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Rabin BS, Cunnick JE, Lysle DT. (1990). Stress-induced alteration of immune function. Progress in NeuroEndocrin-Immunology, 3(2), 116-124. Stress was induced for two sets of rats to determine how stressors may alter immune function. One group of rats received electroschocks as a stressor and compared to a control group. Another group of rats received an injection of an anti-metabolic glucose analog which produces a metabolic condition with the physiological hallmarks of a physical stressor. After 1 day and 5 days of stressors, peripheral blood lymphocytes depress and remain so (p<0.01, by ANOVA) whereas spleen lymphocytes are significantly depressed after 1 day (1 application of stressor, p<0.01 by ANOVA), but do not remain so after five days which indicates a different rate of recovery. Natural Killer cell activity was suppressed after 1 day of shock and remained so after 5 days. Other tests indicate that "lymphocyte functional activity is not altered by the same mechanism as NK function." (p. 120). This study indicates that both adrenal steroids and neural input are believed to be involved in stress effects on immunity.
Rabins, P.V., Fitting, M.D., Eastham, J., & Fetting, J. (1990). The emotional impact of caring for the chronically ill. Psychosomatics, 31, 331-336. (C/S survey of convenience sample of 32 Alzheimer's caregivers (66% men, 78% white, mean age 64) and 30 caregivers of cancer patients (73% men, 93% white, mean age 58); administred a neuroticism-extraversion-openness questionnaire and a family adaptability and cohesiveness scale, as well as Goldberg's General Health Questionnaire, Derogatis' Affect-Balance Scale, positive and negative mood states, and Grief Experience Inventory; positive emotional state (ABS-POS) was associated with personal support from religious faith (r=.40, p=.001), and four other factors; multiple regression analysis revealed that ABS-POS score was associated with number of social contacts and feeling supported by one' religious faith; emotional distress (GHQ) associated inversely with religious faith (r=-.24, p<.05), and 3 other factors; discriminant function analysis with GHQ dichotomized, found that only neuroticism and openness to experience predicted emotional distress)
Rabins, P.V., Fitting, M.D., Eastham, J., & Zabora, J. (1990). Emotional adaptation over time in care-givers for chronically ill elderly people. Age and Ageing, 19, 185-190. (prospective cohort study of 62 caregivers of persons with either Alzheimer's disease or recurrent metastatic cancer (attending psychogeriatric clinic at Johns Hopkins); examines factors that predicted adaptation two years later; GHQ, ABS, GEI, NEO, and FACES-II were outcomes measures; multiple regression analysis examined effects of baseline predictors on Affect Balance Scale; independent variables were guilt, anger/hostility, family cohesions and NEO subscale scores (measure of neuroticism); 30% of ABS positive score was explained by index number of social contacts and a further 13% owas explained by self-reported religious faith (F=15.4, p<.0001); thus, a strong religious faith, along with frequent social contacts, were the two major predictors of positive adaptation in this group)
Rabkin, J.G., Streuning, E.L. (1976). Life events, stress, and illness. Science, 194, 1013-1020. (examines the predisposing role of social factors, especially stressful life events, in the onset of physical illness) (review)
Ragan, C., Malony, H. N., Beit-Hallahmi, B. (1980). Psychologists and religion: Professional factors and personal beliefs. Review of Religious Research, 21, 208-217. 9% of a random sample of APA members (n=555) hold leadership positions in religious organizations; 43% believe in God, 27% attend church twice/month or more)
Raleigh, E.D.H. (1992). Sources of hope in chronic illness. Oncology Nursing Forum, 19, 443-448. (C/S survey of stratified random sample of 90 patients (from a large midwestern metropolitan VNA in Michigan): 45 with cancer, 45 with other chronic illnesses (ages 22-65, the majority married, Protestant, 46% not graduate from high school); stategies used to raise hopes for cancer patients included getting busy (15/45), talk to others (8/45), and prayer or religious activities (7/45); among those with chronic illness, raising hopes included getting busy (11/45), prayer or religious activities (9/45), and talk about other things (9/45); among sources of supporting hope in cancer patients were family (21/45), religion (6/45), and self (5/45); among patients with chronic illness, it was religion (12/45), family (12/45), and friends (7/45); concluded that the most common reported sources of hopefulness were family, friends, and religious beliefs) (no statistical associations)
Ramachandran, V.S., Hirstein, W.S., Armel, K.C., Tecoma, F., & Iragui, V. (1997). The neural basis of religious experience. Poster presented at the Annual Meeting of the Society of Neurosciences, New Orleans, October 27th (Abstract #519.1, Volume 23) (compared skin conduction responses (SCR) in three groups of people: 3 with temporal lobe epilepsy, 10 normal highly religious people, and 8 normal people not screened for religiosity; patients included based on their responses to Bear-Fedio (1977) Personal Inventory and Personal Behavior Surveys designed to diagnose interictal behavior syndrome in TLE (which itself asks about religiousness and mystical states, thus biasing the selection of subjects with religious/spiritual proclivities); subjects read four categories of words: neutral, religious, sexual, violent; results indicated that normals were highly responsive to sexual items but minimally responsive to violent or religious words; two of three TLE patients were highly responsive to religious words (but almost exactly the same as highly religious people), but minimally responsive to violent or sexual words; third person showed minimal response to sexual items, moderate response to religious items, and greatest response to violent words; "These results clearly demonstrate that in TLE patients there can be selective enhancement and reduction of SCRs to very specific categories of stimuli; our patients exhibited large responses to words pertaining to religion and God with an actual decrement in responsivity to other categories that would ordinarily be evocative to normal people, such as to sexually loaded words." (but temporal lobe injury -- usually the cause of TLE -- is typically associated with decreased libido and sexual interest!); their conclusions -- that a "God module" in the temporal lobes may have evolved to "encourage tribe loyalty and conformist behavior" is an extraordinary extension of the findings, which are marginal and nowhere even close to statistically significant)
*[Ranck, J.G. (1955). Some personality correlates of rleigious attitudes and beliefs. Dissertation Abstracts, 15, 878-859.] (800 theological students is 28 schools in US; authoritarianism related to religious ideology, psychopathology was not)
Ransdell, L.B. (1995). Church-based health promotion: An untapped resource for women 65 and older. American Journal of Health Promotion, 9, 333-336.
