Past Research
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Takahasi, Y. (1989). Mass suicide by members of the Japanese Friend of the Truth Church. Suicide and Life-Threatening Behavior, 19, 289-296. (discussed in terms of a Japanese feudal form of suicide called Junshi (subordinates followed the feudal lord's death by committing suicide), religion and current social changes in Japanese society, and destructive aspects of a cult)
Talbot, M. (2000). Placebos work! So why not use them and medicine? New York Times Magazine, Jan. 9, pp 34-39, 44, 58-60.
Tamburrino, M.B., Franco, K.N., Campbell, N.B., Pentz, J.E., Evans, C.L., & Jurs, S.G. (1990). Postabortion dysphoria and religion. Southern Medical Journal, 83, 736-738. (C/S mailed survey of a convenience sample of 71 women identified with post-abortion dysphoria participating in peer-led support groups (ages 15-25, 94% married, 54% college degrees, 82% Protestant; answered a questionnaire through mail; 46% had changed their denomination to a fundamentalist or evangelical church since the abortion; those who switched experienced significantly less passive-agression (p<.007), ethanol abuse (p=.01), and avoidance (p<.05) (uncontrolled)
Tapanya, S., Nicki, R., & Jarusawad, O. (1997). Worry and intrinsic/extrinsic religious orientation among Buddhist (Thai) and Christian (Canadian) elderly persons. International Journal of Aging and Human Development, 44, 73-83. (C/S 52 elderly adults (65-90) from Fredericton, New Brunswick, and 52 from northern Thailand (convenience) (65-89); Penn State Worry Questionnaire; 20-item Gorsuch-Venable I-E scale; words church, God, Bible were modified for Thai version; controlling only for gender in regression, found IR inversely related to worry (-.24, p<.01) (combined sample); this was especially true in Buddhists (-.37, p<.01), whereas ER was positively related to worry only in Buddhists); among things that each group worried about, Church/Temple was ranked 2nd among Buddhists, but lower than 6th for Christians) (R-7)
Targ, E. (1997). E. value waiting distant healing: the research review. Alternative Therapies in Health & Medicine, 3 (6), 74-78.
Tate, JL (1998). The observant Jewish physician. Journal of the Medical Association of Georgia, 87, 309-310.
Taub, E., Steiner, S.S., Weingarten, E., & Walton, K.G. (1994). Effectiveness of broad specturm approaches to relapse prevention in severe alcoholism: A long-term randomized controlled-trial of transcendental meditation, EMG biofeedback, and electronic neurotherapy. Alcoholism Treatment Quarterly, 11(1/2), 187-220. Conducted at Rehab Center for Alcoholics and DC Veteran's Home in Washington DC area. Subjects were male, inner-city, highly transient, "skid-row" type alcoholics with long histories of alcohol abuse. 80% Black. Approximately 1/3 of the volunteers who were tested and interviewed were excluded from eligibility on the basis of severe brain damage, serious medical problems, IQ's below 80 (Beta Test), diagnosis of psychosis, or previous exposure to one of special therapies. By end of subject intake period (19 months), 913 of the patients who had volunteered for the study had been offered one of three therapies, 250 became subjects in study by completing the first week of therapy. Half were randomly assigned to a once per month follow-up assessment protocol and the other half to a once per six month protocol. At 6, 12 & 18 months after leaving the center, the Transcendental Meditation (TM) & EMG Biofeedback (BF) groups had considerably more non-drinking days than Routine Therapy (RT) and Neurotherapy (NT), both in absolute terms and in terms of individual pre-post-treatment measure differences. When individual pre-post-treatment measure differences were used, TM & BF showed 24-39% fewer drinking days than RT & NT. ANOVA's showed significant differences between the four groups at each follow-up point (p<.01 at 6 months, p<.05 at 12 months, p<.01 at 18 months). At 6 & 12 months, TM & BF<NT><RT. At 18 months TM & BF >< NT & RT. % of subjects completely abstinent in TM & BF groups was from 1.5 times to 2.5 times as great as NT & RT at each follow-up interval. Largest improvement was seen at 18 months for both TM & BF. combined TM & BF groups had more subjects who had been completely abstinent since leaving the treatment center than the combined RT & NT groups for 6, 12, & 18 months (p's = .02, .057, & .009 respectively, using the Z test for difference between two proportions (one tailed). Responses on the Profile of Mood States before special techniques (day 25) and after completion of the institutional phase of instruction and practice of techniques (day 62) showed significant degree of elevation of mood and decrease in negative affect on 5/6 scales for TM. 2/6 scales for BF, and 0/6 scales for RT & NT. Adherence rates for these TM subjects were comparable to rates for general population.
