussion group remained depressed; after 6 weeks, there was no significant difference between the 3 treatment groups (control group, though, had higher proportion of depressed); some evidence that religious imagery works at least as well as other group therapy techniques for treating mild depression in religious college students)
Propst, L.R. Psychotherapy in a Religious Framework: Spirituality in the Emotional Healing Process. New York: Human Sciences Press, Inc., 1987.
Propst, L.R., Ostrom, R., Watkins, P., Dean, T., & Mashburn, D. (1992). Comparative efficacy of religious and nonreligious cognitive-behavior therapy for the treatment of clinical depression in religious individuals. Journal of Consulting and Clinical Psychology, 60, 94-103. (clinical trial examining effectiveness of using religion-based psychotherapy (RCBT) vs. traditional CBT vs. ordinary pastoral counseling (PCT) vs. wait-list control (WLC) in the treatment of 59 depressed religious patients (mean age 40, 10 male and 49 female, median duration of episode was 12 months); religious cognitive-behavioral therapy used with Christian religious rationales, religious arguments to counter irrational thoughts, and religious imagery; patients aseessed before treatment, at termination, and at 3-month and 24-month followup with BDI, HDRS, and Global Severity Index (GSI), as well as Social Adjustment Scale (SAS); eighteen 50-minute sessions over 3 months; with regard to BDI scores, only RCT condition resulted in significantly lower post-treatment scores than WLC; the NRCT and PCT indicated a non-significant trend in that direction (p<.02 for both); with regard to HDRS scores, only RCT and PCT showed trends toward lower post-treatmetn HRSD scores than WLC; finally, RCT group demonstrated significantly better SAS scores than did WLC (p<.001); with regard to GSI, only RCT group showed a trend toward better scores than WLC, p<.02); therapist effects were evident: RCT group with nonreligious therapists reported significantly lower posttreatment BDI scores than both WLC group (p<.001) and NRCT group with non-religious therapists (p<.02); similar findings were present for HDRS and SAS scores); at 3 months and 2-year follow-up, there were no significant differences on depression scores between groups; at 3 month follow-up, however, patients who received RCT from non-religious therapist and patients who received NRCT from religious therapists, did better (p<.05))
Pruyser, P.W. (1977). The seamy side of current religious beliefs. Bulletin of the Menninger Clinic, 41, 329-348 (R) (2 copies)
Purisman, R., & Maoz, B. (1977). Adjustment and war bereavement -- Some considerations. British Journal of Medical Psychology, 50, 1-9. (C/S survey of convenience sample of 47 Jewish parents of 25 families losing a son in War of Attrition (1969-1970); largely open-ended interviews took 2-3 years after bereavement to assess predictors of personal adjustment; adjustment assessed in terms of physical, emotional, and social functioning; one pair of judges rated predictor variables and one pair rated adjustment variables; religiosity assessed by unknown criteria based on interviews and ratings of judges; religiosity was related to greater difficulties in adjustment (.58, p<.01), although this relationship reduces to non-significance when education is controlled); furthermore, many parents who were grieving more intensely may have turned to religion for comfort (negative study)
Puchalski, C. M., Larson, DB (1998). Developing curricula in spirituality and medicine. Academic Medicine, 73, 970-974.
Pugh, T.J. (1951). A comparative study of the values of a group of ministers and two groups of laymen. Journal of Social Psychology, 33, 223-235. This is a survey of 220 Blacks in SW Georgia: 64 ministers, 90 church members, and 66 non-members with an average age of 44. The survey found that ministers had a higher "religious value" rating on the Allport-Vernon Study of Values (1931) than both church members (t-value = 2.63, p<.01) and non-church members (t-value = 5.18, p<.01). However, ministers had lower "social value" ratings than church members (t-value = 2.00, p<.05) and non-church members (t-value = 4.66, p<.01, no controls). It is suggested that the emphasis on religious values is due to the culture of their region rather than race or gender, after comparison with studies using the same tool with other subject groups.
Purcell, B.C. (1998). Spiritual abuse. American Journal of Hospice & Palliative Care, 15, 227-231.
Putney, S., & Middleton, R. (1961). Dimensions and correlates of religious ideologies. Social Forces, 39, 285-290. (C/S survey of a convenience sample of approximately 1,126 college students enrolled in social science courses at 13 college and univeristies in New York, New Jersey, Pennsylvania, Florida, Georgia, and Alabama; non-Christians were excluded from sample; Religious Ideology Scale: 6-item orthodoxy of belief scale, 6-item fanaticism (?) scale, 2-item importance of religion scale, and 1-item ambivalence scale ("Although one is stronger than the other, there is part of me which believes in religion and part of me which does not"); a checklist of statements also used which permitted subjects to be classified as "skeptics" (don't believe in personal God), modernists (believe in personal God but not literal interpretation of Bible, and conservatives (every word of the Bible is literally true); personality characteristics such as authoritarianism, status concern, anomia, and conservatism (politically and economically) also measured; results indicated that skeptics, modernists, and conservatives all scored in expected directions on orthodoxy, fanaticism, importance, and ambivalence subscales; authoritarianism, status concern, and conservatism were all significantly related to orthodoxy, fanaticism, and importance, and authoritarianism and conservatism were inversely related to ambivalence (p<.05, uncontrolled)
Pyron, B (1961). Belief, Q-Sort, Allport-Vernon Study of Values and Religion. Psychological Reports, 8, 399-400 (CS, conv, Belief Q-sort measures attitude toward change - acceptance of change and reliance on self; compared 64 "highs" and 64 "lows" on BQS (unknown population type) by AVSV scores by denomination (Wisconsin); religious subscale inversely related to BQS scores; those with high religious scores were more opposed to change; Jews and high BQS Prot's were least religious and Catholics and low BQS Prot's were most religious (p<.01) (no controls) (R-3)