Raphael, F.J., Rani, S., Bale, R., & Drummond, L.M. (1996). Religion, ethnicity and obsessive-compulsive disorder. International Journal of Social Psychiatry, 42, 38-44. (retrospective case-control study of three groups of 50 patients: 50 OCD patients referred to psychotherapy between 1991-1992, 48 consecutive referrals to psychodynamic psychotherapy group, and 51 consecutive referrals to general adult psychiatric services; affiliation examined only; percentage of subjects with no religious affiliation were lowest in OCD group (16.3% vs 18.8% vs 24.5%, p<.05, uncontrolled); there was no significant difference in type of religion practiced between the three groups)(no controls) (R 1)
Rasanen, J., Kauhanen, J., Lakka, T.A., Kaplan, G.A., & Salonen, J.T. (1996). Religious affiliation and all-cause mortality: A prospective population study in middle-aged men in eastern Finland. International Journal of Epidemiology, 26, 1244-1249. (6-year prospective cohort study of random sample of 2,682 men ages 42,48,54, and 60 at baseline; persons with prevalent CHD or cancer (n=1042) were deleted from analysis because "illness may influence religiosity, particularly among older people", leaving 1,624 men with data on religious affiliation for analysis; examined religious affiliation and all-cause mortality in these Finnish men ages 42-60 between 1984-1989 in Kuopio Ischaemic Heart Disease Risk Factor Study; Eastern Orthodox men (n=85) had 5.1-fold (95% CI 1.98-13.3, p<.001) increase in mortality (RH), compared with Lutheran men (n=1344) after adjusting for main covariates; adusting for demograpics, for depression, helplessness, social paritcipation, or health behaviors did not reduce RH below 4.1 (p<.001); Lutherans had a signifcantly higher organizaitonal participation score, drank less alcohol and smoked less than Orthodox men, but these factors were taken into account in analysis); 88% of Finns are Lutheran and 1% are Orthodox; increased suicide rates also reported among Orthodox by other investigators (due to ack of social integration and dispersed living); in present study, increased incidence of deaths due to injuries and other external causes among Orthodox (? indirect life-threatening behaviors)
Ratanakorn, P. (1976). Ann NY Acad Sci, 273, 33-38 - other file
Rayburn, C.A. (1991). Counseling depressed female religious professionals: nuns and clergywomen. Counseling and Values, 35, 136-148. (C/S survey of convenience sample of 254 women active in religious occupations or training (51 nuns, 45 female Reform rabbis, 32 female Episcopalian priests, 45 United Methodist clergywomen, 45 Presbyterian clergywomen, and 35 female seminarians of United Methodist and Episcopal seminaries); these groups were matched on age, years of work experience, and pulpit duties; assessed with Occupational Environment Scale, Personal Strain Questionnaire, Personal Resources Questionnaire, and Religion and Stress Questionnaire; Catholic nuns experience less role overload and less stress from institutional and personal pressures at work in a negative way; they experienced the least stress and strain and most coping resources, had high scores on rational and cognitive coping; female rabbis experienced the highest in overall stress and strain and lowest in overall coping (p<.001, uncontrolled)
Razali, S. M., Hasanah, CI, Aminah, K., Subramaniam, M. (1998). Religious--sociocultural psychotherapy in patients with anxiety and depression. Australian & New Zealand Journal of Psychiatry, 32, 867-872.
Reed, K. (1991). Strength of religious affiliation and life satisfaction. Sociological Analysis, 52, 205-210. (C/S survey of a probability sample of 1,473 subjects in the NORC 1984 GSS; religious affiliation was divided into two categories, strong (very strong) and weak (not very strong and somewhat strong); dependent variables was single item measures of over all happiness, family satisfaction, health satisfaction, and life excitement; six control variables involved dmoegraphics; bivariate analyses demonstrated that general happiness, family satisfaction and life excitement were all significantly related to strength of religious affiliation (p<.001, uncontrolled); when analyses for general happiness stratified by class, age, education, income, religion, and sex, associations were particularly strong in upper class, persons over age 65, the more educated, those with incomes over $25,000, Catholics, and females; analyses also examined for other satisfactions in this manner) (stratification is not the same as controlling variables)
Reed, P.G. (1986). Religiousness among terminally ill and healthy adults. Research in Nursing & Health, 9, 35-41. (C/S survey that compared 57 terminally ill and 57 healthy persons on religiousness and sense of well-being (convenience sample); terminally ill patients had Stage III or IV cancer; healthy group was volunteers obtained from community organizaitons and neighborhood groups; groups were matched on age, gender, education, and religious affiliation; 13-item Religious Perspective Scale (revision of King and Hunt 1975 scales) and 9-item Index of Well-Being (Campbell et al 1976); terminally ill experienced significantly greater religiousness (p<.001), especially among women (p<.001) in terminal group; there was no significant difference in well-being between the terminal and healthy groups (10.10 vs 10.03, p=ns); there was a significant correlation between religiousness and well-being in the healthy group (r=.43, p<.001), although this association was not significant in the terminal group (r=.14, p=ns))
Reed, P.G. (1987). Spirituality and well-being in terminally ill hospitalized adults. Research in Nursing & Health, 10, 335-344. (C/S survey of 300 adults from southeastern U.S.: Group 1 - 100 terminally ill hospitalized patients (with incurable cancer) (hospitalized average of 6 days), Group 2 - 100 non-terminally ill hospitalized patients (hospitalized average of 5 days), and Group 3 - 100 healthy nonhospitalized persons (free from any serious illnesses and selected from community-center, neighborhood, and hopping-mall settings; three groups were matched on age, gender, years of education, and religious background; Group 1 had a mean age of 61, average education was 12.6 years, 81% white, 55% women, and 51% with Protestant background, 30% Catholic, 4% Jewish, and 8% none (similar for other two groups); Group 1 (terminal) patients had significantly greater religiousness than Groups 2 or 3 (p=.02), whereas there was no difference between Groups 2 and 3; Index of Well-being scores were similiar in each group ranging from 10.3 to 10.4 (with possible range being 2.1-12.6); each group asked about changes in their spiritual views recently, with 44% of terminal patients (89% of change toward greater spirituality) and 42% of non-terminal hospitalized patients indicating they had changed (55% toward greater spirituality), compared with 28% in Group 3 (healthy) (57% toward greater spirituality); only 11% of terminal patients whose spiritual beliefs had changed indicated that they had eschewed specific religious teachings and rituals of childhood, or expressed more questions and doubts about their spiritual beliefs); as one moves from Group 3 to Group 1, there was a diminishing incidence of reference to loss of faith or disregard of childhood religious beliefs and an increasing percentage of statements about strengthened spirituality; a significantly greater number of terminally ill patients indicated a change toward increased spirituality (vs. Groups 2 and 3) (p<.01); finally changes in spiritual views was strongly correlated with SPS scores, with the highest correlations in Group 1 (0.44, p<.001, vs. .22, p<.05, vs. .16, p<.05) (correlations uncontrolled, although groups matched) (excellent study)
Regier et al. (1978). The de facto U.S. mental health services system. Archives of General Psychiatry, 35, 685-693. (estimates that 15% of the U.S. population is affected by mental disorders during a typical year; only one-fifth of these persons, however were served in the specialty mental health sector, whereas three-fifths were seen in the general medical care sector; the other one-fifth receives services from "not in treatment / other human services sector", which includes religious counselors)
Rehm, R.S. (1999). Religious Faith in Mexican-American Families Dealing with Chronic Childhood Ilness. Image: Journal of Nursing Scholarship, 31(1):33-38. Qualitative descriptive study of 25 Mexican-American (Roman Catholic) parents of a chronically ill child in the Western U.S.; sample from community agency and pediatric specialty clinic. Most families had an ill child for more than 2.5 years; mean age = 34.5 (fathers slightly older), mean years of education 9 (range 0-19), fathers constitute 5 of the 25 parents. Emergent themes from open-ended interviews include: God's will shapes the illness, medical care and treatment success influenced by God, parents often feel a collaboration with God regarding illness, religious obligations important, intercessory practice common, and faith influences sense of hope or optimism. Article focuses on countering the view of Mexican-American individuals/families as excessively passive or fatalistic (although elements of these were present), as posited esp. by Anderson, Toledo & Hazam 1982 and Mirowsky & Ross 1984; religious factors indeed often bolstered the parent's sense of efficacy.