Taubes, T. (1998). "Healthy avenues of the mind": psychological theory building and the influence of religion during the era of moral treatment. American Journal of Psychiatry, 155, 1001-1008. (Notes that moral treatment was the first established form of psychiatric care in the United States, in traces it to its historical roots in Europe between 1815 and 1875. In particular provides quotes from persons such as Samuel Woodward, John Grey, and Amariah Brigham (editors of the American Journal of Psychiatry) concerning their views about the importance of religious practice for mentally ill patients -- especially attending religious services)
Tauxe, RV (1998). The evolution of an epidemiologist: a Unitarian-Universalist in public health. Journal of the Medical Association of Georgia, 87, 305-308.
Tavris, C., & Sadd, S. (1977). The Redbook Report on Female Sexuality. New York: Delacorte Press (don't have) (found that very religious women reported greater happiness and satisfaction with marital sex than either moderately or nonreligious women; higher proportions of the religious group claimed to have orgasm more often and reported greater satisfaction with the frequency fo their sexual life than non-religious peers)
Taylor, J., & Jackson, B.B. (1990). Factors affecting alcohol consumption in Black women: Part II. International Journal of the Addictions, 25, 1287-1300. (CS, 289 of 599 randomly selected inner city Black women (Pittsburgh); 9-items Spilka et al (1985) IR scale and 10-items from King & Hunt 1973 scale (IR,NORA,RB); LISREL used to examine predictors; religiousness was related to less alcohol use) (R-6)
Taylor, R. J., Chatters, L. M. (1986). Church-based in formal support among elderly blacks. The Gerontologist, 26, 637-642.
Taylor, R.J. (1986). Religious participation among elderly blacks. The Gerontologist, 26, 630-635. (C/S survey of probability sample of 581 Blacks in National Survey of Black Americans who were ages 55 or over (mean age 67, 39% married, average family income $8,000/yr); 78% official members of a church; 5% attended church everyday and 47% attended at least weekly (women more than men); 59% indicated they were very religious, and only 1% not religious at all; examined correlates of church attendance and church membership using regression models)
Taylor, R.J., & Chatters, L.M. (1988). Church members as a source of informal social support. Review of Religious Research, 30, 193-203. (C/S survey of probability sample of 2,107 Black Americans that examined predictors of the receipt of support from church members (25.4% of sample); church attendance and subjective religiosity were major predictors in regression model)
Taylor, R.J., & Chatters, L.M. (1991). Nonorganizational religious participation among elderly black adults. Journal of Gerontology: Social Sciences, 46, S103-111. (C/S survey of a national probability sample of 581 Black Americans (National Survey of Black Americans); examined rates and predictors of non-organizational religious activities: reading religius materials, watching / listening to religious programs, prayer, and requests for prayer)
Taylor, R.S., Carroll, B.E., & Lloyd, J.W. (1959). Mortality among women in 3 Catholic religious orders with special reference to cancer. Cancer, 12, 1207-1225. (compares cancer mortality experience of nuns with women in general population (both single women and married women); three orders of Sisters, 2 in Mass and 1 in NY; examined mortality among Sisters born in 1870 or later through 1954; compared with mortality among Massachusetts women and with U.S. native white women 1900-1953; Sisters showed lower total cancer mortality than did the controls ages 20-59, with higher rates above that age and total experience about the same; total risks for Sisters of cancer of the genital organs was about 22% lower than for all white women; TB was the principal contributor to the higher mortlaity of Sisters during the period studied; sisters made a greater improvement than controls with time)
Taylor, S.E., & Brown, J.D. (1988). Illusion and well-being: A social psychological perspective on mental health. Psychological Bulletin, 103, 193-210. (positive illusions may enhance mental health -- enhancing ability to care about others, ablity to be happy or contented, and ability to engage in productive or creative work; especially effective when the individual is theatened) (R)
Tellis-Nayak, V. (1982). The transcendent standard: The religious ethos of the rural elderly. The Gerontologist, 22, 359-363. (C/S survey involving a "scientifically drawn random sample" of 259 persons aged 60 or older in upstate New York (96% white, 64% female, 84% registered voters); 26% Catholic 26% Methodists, 17% Baptists, 17% Presbyterians, 12% Episcopalians, 8% Lutherans, 1% Jewish); assessed four dimensions of religiousness -- ideology, ritual, experience, and consequence (but knowledge dimension deleted) (Glock 1962) by 1 item each, and summed to form religiosity scale; does not describe how outcome measures were assessed in any detail; regression analyses controlling for sex, age, marital status, and health revealed that religiosity was inversely related to death anxiety (beta -.234, SE .053, second only to health), was positively related to psychic well-being (beta .152, SE .133, p=ns), and positively related to meaning in life (beta .511, SE .111, as the strongest predictor) (moderate)
Templer, D.I., & Dotson, E. (1970). Religious correlates of death anxiety. Psychological Reports, 26, 895-897. (C/S survey of convenience sample of 213 junior and senior college students in psychology classes at Western Kentucky University; religious inventory and Templer DAS were administered; showed no relationship between death anxiety and any of the 8 items in religious inventory); negative study; note that the mean DAS score for this population was 6.37 (SD 3.10), compared to 3.40 (SD 2.77) in the study below) (no controls)
Templer, D.I. (1972). Death anxiety in religiously very involved persons. Psychological Reports, 31, 361-362. (in contrast to the previous study (which surveyed college students for whom religion had little importance), involved a C/S survey of religiously very involved persons participating in interdenominational Protestant evangelical retreats in Midwest and South; 267 of 390 retreat participants were mailed survey and returned it (106 males and 161 females); ages unknown; death anxiety by Templer's DAS; 5/8 religious inventory items demonstrated significantly lower death anxiety for the more religious; strength of attachment to belief system (p<.01), frequency of religious attendance (p<.05), belief in an afterlife (p<.01), literal interpretation of Bible (p<.01), strength of religious conviction (p<.01) were all associated with less death anxiety; furthermore, the DAS means were lower than in any other population in which the DAS was employed; no variables controlled)
Templer, D. I., & Veleber, D. M. (1980). Suicide rate and religion within the United States. Psychological Reports, 47(3), 898.
Templeton JM (1998). Commencement address, Buena Vista University, May 24.
Tenant-Clark, C.M., Fritz, J.J., & Beauvais, F. (1989). Occult participation: Its impact on adolescent development. Adolescence, 24 (96), 757-772. (C/S survey of convenience sample of 25 adolescent volunteers from inpatient and outpatient drug/alcohol programs (64% male, mean age 16, 64% Christian, 80% white) compared with community sample of 25 adolescents recruited from community (36% male, ave age 16, 96% Christian, 88% white) in Colorado; substance abuse group was more involved in occult activities (measured by 38-item Adolescent Magic Questionnaire -- involving occult rituals, games, literature, and paraphernalia, and involvement in magic, illegal activities, drug use, and peer influence); the high occult group had more tolerance for deviant behavior, more chemical use, more tolerant attitudes toward chemical use, greater depression, lower self-esteem, and less positive feelings about religion; substance abuse cases less likely to have positive feelings about religion (7.0 vs 8.6, p<.05); those with high occult involvement had less positive feelings about religion (6.2 vs. 8.4, p=.016, analyses uncontrolled)
Tennison, J.C., & Snyder, W.U. (1968). Some relationships between attitudes toward the church and certain personality characteristics. Journal of Counseling Psychology, 15, 187-189. (C/S survey of convenience scample of 299 undergraduate Protestant psychology students at Ohio University; administered the Thurstone & Chave Scale for Measuring Attitudes toward the Church, the Kirkpatrick Religiosity Scale -- combining scores to obtain a religiosity index; Edwards Personal Preference Schedule (personality measure); religiosity was inversely correlated with achievement (-.20, p<.01), autonomy (-.35, p<.01), dominance (-.15, p<.01), and positively relatd to absement (.27, p<.01); however, religiosity was positively related to deference (.17, p<.01), affiliation (.29, p<.01), nurturance (.27, p,.01, and inversely related to agression (-.15, p<.01) (no variables controlled); authors concluded that their findings supported Freud's conceptualization of religion) (negative study)
Thearle, M.J., Vance, J.C., Najman, J.M., Embelton, G., & Foster, W.J. (1995) Church attendance, religious affiliation and parental responses to sudden infant death, neonatal death and stillbirth. Omega-Journal of Death and Dying, 31, 51-58. (prospective study of families experiencing SID, neonatal death, or stillbirth (n=258) were assessed on anxiety and depression and church attendance, compared with control families without bereavement (n=249); bereaved do not attend church more frequently than non-bereaved (but are more likely affiliated with denomination, p=.02); religious attenders have less anxiety and depression, although no stats given for that association) - HGK. Prospective study in SE Queensland, Australia to examine emotional health of parents after a stillbirth (SB; fetal death) neonatal death (NND), or Sudden Infant Death Syndrome (SIDS) from 1985-1988. Families were matched with control families (live-born child) for date of birth, gender of child, and socioeconomic status. Interviews took place 2 months after death, were completed separately by fathers and mothers. Questions included: What religion are you now? How often do you go to church? How often have you been to church in the last month? No statistical differences between the 3 control groups matched with each family, so results for 3 groups were combined for analysis. Significant differences between anxiety and depression scores for mothers and fathers (p<.001) and between each participant group and combined control group (p<.001). No significant differences between participant groups except for the comparison of maternal anxiety between SIDS and the SB group. Anglicans had significant fewer children and fewer SIDS than Catholics or others (x2 test; p=.02) 60.7 of church goers (who lost child) manifested high anxiety compared with 66.2 of those who never attended. For controls it was 32.6% of attendees vs. 38.2% non-attendees. More frequent church attendees had lower depression rates regardless of whether they've lost a child or not. - TB
Thiel, M. M., Robinson, M. R. (1997). Physicians' collaboration with chaplains: difficulties and benefits. Journal of Clinical Ethics, Spring, 8 (1), 94-103. Discusses spirituality/religion as a legitimate area for medical inquiry; discusses difficulties in relationships between chaplains and physicians; discusses consultation with chaplains being an essential part of spiritual and ethical care; discusses two cases and provides commentaries. Useful article.