Reid, W.S., Gilmore, A.J.J., Andrews, G.R., & Caird, F.I. (1978). A study of religious attitudes of the elderly. Age and Ageing, 7, 40-45. (Q) (C/S survey of random sample of 501 persons aged 65 or over in West Scotland who lived in their homes; weekly church attendance was 70% among Catholics and 40% among Protestants; a firm belief in afterlife was expressed by 80% of Catholics and 60% of Protestants; the least fear of death was expressed by church-affiliated Protestants (for men, 88% no fear vs 82% for nonaffiliates vs 70% for Catholic; for women 86% no fear vs. 75% and 72%) (no statistical analyses; no controls)
Resnick, M.D., Bearman, P.S., Blum, R.W., Bauman, K.E., Harris, K.M., Jones, J. (1997). Protecting adolescents from harm: Findings from the national longitudinal study on adolescent health. Journal of the American Medical Association, 278,823-832. (Cross-sectional study of the random national sample of 12,118 adolescents grades 7 through 12; a single measure of importance of religion and prayer was administered; outcome durables were emotional distress and suicide Al the, in bald and in violence, substance use (cigarette use, alcohol use, and marijuana use), sexual behaviors, and history of pregnancy. Importance of religion and prayer were significantly and inversely related to likelihood of having sexual intercourse at a younger age, using marijuana, drinking alcohol, and smoking cigarettes, but was apparently unrelated to involvement in violence, emotional distress or suicidality.)
Restak, R.M. (1989). The brain, depression, and the immune system. Journal of Clinical Psychiatry, 50 (5, Suppl), 23-25. (review) (stress -- particularly uncontrollable stress -produces hypothalamic-pituitary-adrenal axis (HPA) dysfunction as measured by elevations in plasma adrenocorticotrophic hormone (ACTH), which is similar to those changes seen in depression; however, the authors indicate that "Attitudes, spiritual resources, hopes, and ideals can neutralize the effects of an uncontrollable stress situation..." (p 23)
Reyes-Ortiz CA, Ayele H, Mulligan T, (1996). Religious activity improves quality of life for ill, older adults (letter to the editor). Journal American Gerontology Society, 44(9), 1139. Cross-sectional survey of older hospitalized or institutionalized patients at the McGuire VA Medical Center (Richmond, Virginia). 55 patients (mean age 73.2 yrs., 59-93 yrs.); 29 were institutionalized, 26 hospitalized; 300 White and 25 Blacks. Cites Koenig, Moberg, Kvale (1988) and Koenig, Cohen, Blazer, et al (1992). Coping resources used by patients were: accept situation (95%), religion (86%), seek professional help (65%), positive attitude (65%), family/friend support (64%), or keep busy (45%). Of the 47 patients who used religion 98% prayed, 94% had faith in God, 75% read the Bible, 38% were involved with church friends, and 19% attended church activities. Patients who used religious activity as a coping mechanism had a higher life satisfaction index (LSIB) score than those who didn't (p<.0001) and there was highly significant positive correlation between intrinsic religious activity (prayer, devotional reading) and life satisfaction (r = .843, p<.0001).
Reyes-Ortiz, C.A. (1997). Psychosocial and spiritual supports in coronary disease. JAGS (letter), 45, 1412-1413. (review, and interesting reply by Sullivan reviews recent data on psychosocial factors relating to myocardial infarction and CAD deaths)
Reynolds, D.K., & Nelson, F.L. (1981). Personality, life situation, and life expectancy. Suicide and Life-Threatening Behavior, 11, 99-110. (12-month prospective cohort study of survival among 193 male VA nursing home patients; 201 male VA patients in nursing homes; 193/201 have data on survival; 42 died within one year, 39 died after one year, and 112 were still alive at time of search; compared three groups; although the figures are not provided, and no other variables controlled, the authors state "On the variable measuring the extent of religious commitment, high levels of commitment to a partcular religious faith or philosophy are uniformly found for the subsample of surviving patients" (p 106))
Reynolds, P., & Kaplan, G. (1990). Social connections and risk for cancer: Prospective evidence from the Alameda County Study. Behavioral Medicine, Fall, 101-110. (17-year prospective cohort study of 6,848 adults in Alameda county study; examined relationship between social connections and risk of cancer (476 new cancers and 257 cancer deaths); church membership and church attendance assessed ("regular" attendance=once/month or more); after adjusting for age, smoking, baseline physical health, alcohol consumption and household income using Cox proportional hazards, women who were more socially isolated were at greater risk of dying of cancer of all sites (RH 2.2) and smoking-related cancers (5.7); although there was no relationship between cancer incidence and social connections in men, men with fewer social connections showed significantly poorer cancer survival; no association was found between church membership or church attendance and cancer incidence or mortality, after adjusting for age, smoking, physical health, household income, and alcohol consumption)
Rhodes, A.L., & Reiss, A.J. (1970). The "religious factor" and delinquent behavior. Journal of Research in Crime & Delinquency, 7, 83-98. (C/S survey of 21,720 junior and senior high school students, over 90% of the enrollment in Nashville and Davidson County, Tennessee school systems; 9,235 white males, 1,544 black males, 8,900 white females, 1,765 black females, all aged 11-19; investigators found that among males, court-recorded delinquency, truancy, and composite deviance were significantly lower in teens who attended religious services at least once a week and whose parents were both members of the same church and attended that church; Jews and fundamentalist protestant groups had the lowest rate of delinquency, and teens with no religious preference had the highest rate; the same pattern held true for females; results persisted after adjusting for occupational status, age, and family structure; concluded that there is "a religious factor" in delinquent and truant behaviors) (excellent study)
Richards, D.G. (1990). A "Universal Forces" dimension of locus of control in a population of spiritual seekers. Psychological Reports, 67, 847-850.] (C/S survey of 292 of 512 randomly selected members of spiritual development study groups sponsored by the Association for Research and Enlightenment; universal forces scale (which attempts to measure the extent to which the person believes that a Universal Force controls their lives (vs. internal or external locus of control); Universal Forces locus of control significantly related to purpose in life, absorption, meditation, and frequency of prayer, and correlated positively with internal locus of control (.12, p<.05), but is unrelated to external locus of control (-.01=r) (no controls)