Thoits, P.A. (1986). Social support as coping assistance. Journal of Consulting and Clinical Psychology, 54, 416-423. (review) (reconceptualizes social support as "coping assistance", with both coping strategies and support strategies derived from a more general therapy of stress buffering; stresses that similarity in social background and values reduces the probability that others will offer inappropriate or unacceptable coping assistance (using religion as an example); very little else on religion)
Thomas, L.E., & Cooper, P.E. (1980). Incidence and psychological correlates of intense spiritual experiences. Journal of Transpersonal Psychology, 12, 75-85. (C/S survey of a convenience sample of 305 persons attending introductory college classes, religious organizations, and civic groups (20 adults ages 17-29, 110 adults 30-59, and 75 persons age 60 or over; 68% women); asked "Have you ever had the feeling of being close to a powerful spiritual force that seemed to lift you outside of yourself?", and responses coded into 5 categories: no experience, uncodable, mystical, psychic, traditional church-related faith and consolation; results indicated at 34% reported "yes" to the above question (similar to larger surveys in U.S. and Great Britain, which indicated rates of 35% and 36%, respectively); the largest proportion of responses (16%) were "faith and consolation" type experiences; 8% were psychic; and 10% were uncodable or pseudo-spiritual; fear of death and manifest anxiety was unrelated to category of response, although "intolerance of ambiguity" was highest among the "no experience" group (p<.001) (uncontrolled)
Thomas, M.E., & Holmes, B.J. (1992). Determinants of satisfaction for Blacks and Whites. Sociological Quarterly, 33, 459-472. (CS prob sample of 5629 persons in Quality of Amierican Life survey (5032 W, 597 B); well-being measured by domain satisfaction scale; 2-item religion scale (attendance and religion-mindedness); religion related to life satisfaction for both W (.17, p<.01) and B (.29, p<.001) (uncontrolled r); when 13 covariates controlled, associations remained robust (p<.001), although were somewhat more strongly related to LS in Blacks than Whites (p<.01) (R-10)
Thomas, S.B., Quinn, S.C., Billingsley, A., & Caldwell, C. (1994). The characteristics of northern Black churches with community health outreach programs. American Journal of Public Health, 84, 575-579. (C/S survey of probability sample of 635 Black churches in northern US; discovered 8 characteristics associated with community health outreach progams: church size and education of minister were two strongest predictors correctly classifying 88% of churches with outreach programs; describes church-based efforts to disseminate a wide range of health information and services; concluded that Black churches can serveas important avenues of health promotion and disease promotion)
Thompson, M.P., & Vardaman, P.J. (1997). The role of rleigion in coping with loss of a family member in homicide. Journal for the Scientific Study of Religion, 36, 44-51. (C/S survey of religious coping among 150 family members (out of 545) of homicide victims, mostly Black (90%) (Atlanta, GA); systematic, but 58% unreachable by phone; examined spiritually based coping, religious support, avoidance, pleading, good deeds, and discontent; religious coping behaviors were very common, except spiritual discontent; religious coping activities were related to more distress; religious support was inversely related to PTS symptoms and distress, whereas pleading, deeds, and discontent were positively related to it) (p<.05, after controls); "pleading to God" scale related to greater distress on botj measures (beta .16-.34) (education, traumatic LE hx, and other RC variables controlled); spiritually based coping scale was unrelated to scale of psychological distress and a PTS scale) (R-6)
Thoresen, C.E. (1990). Long-term, 8-year followup of recurrent coronary prevention project: Invited Symposium. Uppsola, Sweden: First conference of the International Society of Behavioral Medicine, June 14. (don't have) (multi-factor interventions for post-heart-attack patients which include a spiritual component have been associated with reduced risk of repeat myocardial infarction)
Thorndike EL (1939). American cities and states: variation and correlation in institutions, activities, and the personal qualities of the residents. Annals of the New York Academy of Sciences, (4), 213-298. Three indices: G (General goodness of life for good people in the community in question), I (Per capita income of its residents), and P (Personal qualities of intelligence, morality and care for their families). Used data from 1926 Census of Religious Bodies to compute per capita membership (13 yrs. and older) for all churches, Jewish, Roman Catholic and Unitarian/Universalist/Christian Scientist. All churches combined had -.21 correlation with G and -.245 with P (-.13 & -.20 for states). Unitarian/Universalist/Christian Scientist were exception with .51 and .52 for cities and .61 and .71 for states. For Jews it was -.015 with G & -.40 with P in cities (.26 with G and .26 with P in states) and Roman Catholics were .15 with G and -.205 with P in cities (-.30 with G and .17 with P in states). All I correlations were positive. Jews .38/ cities and .71 states; Roman Catholics .345/ cities & .70 states; all churches; .015/ cities and .201 states.
Thorne, C., Nickerson, D., & Gemmel, D. (1996). The relationship between religiosity and health-risk factors in geriatrics. Journal of Religion and Health, 35 (2), 149-158. (C/S survey of random sample of 990 non-institutionalized persons age 62 or older in Youngstown, OH; three religious quesetions and 5 life-style questions; the relationship between religion and health risk seems minimal; no difference in alcohol use or exercise, but significantly less cigarette smoking by religious attendance (p=.01) and non-attendance participation (p<.001) (no controls)
Thornton, A., & Camburn, D. (1989). Religious participation and adolescent sexual behavior and attitudes. Journal of Marriage and the Family, 51, 641-653. (prospective cohort study; probability sample of children in the Detroit area by birth-date in 1961; mothers interviewed in 1962, 1963, 1966, 1977, and 1980; children interviewed in 1980 at age 18; in 1980, interviews with 888 mother-child pairs were obtained (children excluded if married, 3%); premarital sexual behavior and attitudes assessed; all 1980 cross-sectional correlations except 1962 mother's church attendance); among children, those most likely to have premarital sex, who had the most partners, and who had the most permissive attitudes toward sex -- were those with no religious affiliation, those who never or infrequently attended church, and those who indicated that religion was not important in their lives; these associations largely persisted when other factors were controlled using structural equation modeling)
Thorson, J.A., & Powell, F.C. (1989). Death anxiety and religion in an older male sample. Psychological Reports, 64, 985-986. (C/S survey of 103 older whites males (ages 61-88); assessed death anxiety with multi-dimensional DA scale (Thorson & Powell 1988) and IR by Hoge IR scale; no correlation between DAS and Hoge scores, or with DAS score and any of 10 Hoge items; only DAS item correlated with Hoge scores was "I am not at all concerned over whether or not there is an afterlife" (r=-.41, p<.001) and "I am looking forward to a new life after I die" (r=.55, p<.001); concluded that, "Intrinsic religion may be a comfort to older men, but it does not appear to be an element that modifies death anxiety meaningfully." (p 986) (no controls)
Thorson, J.A., & Powell, F.C. (1990). Meanings of death and intrinsic religiosity. Journal of Clinical Psychology, 46, 379-391. (C/S survey of convenience sample of 345 persons acquired through AARP members (26), a civic organization (103), a continuing education program (55), and a university (162); mean age was 44, 52% women, 98% white; Hoge's IR scale administred, along with 25-item Nehrke death anxiety scale; sample divided into those with top 40% death anxiety scores and those with bottom 40% of scores; high DA group had 7/10 IR item scores lower than the low DA group; among low DA group, IR was significantly and inversely related to death anxiety (-.31), but was unrelated to death anxiety in the high DA group; sample then divided into top and lower 40% IR groups; high IR group had significantly lower death anxiety on 17 of 25 DA items) (no control variables)
Thorson, J.A., & Powell, F.C. (1991). Life, death, and life after death: meanings of the relationship between death anxiety and religion. Journal of Religious Gerontology, 8, 41-56. (C/S survey of convenience sample of 389 persons (65 HS students, 48 university undergraduates, 29 graduate students, 128 education program participants, and 119 persons attending a university senior citizens' day (81% women, 91% White); 6 religious items assessed and scored in a way that higher scores indicate lower levels of religiousness; 25-item death anxiety scale also administered; each of the six religious items and the total religiosity score was related to less DA (total score r=.37, p<.001); correlations were strongest with respect to life after death, rather than depth of religious belief or behaviors; concludes that promise of an afterlife is the main aspect of religion that moderates death anxiety (no controls)
Thorson, J.A. (1991). Afterlife constructs, death anxiety, and life reviewing: The importance of religion as a moderating variable. Journal of Psychology and Theology, 19, 278-284. (basically the same study as published above in Journal of Religious Gerontology)
Tiebout, H.M. (1944). Therapeutic mechanisms of Alcoholics Anonymous. American Journal of Psychiatry, 100, 468-473. (notes that Alcoholics Anonymous was started in 1934 by William Wilson who found an answer to his drinking problem in a personal religious experience; AA works in three ways: (1) weekly meetings whetere experiences and problems are discussed, (2) urged to read AA book which contained basic tenets, (3) members work with prospects who are making their initial contact with the group (helping others); results recorded by NY office: 5 recovered 1st year....8,000 recovered at end of 7th year; claim that 75% of persons who really try their methods recover; he re-tell's Bill Wilson's initial experience; at the pit of dispair, giving up his reliance on his omnipotence to that of a higher power) (excellent comment)
Tillman, J. G. (1998). Psychodynamic psychotherapy, religious beliefs, and self-disclosure. American Journal of Psychotherapy, 52, 273-286.