Richards, D.G. (1991). The phenomenology and psychological correlates of verbal prayer. Journal of Psychology and Theology, 19, 354-363. (C/S survey of 345 members of a non-denominational program called "A Search for God" involving "relationship prayer" (vs. petitionary prayer) located across U.S. (12% Unity, 12% Catholic, 14% Methodist or Prestyberian; 27% male, mean age 51, 46% non-church members); same sample as described in 1990 study; The Lord's Prayer and prayer for peace were significantly more likely to be said among churched subjects vs unchurched (80% vs 67% and 58% vs 45%); subjects reporting more intense experience in prayer, on both petitionary and relationship scales, had higher purpose in life (PIL) scores (assessed by a 20-item Purpose in Life scale) (other studies have shown that Christians characterized by greater intrinsic religiosity have higher purpose in life (Bolt 1975; Crandall & Rasmussen 1975; Paloutzian et al 1978; Soderstrom & Wright 1977) (no controls)
Richards, M. (1990). Meeting the spiritual needs of the cognitively impaired. Generations: Aging & the Human Spirit, 63-64. (Q) (no data)
Richards, M., & Seicol, S. (1991). The challenge of maintaining spiritual connectedness for persons institutionalized with dementia. Journal of Religious Gerontology, 7, 27-40. (Q) (no data)
Richards, P.S., Owen, L., & Stein, S. (1993). A religiously oriented group counseling intervention for self-defeating perfectionism: A pilot study. Counseling and Values, 37, 96-104. 15 Mormon BYU students from winter semester 1991. (8 female, 7 male; age range 19-29 yrs., mean of 23 yrs.; 13 single, and 2 married) attended group counseling that focused on teaching clients about perfectionism and relied heavily on cognitive therapy methods to help clients overcome perfectionism. Group used Propst's (1980) Cognitive Therapy-Meditation Manual, discussion of Mormon sermons with themes of accepting ourselves despite our imperfections, forgiveness, grace, Christ's atonement, and spiritual growth as a life-long process; and the use of religious imagery. 5 structured sessions and 3 semi- structured. Outcome measures were Beck Depression Inventory (BDI), Burns Perfectionism Scale, Coopersmith Self-Esteem Inventory and the Spiritual Well-Being Scale (religious and existential well-being subscales.) At the conclusion of the treatment (post test), clients scored lower on the depression (p<.05) and perfectionism scales (p<.001). The clients also scored higher on the self-esteem inventory (p<.001) and existential well-being scale (p<.05) and slightly higher on the religious well-being scale (p=.063).
Richards, TA, Folkman, S. (1997). Spiritual aspects of loss at the time of a partner's death from AIDS. Death Studies, 21, 527-552. Spiritual phenomena spontaneously reported in interviews of recently bereaved HIV-positive and HIV negative partners of man who died from AIDS (spontaneous narratives about the events surrounding the death of the partner -- response to question "Tell me what happened."). Site of the study was the San Francisco Bay area. Those reporting spiritual phenomena showed higher levels of depression and anxiety and lower levels of positive states of mind, used more adaptive coping strategies, and reported more physical symptoms than those who did not purport spiritual phenomena. Authors note that 121 caregivers bereaved during the course of the study which compose the cohort for this report. However, 123 subjects appear to be included in this report, 71 of whom claimed a religious affiliation (58%). Spiritual phenomena were categorized into five categories of beliefs, experiences, rituals, social support, and roles. Most prevalent was the belief in spiritualism (i.e., there is a spirit that occupies the body and leaves the body at death). Note that affiliation with a religion was not associated with references to spirituality, 49% vs 36%, p=ns. Only 37% of narratives involved belief in a higher order that governed events, i.e. God. Spiritual rituals involved blessings and personalized rituals at time of death, ceremonies of burial or distribution of ashes, celebrations of life, and rituals enacted privately by the bereaved partner after shared rituals -- often non-traditional and unrelated to organized religion. Persons with spiritual references were more likely to be depressed on CES-D (30.4 vs 25.5, p=.008), were less likely to have positive states of mind (9.2 vs 11.0, p=.004), and were more likely to be anxious (53.8 vs 48.6, p=.016). This is largely a cross-sectional analysis of results from a longitudinal study.
Richards, T. A., Acree, M., Folkman, S. (1999). Spiritual aspects of loss among partners of men with AIDS: postbereavement follow-up. Death Studies, 23,105-127. (Cross-sectional analysis in molding 3-4 year follow-up data on 70 members (56%) of the original cohort of bereaved caregivers of patients with AIDS who were originally interviewed during the first month after bereavement (n = 125). This involves qualitative data from the final interview of the study which was analyzed for spiritual growth or change and spiritual or religious coping. Research questions asked for "Would spiritual phenomenon still be present an active three to four years following bereavement?" "Would the content of spiritual phenomenon differ from what was reported within the month of bereavement?" And "Was their relationship between spiritual phenomenon reported spontaneously in the qualitative data and positive or negative mood, coping, physical symptoms, and religiosity assessed in quantitative questionnaires?" Quantitative measure was the Religious or Spiritual Beliefs Measure (Folkman et al. 1992) which consisted of 4 items related to beliefs (i.e., believing in a higher self/God gives meaning to my life) and 5 items related to practices (i.e. attended religious or spiritual services including 12-step programs). Persons were classified "with" (n = 54) or "without" (n = 16) spontaneous mention of spiritual references (which included widely defined notion of spirituality focusing largely on the self that may or may not include God, church or traditional religion). Spontaneous mention of spiritual references increased from 54% in the original cohort to 77% in the present group. Use of spirituality for coping, however, decreased as time from bereavement increased: "As the duress of caregiving and bereavement diminish overtime, so did the use of spiritual coping. Instead, spirituality became more of a source of personal purpose and meaning." This "spirituality" was associated with significantly greater positive reappraisal, was unrelated to physical health symptoms, was unrelated to mood state (depressive symptoms, positive states of mind, positive morale, life orientation, anxiety, anger). There was only a small relationship between religious beliefs (measured quantitatively) and " spirituality" with the spiritual group scoring higher than the non-spiritual group (16.5 vs. 12.6, p=.03), and religious beliefs was not examined in its relationship to physical or mental health outcomes.
Richardson, J.L., Shelton, D.R., Krailo, M., & Levine, A.M. (1990). The effect of compliance with treatment on survival among aptients with hematologic malignancies. Journal of Clinical Oncology, 8, 356-364. (6-month prospective cohort study of 94 newly and consecutively diagnosed patients with hematologic malignancies (lymphomas and leukemias) monitored for compliance with medications and scheduled for clinical appointments over 6-month treatment period; randomly assigned to educational and home visit supportive intervention to improve compliance or control group; three variables significantly and independently predicted survival using hierarchical proportional hazards models: disease severity, high compliance with allopurinol, and intervention; educational-home visit support group were significantly less likely to die (RH=0.39), both by increasing compliance and independent of effects on increasing compliance) (social support may increase survival)
Richardson, V., Berman, S., & Piwowarski (1983). Projective assessment of the relationships between the salience of death, religion, and age among adults in America. The Journal of General Psychology, 109, 149-156. (C/S survey of sample from two probability national samples of 1,428 persons living in metropolitan areas of U.S. (1957 and 1976); religious affiliation vs. no religious affiliation; Thematic Apperception Tests (12 pictures) administered and death anxiety calculated based on references to death during description of pictures (mention vs. no-mention of death); no affiliation subjects with 13% mention of death vs 5% of affiliated subjects; controlling for age, the association was significant only in young persons ages 21-34, where 16% vs 5%, p<.01)
Richek, H.G., Mayo, C.D., & Puryear, H.B. (1970). Dogmatism, religiosity and mental health in college students. Mental Hygiene, 54, 572-574. (C/S survey of convenience sample of 166 college students (78 religious females, 21 non-religious females, 45 religious males, 22 non-religious females, defined using religious subscale on MMPI (?)); among high dogmatic and low dogmatic religious males, the more dogmatic males (on Rokeach's D scale) scored "significantly" lower on three MMPI clinical scales: hypochondriasis, psychopathic deviate, and schizophrenia; in contrast, among religious females (n=78), the more dogmatic Ss were more depressed, more psychasthenic, and more anxious) (very little details given - no percentages, numbers, or statistical analyses)
Rifkin, A., Doddi, S., Karagji, B.,Pollack, S. (1999). Religious and other predictors of psychosocial adjustment in cancer patients. Psychosomatic, 40,251-256. (Cross-sectional study of a convenience sample of 50 patients on the medical oncology clinic at the city hospital center in Queens, New York; assessed religiousness by three questions: "how important is religion to you?", "do you attribute your fortune and misfortune to God's will?", can a religious imagination scale that list six images of God in terms of mother-father, master-spouse, judge-lover, friend-king, creator-healer, redeemer-deliberator. Religious factors did not predict adjustment as measured by the psychosocial adjustment to illness scale. Only pain and/or symptoms of depression and anxiety predicted worse adjustment. Obviously, lack of power is probably a factor, such that only the most obvious predictors were significant)
Riley, B.B., Perna, R., Tate, D.G., Forchheimer, M., Anderson, C., & Luera, G. (1998). Types of spiritual well-being among persons with chronic illness: Their relation to various forms of quality of life. Archives of Physical Medicine and Rehabilitation, 79, 258-264. (C/S survey of a convenience sample of 215 hospital inpatients on a rehabilitation service (74 amputees, 37 postpolio, 34 spinal cord, 36 breast CA, 35 prostate CA); SWB scale, FACT, FLIC, SIP, SF36, and Satisfaction with Life Scale; three types of well-being identified: religious (n=146), existential (n=37), and non-spiritual (n=30); non-spiritual group reported significantly lower levels of all QOL domains and life satisfaction, and highest proportion of health status change with respect to both health improvement and health decline) (? controls)
Ringdal, G., Gotestam, K., Kaasa, S., Kvinnslaud, S., & Ringdal, K. (1995). Prognostic factors and survival in a heterogeneous sample of cancer patients. British Journal of Cancer, 73, 1594-1599. (3-year prospective cohort study of 253 patients with different CA diagnoses (hospitalized at Dept Oncology, University Hospital of Trondheim, Norway; religiosity assessed by two questions: What can you tell about your religious beliefs (believe in God (57% yes), don't believe, don't know)? Have your religious beliefs been of support to you after you became ill with CA? (very good (25%), some (30%), no (45%) (scale ranging from 2-6); cox regression with 239 patients found no effect on survival, after controlling for satisfaction in life and feelings of hopelessness (RR 1.01, .87-1.17); see below the effect when life satisfaction and hopelessness removed from regression model.
Ringdal, G. (1996). Religiosity, quality of life and survival in cancer patients. Social Indicators Research, 38, 193-211. (same sample as above; religiosity significantly related to general satisfaction with life (beta .23, p<.001) and feelings of less hopelessness (beta 0.17, p<.02) (regression model); religiosity also correlated with a poor prognosis (r=-.16, p<.02, uncontrolled); when religiosity included in Cox regression without hopeslessness and life satisfaction, RR of dying was .86, .72-1.01, p=.06)
Roberson, M.H.B. (1987). Folk health beliefs of health professionals. Western Journal of Nursing Research, 9, 257-263. (Q) (C/S survey of convenience sample of 97 nurses and 23 physicians in southern U.S. locality; investigated whether selected folk health beliefs were held by nurses and physicians practicing in fiel of women's health, including prayer, God as a healer, faith, evil spirits, etc.)