Time (1996). Faith and healing: Can prayer, faith and spirituality really improve your physical health? Time Magazine, June 24, 1996, pp 58-68 (telephone poll of 1,004 adult Americans taken for TIME/CNN on June 12-13 by Yankelovich Partners, Inc.; 82% of respondents to a CNN/Time poll reported they believed in the healing power of prayer)
Timio, M., Verdecchia, P., Venanzi, S., Gentili, S., Ronconi, M., Francucci, B., Montanari, M., & Bichisao E (1988). Age and blood pressure changes. A 20-year follow-up study in nuns in a secluded order. Hypertension, 12, 457-461. (20-year prospective cohort study of 144 nuns belonging to a secluded monastic order and 138 laywomen controls; while average blood pressures in the two groups were equal at the start of the study, blood pressures increased over time only in the laywomen; mean slope of the regression line was 0.89 in the nuns and 2.17 in the laywomen (p<.0001), adjusting for education, race, weight, body mass index, smoking, family history of hypertension, serum cholesterol and triglycerides, and 24 hour urinary sodium excretion; although the finding was attributed to the nuns being isolated from the stresses of society, religious belief and activity may have also played a role)
Tix, A.P., & Frazier, P.A. (1997). The use of religious coping during stressful life events: Main effects, moderation, and medication. Journal of Consulting and Clinical Psychology, in press (prospective cohort study of 239 of all 410 patients receiving renal transplants at University of Minnesota Hospital between 1992 and 1994, and 179 of 407 "significant others" of patients; survey was performed 3 months after surgery (T1); 174 patients and 123 significant others participated in Wave II at 12 months after surgery (T2); characteristics of patients were 42% Protestant, 35% Catholic, 3% Jewish, and 9% none; average age was 42 and 64% were men; modal income was more than 40,000/yr; T1 measures included 10-item scale assessing overall degree to which religious coping was used to deal with transplant-related stresses was developed; cognitive restructuring assessed by 9-item scale (Holroyd et al 1989); social support measured by standard 24-item SS measure; locus of control measured by Multidimensional Health Locus of Control Scale; T1 and T2 measures included psychological distress measured by compositve of 6-item depression, 6-item anxiety, and 5-item hostility subscales from Brief Symptom Inventory (Derogatis 1977); life satisfaction measured by Diener's 5-item Satisfaction with Life Scale; results of multiple regression models indicate that religious coping at 3 months was related to greater life satisfaction at 3 and 12 months for patients and significant others and to less psychological distress at 3 months for significant others; religious coping at T1, however, did not predict adjustment at T2 after T1 adjustment was controlled; thus changes in adjustment were not predicted by religious coping; when analyses stratified by Catholics vs. Protestants, religious coping associated with adjustment for Protestants but not for Catholics; among Protestants, T1 religious coping was significantly associated with T2 life satisfaction when T1 life satisfaction was controlled; among Cathlics' significant others, more religious coping predicted increased psychological distress at 12 months when T1 controlled; concluded that results of study support the hypothesis that religious coping is associated with better psychological adjustment in persons facing stress of transplant surgery)
Tjeltveit, A.C., Fiordalisi, A.M., & Smith, C. (1996). Relationships among mental health values and various dimensions of religiousness. Journal of Social and Clinical Psychology, 15, 364-377. (100 students in intro psych. at a Pennsylvania Liberal Arts College. 52 Male and 47 White; 71 considered themselves religious, 28 not; 32 Roman Catholic, 18 Jewish, 12 Lutheran, 19 Other Christian, 8 No group, 5 Other Non-Christian. Used: Francis Scale of Attitude toward Christianity (FATCS), Spiritual Well-Being Scale (SWB), Religious Orientation Scale, Quest Inventory, Mental Health Values Questionnaire and additional single items. 80 religious Q's. 99 items on MHVQ (subject indicates on 1-5 scale whether a statement is related to poor or good mental health). 22 significant correlations between religious variables and mental health scales, all in expected direction.