Roberts, B.H., & Myers, J.K. (1954). Religion, national origian, immigration, and mental illness. American Journal of Psychiatry, 110, 759-764 (C/S survey of all patients living in New Haven under treatment of a psychiatrist on December 1, 1950; 1,963 cases found; asked about place of birth, rearing, and religion, and nationality of parents; psychiatric diagnosis was determined by patient's psychiatrist or records and categorized into VA diagnostic scheme; religious affiliation determined on 1858 (1059 Catholics, 576 Protestants, and 223 Jews, a distribution similar to that seen in general population; disorders, however, did vary; psychoneurotic and character disorders was 2 1/2 times more common among Jews, whereas Catholics found to have high levels of alcohol and drug addiction (although no Jews had this illness); there was not a higher rate of affective disorders among Jews, as reported by others) (no statistical analysis or controls)
Roberts, D. (1997). Transcending barriers between religion and psychiatry. British Journal of Psychiatry, 171, 188 (letter - not useful)
Roberts, J.A., Brown, D., Elkins, T., & Larson, D.B. (1997). Factors influencing views of patients with gynecologic cancer about end-of-life decisions. American Journal of Obstetrics and Gynecology, 176, 166-172. (C/S survey of convenience sample of 108 patients with gynecologic cancer seen by the Oncology Service of the Department of Ob-Gyn at University of Michigan Medical Center in Ann Arbor (mean age 54); 39 members of a benign disease group came from department's gynecology service (mean age 45); 76% of cancer patients indicated that religion had a "serious place" in ther lives; 49% indicated that they had become more religious since having cancer, whereas 0% indicated they had become less religious; 93% believed their religious lives helped them sustain their hopes, whereas 41% felt their religious lives supported their self-worth; 17% of cancer patients indicated that religious life gave their suffering meaning (compared with 39% of benign disease group); no statistical comparisons) (largely descriptive)
Roberts, L. W., Hollifield, M., & McCarty, T. (1998). Psychiatric evaluation of a "monk" requesting castration: a patient' fable, with morals. American Journal of Psychiatry, 155, 415-420 (an investigation of the negative effects that religious cults can have; gives eight elements of disruptive cults; discusses ethical issues in the physician-patient relationship; update on several different cults)
Roberts, TB (1999). Do entheogen-induced mystical experiences boost the immune system? Psychedelics, peak experience, and wellness. Advances in Mind-Body Medicine, 15, 139-147. (Article it is primarily a discussion of a new theory called "Emxis Hypothesis" that suggests that psychedelic drugs used in a religious context can boost the immune system (salivary immunoglobulin A); no data presented)
Robinson, K.M., & Kaye, J (1994). The relationship between spiritual perspective, social support, and depression in caregiving and noncaregiving wives. Scholarly Inquiry for Nursing Practice, 8, 375-389. (C/S survey of conveniences sample of 17 caregiver wives of Alzheimer victims and 23 noncaregiver wives of healthy adults; administered Reed's Spiritual Perspective Scale to both groups; also administered CES-D and thre scales of social support; examined uncontrolled correlations betwen SPS, CESD, and social support scales in caregivers (n=17) and non-caregivers (n=23); no significant associations emerged) (very poor)
Robinson LC, Blanton PW. (1993). Marital strengths in enduring marriages. Family Relations 42:38-45
Robinson, L.C. (1994). Religious orientation in enduring marriage: an exploratory study. Review of Religious Research, 35, 207-218. (Q) (C/S survey of convenience sample of 15 couples in long-term marriages (30 years or more) asked to discuss their perceptions of the strengths of their marital relationship (ages 54-70, majority college educated, and most incomes over $35,000/yr; couples referred by faculty, staff, and students in department of family relations at a souteastern university); results indicated that "religious orientation may influence marital stability and quality through moral guidance and social, emotional, and spiritual support" (p 207)
Rogalski, S., & Paisey, T. (1987). Neuroticism versus demographic variables as correlates of self-reported life satisfaction in a sample of older adults. Personality and Individual Differences, 8, 397-401. (C/S survey of convenience sample of 120 retired persons aged 55-92 (40 men, 80 women) recruited from senior centers, nutrition sites, religious organizations, and private residences in Los Angeles (67% female, 99% white, mean age 73, 85% in good or excellent health, and 68% religious or devoutly religious); religious commitment measured by self-reported religiousness; Neugarten's 20-item Life Satisfaction Index was dependent variable; self-reported religiousness was the second strongest predictor of life statisfaction (out of 10 predictors) in a multiple regression model) (F=3.1, p<.01) (only other predictors were State Anxiety and Trait Anxiety (Spielberger)
Rogers, R. G. (1996). The effects of family composition, health, and social support linkages on mortality. Journal of Health and Social Behavior, 37,326-338. (1984 national health interview survey, a national probability sample of persons aged 55 or over (n= 15,938) followed 1984-1991; predictor variables included age, sex, race, education, marital status, family composition, health/financial constraints, relatives, friends, community activity (attend shows/movie/concerts), and volunteerism. Subjects asked if during the course of the last two weeks they had gone to church or temple for services or other activities (yes vs. no). Of persons who were alive in 1991, 53.7% attended church or temple in 1984; a person's dead in 1991, 41.1% attended church or temple in 1984; investigator used discrete-time event history methods, including use of SUDAAN, to examine the effects of predictor variables on mortality in a multivariate model; after controlling for demographics, family variables, health constraints (live together because a poor health, limitations in household activities), social support, community activities (attending shows/movies/concerts), and volunteerism, attending church or temple was significantly inversely related to mortality (beta = -.244, p<.001) (this finding not mentioned in discussion or conclusions).
Rogers-Dulan, J., & Blacher, J. (1995). African American families, religion, and disability: A conceptual framework. Mental Retardation, 33, 226-238. (review) (examine how religion, disability and ethnicity relate to adjustment for families, particularly Blacks; report studies that show increased religious commitment is associated with families who keep children with severe disabilities in the home for longer periods of time (Dulan et al 1994))
Rogers-Dulan, J. (1998). Religious connectedness among urban African-American families who have a child with disabilities. Mental Retardation, 36, 91-103
Rohrbaugh, J., & Jessor, R. (1975). Religiosity in youth: A control against deviant behavior. Journal of Personality, 43, 136-155. (C/S survey of 475 high school students and 221 college students from a Rocky Mountain region city (out of random samples); examined relationship between religiosity (measured by an 8-item composite measure of ritual, consequential, ideological, experiential religious dimensions) and deviance or problem behavior; for high school students, religiosity was significantly and inversely related to premarital sex, marijuana use, and general deviant behavior; for college students, relationship was significant for premarital sex and marijuana use; concluded that the salient characteristics of the religious youth are "a relative acceptance of social institutions as worth conserving as they are, a set of values that sustain conformity and eschew self-assertion and autonomy, and a social context that minimizes both opportunity and support for departure from conventional norms" (p 151) (no controls)
Rokach, A. (1996). The subjectivity of loneliness and coping with it. Psychological Reports, 79, 475-481. (C/S convenience sample of 295 men and 338 women, persons "recruited from all walks of life as well as from a local university" (ave age 30, range 13-79, 60% single, ave education 13 years); author's questionniare of loneliness and coping strategies; identified 6 factors using factor analysis, one of which was Religion and Faith (RF); RF factor significantly related to Growth and Discovery (GD) experience and to Interpersonal Isolation (II); suggested that loneliness characterized by GD and II can perhaps find solace in RH; no controls, little discussion) (R 4)
Rokeach, M. (1960). The Open and Closed Mind, NY: Basic Books. (all subjects were college students; found that religious subjects who were dogmatic were also anxious; he concluded that religious beliefs may not be effective as an "anxiety reducing agent"; 202 students (Mich State), Catholics and Protestants vs. nonbelievers on anxiety, r= -.25, p<.05 in favor of nonbelievers ?; 207 students (NY), Ca, Prot, & Jews vs. nonbelievers, r=-.32, p<.05 in favor of nonbelievers) (p 349-350)
Roozen, D.A., McKinney, W., & Thompson, W. (1990). The "Big Chill" generation warms to worship: A research note. Review of Religious Research, 31, 314-323. (C/S survey using pooled data from GSS in 1972, 1973 and 1975 was "early 1970's" reference point (n=1015) and 1982, 1983, and 1984 samples for "early 1980's" reference point (n=1130); documented an overall increase in regular worship attendance from 33.5% to 42.8% over a 10-year period for persons born between 1945 and 1954; over 90% of the increase was found to be due to changes in family status and a conservative drift of social and political attitudes within the cohort)
Rosa, L., Rosa, E., Sarner, L., & Barrett, S. (1998). The close look at therapeutic touch. Journal of the American Medical Association, 279, 1005-1010. Twenty-one practitioners of therapeutic touch with experience from 1 to 27 years were tested under double-blind conditions to determine whether they could correctly identify which of their hands was closest to the investigator's hand. Fourteen practitioners were tested 10 times and seven practitioners were tested 20 times each. The score a 50% would be expected through chance alone. Practitioners of therapeutic touch identified the correct hand in only 44 % of 280 trials. Authors concluded that 21 experienced therapeutic touch practitioners were unable to detect the investigator's "energy field". Suggests that the claims of therapeutic touch are groundless and that further professional use is unjustified.