Toh, Y.M., Tan, S.Y. (1997). The effectiveness of church-based lay counselors: A controled outcome study. Journal of Psychology and Christianity, 16, 260-267. (randomized clinical trial; 46 Protestant Christian clients who were seeking counseling at a church were randomly assigned to a treatment group (n=22) or a wait-list control group (n=24); almost all subjects were regular attenders and rated their religiousness an average 8 on a 1-9 scale; training for lay counselors occured over 1 year and involved a 22 hour lecture series; testing involving the MMPI, Myers-Briggs, and several other personality tests; and four months of training on empathic listening skills, role play, identifying and handling resistances, and termination; treatment group received lay counseling for 10 sessions on a weekly basis; subjects assessed before counseling, at the end of the 10th session (Post 1), and 4 weeks later (Post 2); controls assessed at beginning of waiting period and 10 weeks later; no significant difference between groups at beginning of study; severity of distress on Global Severity Index for combined treatment and control groups was 1.15, compared with 1.32 for psychiatric outpatients (standard) and 0.30 for non-patient normals; age range was 20-69, average 39 in treatment and 37 in controls); treated patients experienced significant improvement after 10 sessions (pre vs post measures): target complaints (p<.0005), Global Severity Index (p<.005), Spiritual Well-Being (p<.005), and Global Rating (p<.0005); church secretaries collected the data; treatment gains were maintained 1 month after cessation of treatment (similar p values); for controls, 3/4 measures did not change, except for Target Complaints significantly improved (p<.01); there was a signifificant difference between Post 1 scores for treatment and control groups (p<.0005); there were also significant differences between the mean change scores for treated patients and controls: Target Complaints (p<.005), Global Severity Scores (p<.05), Spiritual Well-being (p<.005), and Global Ratings (p<.0005); concluded that the results of this study support the effectiveness of Christian lay counseling in a local church context with Christian clients who are not too severely disturbed) (excellent)
Toniolo, P.G., & Kato, I. (1996). Jewish religion and risk of breast cancer. Lancet, 348, 760. (letter) (prospective cohort study of 10,273 women enrolled between 1985 and 1991 during mammographic screening in NYC; among Jews age 50 or younger with family history of breast CA, RR from Cox model adjusted for multiple risk factors was increased to 2.33 (95% CI 1.35-4.02); no increased risk among those without family history or those over age 50)
Toone, B.K., Cooke, E., & Lader, M.H. (1979). The effect of temporal lobe surgery on electrodermal activity: Implications for an organic hypothesis in the etiology of schizophrenia. Psychological Medicine, 9, 281-285 (to test hypothesis that bilateral asymmetry of electrodermal activity (EDA) reported in schizophrenia is due to unilateral temporal lobe dysfunction, examined skin conductance, number of spontaneous fluctuations, and skin conductance response - measured bilaterally in 10 patients who had undergone unilateral anterior temporal lobectomy; no patients on neuroleptics or psychotic, but were at psychiatric hospital; controls were 10 staff at hospital; no differences detected between operated and non-operated side within patient group or betwen patient and control groups; finds throw doubt on hypothesis that abnormalities of EDA in some schizophrenics due to TL dysfunction)
*Toor M, Agmon J, Aallalouf D. (1954). Changes of serum total lipids, total cholesterol and lipid-phosphorous in Jewish Yemenite immigrants after 20 years in Israel. Bulletin of the Research Council of Israel 4:202-203.
Torabi, M.R. (1990). Tobacco use by samples of American and Turkish students: A cross-cultural study. International Quarterly of Community Health Education, 10(3), 241-251. (C/S survey of smoking behavior among convenience samples of 405 U.S. (Christian) (midwest United States) and 406 Turkish (Muslim) undergraduates; among Americans, only religious belief (p =. 06) (likely a single item, although method of assessment not given) and sibling smoking status differentiated smokers from non-smokers; among Turkish students, age, grade level, religious belief (p =.01), father smoking, and sibling smoking were predictive; when discriminant function analysis was used to discriminate smokers and non-smokers in both countries, only religiosity, age, and college grade level were discriminating)
Tori, CD (1999). Change on psychological scales following Buddhist and Roman Catholic retreats. Psychological Reports, 84, 125-126 (as a dim checklist pre-test-post this change scores were obtained from adolescents who attended three-day Buddhist were Roman Catholic retreats (n = 204), and no treatment control participants (n = 102). Those who attended the retreats had higher change scores than controls, and those attending Buddhist meditation retreats experienced the greatest change.