Rosen, C.E. (1982). Ethnic differences among impoverished rural elderly in use of religion as a coping mechanism. Journal of Rural Community Psychology, 3, 27-34. (C/S survey of convenience sample of 148 active participants from 8 senior citizen centers, who were identified as "high risk" for mental health problems but had been functioning well in these centers over the previous 4 years (78% female, 42% Black, 74% with 8 or fewer years of schooling, 69% received their total income from social security or public assistance, living in Georgia); asked, "Judging from the things that you have told me today, you seem to be active and able to keep going even though you've had a hard life. What would you say keeps you going?"; spontaneous responses were recorded: 40% indicated religion (51% of Blacks, 28% of Whites), 22% activities, 14% health-maintenance behaviors, 12% will power, and 9% social/affiliative behaviors; when asked how they dealt with unhappiness or depression, 32% indicated activity, 26% religion (37% of Blacks and 14% of Whites), and 26% social/affiliative behaviors; the more frequently that the respondent reported using religion to cope, the more likely they were to report greater satisfaction with what they had done with their past lives (r=.12, p<.05) and greater current life satisfaction (.13, p<.05); the more likely they were to report using religion as a criterion for evaluating the quality of their lives, the more optimistic the future was viewed (.15, p<.05) and the less they reported feeling lonely (.13, p<.05) (no controls) (good study)
Rosen, G. (1971). History in the study of suicide. Psychological Medicine, 1, 267-285 - see other file
(?) Rosenbaum, E., & Kandel, D.B. (1990). Early onset of adolescent sexual behavior and drug involvement. Journal of Marriage and the Family, 52, 783-798. (C/S 1984 survey of probability sample of 2,711 persons ages 19-20 in the United States (Blacks, Hispanics, and economically disadvantaged white youth were oversampled); using regression analysis, examined probability of initiating intercourse by age 16; among males, religiosity (frequency of religious attendance 1-6) was inversely related to outcome (beta -.09, p<.001), as it was among females (beta -.13, p<.001);)
Rosenberg, M. (1962). The dissonant religious context and emotional disturbance. American Journal of Sociology, 68, 1-10. (asks the question, "Does a Catholic child raised in a Protestant neighborhood... show more symptoms of anxiety and derpession than one reared in an environment inhabited by his coreligionists?" (pp 1-2); C/S survey of a stratified random sample of high-school juniors and seniors in ten high schools in New York State; 495 Catholics, 405 Protestants, and 121 Jews; found that children reared in dissimilar neighborhoods in terms of religious affiliation were more likely to manifest low self-esteem, psychosomatic symptoms, and depressed affect) (no controls)
Rosenberg, C.M., & Amodeo, M. (1974). Long-term patients seen in an alcoholism clinic. Quarterly Journal of Studies on Alcohol, 35, 660-666. (C/S survey of systematic sample of 22 long-term alcoholics (attending Boston clinic for 5 years or longer) with a consecutive sample of 121 patients who came to alcoholism clinic for the first time betwen 1971 and 1972; there were more Catholics among long-term patients 77% vs. 62% (no statistical association given; no controls; no discussion)
Rosengren, A., Tibblin, G., & Wilhelmsen, L. (1991). Self-perceived psychological stress and incidence of coronary artery disease in middle-aged men. American Journal of Cardiology, 68, 1171-1175. (12-year prospective cohort study of 6,935 men ages 47-55, examining relationship between stress and occurence of MI or death from CAD; 6% of men with low stress ratings had events, compared with 10% of men with high stress ratings (OR=1.5, 95% CI 1.2-1.9), persisting after controlling for age and othe risk factors; similar independent associations were seen with stroke (OR 1.8, 95% CI 1.1-2.8, after controlled); beautiful graph of stress related to CAD, p 1173)
Rosenstiel, A.K., & Keefe, F.J. (1983). The use of coping strategies in chronic low back pain patients: relationship to patient characteristics and current adjustment. Pain, 17, 33-44 (C/S survey of convenience sample of 61 chronic low back pain patients (42 females, 19 males) referred to Behavioral Physiology lab at Duke for behavioral treatment of pain; pain at least of 6 months duration (average 6 years); diverting attention and prayer subscale was positively related to pain level (p<.001) and functional impairment (p<.05) (controlled in regression model); but see Turner & Clancy 1986 study).
Rosenwaike, I. (1984). Changing patterns of lung cancer among socio-cultural groups in New York City. American Journal of Public Health, 74, 839-840. (cohort analysis of lung cancer deaths among whites age 35 or over were examined across three religious groups in New York City in 1969-71 and 1979-81; religious denomination determined by cemetary of burial; compares findings to Seidman's data collected in 1949-51 and 1959-61; among males, Catholics showed the greatest relative increase over the 30-year period, Protestants showed lower relative increases, and Jews showed markedly lower increases; this pattern was not replicated among women) (no statistics, no controls)
Rosik, C.H. (1989). The impact of religious orientation in conjugal bereavement among older adults. International Journal of Aging and Human Development, 28, 251-260. (C/S survey of convenient sample of 159 elderly widows and widowers (all white) from support groups for widows and widowers in southern California urban area; I-E scale of Gorsuch and Venable ("age universal" scale); ER related to greater grief (Texas Inventory of Grief) (partial r=.35, p<.0005) and depression (GDS) (partial r=.20, p<.05) for widows (n=139), and greater grief (.38, p<.05) and depression (.27, p<.05) for widowers (n=20); IR related to greater grief among widows (partial r=.15, p<.05), but unrelated to depression) (hierarchical regression) (negative study)
Rosner, F. (1999). Complementary therapies and traditional Judaism. Mount Sinai Journal of Medicine, 66,102-105. (Discusses the Jewish tradition in medicine, and its role in medical care. Notes that Judaism sanctions therapies such as prayer, faith healing, and amulets. Notes that confidence in the healing powers of God to prayer in contraction is encouraged, provided that it be used alongside of traditional medicine.)
Ross, C.E. (1990). Religion and psychological distress. Journal for the Scientific Study of Religion, 29, 236-245. (C/S 1984 telephone survey of a probability sample of 401 Illinois residents (ages 18-83); dependent variable was psychological distress measured by symptoms of depression and anxiety (Langner index); single-items of religious preference and strength of belief and a 2-item index of trust in God used to capture religiosity; regression analysis controlling for 7 control variables, including personal efficacy and willingness to express feelings, indicated that Catholic and Jewish religious preferences were significantly related to greater psychological distress, whereas strength of belief was inversely related to distress (-.12, p<.05); trust in God was weakly and insignificantly correlated with distress (-.05); concluded that strength of religious belief correlated with less psychological distress)
Ross, DC, Thomas CB. (1965). Precursors of hypertension and coronary disease among health medical students: discriminant funcion analysis III. Bulletin of the Johns Hopkins Hospital 117:37-57.
Ross, L. (1995). The spiritual dimension: Its importance to patients' health, well-being, and quality of life and its implications for nursing practice. International Journal of Nursing Studies, 32(5), 457-468. (review) (the nurse's role in spiritual care is discussed)
Ross, L.A. (1997). Elderly patients' perceptions of their spiritual needs and care: a pilot study. Journal of Advanced Nursing, 26, 710-715
Ross, LT, & Kaplan, K. J. (1993-1994). Life ownership orientation and attitudes toward abortion, suicide, doctor-assisted suicide, and capital punishment. Omega, 28, 17-30.
Roth, P.D. (1988). Spiritual well-being and marital adjustment. Journal of Psychology and Theology, 16, 153-158 (C/S survey of a convenience sample examining relationship between spiritual well-being (measured by Palouzian & Ellison's SWB scale) and adjustment measured by Dyadic Adjustment Scale) in 147 married individuals recruited from three churches in Southern California; spiritual well-being correlated well with marital adjustment; among wives (n=90), but not husbands (n=57), religious well-being (RWB) was correlated with marital satisfaction (.39, p<.001), marital cohesion (.24, p<.05), marital consensus (.28, p<.01), and overall marital adjustment (.37, p<.001) (no covariates controlled)
Rothbaum, B.O., & Jackson, J. (1990). Religious influence on menstrual attitudes and symptoms. Women and Health, 16, 63-78. (C/S survey of menstrual attitudes and symptoms of a convenience sample of 18 orthodox Jewish "ritual bath" (Mikvah) attenders, 23 orthodox Jewish non-Mikvah attenders, 35 Protestant, and 45 Catholic women; no difference in four groups in menstrual symptoms) (no controls)
Rouse IL, Armstrong BK, Beilin LJ. (1982). Vegetarian diet, lifestyle and blood pressure in two religious populations. Clinical and Experimentaly Pharmacology and Physiology 9(3): 327 330.
Rudestam, K.E. (1972). Demographic factors in suicide, in Sweden and the United States. International Journal of Social Psychiatry, 79-90. (compares characteristics of 50 consecutive suicides in U.S. and 50 consecutive suicides in Sweden; high percentages of persons with "none" for degree of religiosity in Sweden (80%) and U.S. (12%); no controls for comparison with general population, however)
Rudnick, A. (1996). Psychotherapeutic effects of religion. Psychosomatics, in press (case study illustrative)
Runions, J.E. (1974). Religion and psychiatric practice. Canadian Psychiatric Association Journal, 19, 79-85. (Q, with case studies)
Ruppel, H.J. (1970). Religiosity and premarital sexual permissiveness: A response to the Reiss-Heltsley and Broderick debate. Journal of Marriage and the Family, 32, 647-655. (CS, random, 437 college students at N. Illinois Univ; relig by 8-item Faulkner-Dejong religiosity scale (5-dimensions, although mostly belief; no church activity); premarital sex permissiveness by Reiss scale; relig inversely related to PSP (p<.001), stratifying by sex, academic class, social class, and religious affiliation) (R-6)
Russo, N. R., & Dabul, A.J. (1997). The relationship of abortion to well-being. Do race and religion make a difference. Professional Psychology: Research and Practice, 28, 23-31. (CS prob sample of 1189 B and 3147 W women in US; Catholic vs non-Catholic women, high church attendance vs low church attendance; religious affiliation or church attendance unrelated to self-esteem; regression analyses) (R-8)
Rutledge, C.R., Levin, J.S., Larson, D.B., & Lyons, J.S. (1995). The importance of religion for parents coping with a chronically ill child. Journal of Psychology and Christianity, 14, 50-57. (C/S of sample of convenience of 102 parents of children (ave age 7) with chronic illness for an average of 5 years, gathered from outpatient clinics and support groups in Virginia (69% women, 90% white, 58% Protestant, 24% Catholic, 16% Jewish); changes in religious coping since having to cope with a chronically ill child assessed with 4 items, which were summed and dichotomized into "stable" and "change"; non-religious coping measured with 5 categories, responses summed and dichotomized into stable and change; there was not much change in their use of religious resources as a result of their child's chronic illness; parents with "stable" religious coping were more likely to experience stable use of financial, familial, and social coping (e.g., non-religious coping behaviors); if there is a change in religious coping, then changes in other types of coping are required) (poor study) (no controls)
Ryan, Patricia L. (1998). Spirituality Among Adult Survivors of Childhood Violence: A Literature Review. The Journal of Transpersonal Psychology, 30(1):39-51. Review of literature on the spirituality of childhood survivors of violent abuse; Concludes many survivors change religious practice by becoming apostates, converting, or withdrawing inward; some express negative attitudes towards religion and God. Spirituality often spontaneously mentioned in recovery stories.
Ryan, R.M., Rigby, S., & King, K. (1993). Two types of religious internalization and their relations to religious orientations and mental health. Journal of Personality and Social Psychology, 65, 586-596. (C/S survey of four convenience samples: (1) 105 undergraduates at a secular univerity (who were matched by age and sex with 105 evangelical subjects drawn at random), (2) 151 students from two Christian colleges (Methodist and Catholic), (3) 42 subjects from adult Protestant Sunday school, and (4) 342 participants in "summer evangelical projects" in New York City (most of samples from northeastern U.S.); 116-item self-esteem inventory (SEI), self-actualization index (SAI), General Health Questionnaire (GHQ), Marlowe-Crowne SDS, Allport & Ross' 20-item Religious Orientation Scale (ROS), Batson's 12-item Doctrinal Orthodoxy Scale, Batson & Ventis' 27-item Religious Life Inventory (RLI), Batson's Means-Ends-Quest scale (MEQ), Belief in Personal Control Scale (BPCS), and 12-item Christian Religious Internalization Scale (CRIS); in Sample 2 (Christian College Sample), IR was inversely related to anxiety (-.16, p<.05), depression (-.23, p<.01) and total GHQ score (-.20, p<.05), and was positively related to global self-esteem (.25, p<.01), identity integration (.21, p<.01), and self-actualization (.43, p<.001); Quest scale was unrelated to any mental health measures; in Sample 3 (adult Protestant Sunday school participants), no religioanship between IR and mental health outcomes except positive relationship with identify integration (.36, p<.05); CRIS identification subscale was positively related to SAI, identity integration, and SEI in Sample 4 (evangelical adolescents) (no controls) (messy design)
Ryan, J.M.E. ( ? ). Measuring aspects of spirituality. In M. Frank-Stromberg (ed), Instruments for Clinical Nursing Research .Norwalk, CT: Appleton & Lange, pp 141-149 (good review).