Torrington, M., & Botha, J.L. (1981). Familial hyperchoesterolaemia and church affiliation. Lancet, November 14th, 1120. (case control study of 20 of 26 families in South Africa with hypercholesterolemia were found to be affiliated with the Dutch Reformed Church, compared with only 5% of the general population)
Toseland R, Rasch J (1979). Correlates of life satisfaction: an aid analysis. International Journal of Aging and Human Development 10:203-211. (C/S survey of national probability sample of 871 persons age 55 or over in U.S.; 31 predictors of life satisfaction (assessed by semantic differential scale) were examined; religious participation was one variables (but description of variable not given); dropped out of the analysis when other variables were controlled (no association))
Tran & Williams (1998). Socal Work in Health Care, 26, 59 (Catholic affiliation not associated with ADL status) - other file
Trappler, B., Endicott, J., & Friedman, S. (1995). Psychosocial adjustment among returnees to Judaism. Journal of Psychology, 129, 433-441. (case-control study of 15 patients attending an Orthodox Jewish community-based mental health clinic in Brooklyn, NY, who were born Jewish (but who had little involvement until they returned to orthodox Judaism), had returned to Judaism in adult life, and who had a psychosis, major depressive episode, or manic episode within the past year, in weekly treatment, and on psychotropic medication (severely ill population); 14 controls were Jewish mental health clinic patients who had returned to Judaism, but only had adjustment disorders and were receiving family counseling or supportive therapy, but no psychotropic medications; cases were less likely than controls to have gratifying adherence to religious rules (47% vs. 100%, p<.01), to have a caring mother (60% vs 100%) or father (40% vs 79%), to have a family connected to the community (13% vs 85%), to have been sent to Jewish day school or summer camp (20% vs 71%) (all p<.05, no controls); sampling design basically selected out those patients with the most severe illness and impaired functioning and compared them to patients with less severe pathology and psychosocial dysfunction; meaning of results appear uncertain) (poor study)
Trappler, B., & Endicott, J. (1997). Religion and psychopathology (letter in response to Kendler study). American Journal of Psychiatry, 154, 1636. (reports on their experience with returnees to Orthodox Judaism who were being seen in a psychiatric clinic; the 15 with major affective disorder or psychosis were described as using primitive defenses, adhering to rules in a rote-like way, and used ritual more rigidly and with less ego gratification; remark that religion did not serve as a buffer against stressful life events for these individuals; concluded that "...subjects' ability to internalize religion and make effective use of a close community support system to buffer them against stressful life events appeared to have been influenced by genetic or environmental factors before their religious conversion.") (but their patients were a highly select group of patients from a psychiatric clinic)
Trenholm, T., Trent, J., Compton, W. C. (1998). Negative religious conflict as a predictor of panic disorder. Journal of Clinical Psychology, 54, 59-65.
Trew, A. (1971). The religious factor in mental illness. Pastoral Psychology, 22, 21-28. (religion related to psychopathology) This totally subjective, negative opinion piece discusses how religious experiences may affect one's personality. The author belief systems which require behavioral perfection and are based on fear can contribute to mental illness because of the inability to meet high moral standards. However, there are some belief systems, whether religious or non-religious, that can allow for a stable synthesis of experiences and a healthy-minded personality.
Trier KK, Shupe A (1991). Prayer, religiosity, and healing in the heartland, USA: a research note. Review of Religious Research 32:351-358 (C/S survey of sample of 325 persons age 18 or older surveyed by telephone randomly selected from a metropolitan area in the Great Lakes area with more than 300,000 population; prayer for health, personal relatonships, and financial or material needs was examined (one-third used prayer to maintain health and battle illness); church attendance, reading the Bible, praying, and watching religious TV were measured, along with a Christian orthodoxy measure based on a 5-item scale; frequency of prayer was positively correlated with all religious measures and with consulting a physician) (0.15, p<.05); belief that prayer (apart from biomedical care) had helped with healing was also associated with consulting a physician (0.13, p<.05); religious orthodoxy was unrelated to consulting a physician) (no controls) (health service use)
Trimble, D.E. (1997). The Religious Orientation Scale: Review and meta-analysis of social desirability effects. Educational and Psychological Measurement, 57, 970-986. (meta-analysis revealed that the average correlation between IR and SD is .15, and ER is uncorrelated with SD; the author concludes that "Given the religions relevancy of social desirability measures, partialing out this variance is not recommended" (p 970)
Trimble, M.R., Mendez, M.F., & Cummings, J.L. (1997). Neuropsychiatric symptoms from the temporolimbic lobes. Journal of Neuropsychiatry and Clinical Neurosciences, 9, 429-438.(superb review of temporal lobe activities, symptoms, religion, etc.)
Trovato, F. (1986). The relationship between marital dissolution and suicide: The Canadian case. Journal of Marriage & the Family, 48, 341-348 (no association between percent Catholic and suicide rates in Canada, although strong relationship between divorce and suicide) (minor study)
Trovato, F. (1992). A Durkheimian analysis of youth suicide: Canada, 1971 and 1981. Suicide and Life-Threatening Behavior, 22(4), 413-427.
Troyer H (1988). Review of cancer among 4 religious sects: evidence that life-styles are distinctive sets of risk factors. Social Science & Medicine 26:1007-1017 (R) (compares SDAs, Mormons, Hutterites, and Amish on attitudes toward meat consumpton, coffee and tea use, alcohol use, tobacco use, and demographic characteristics; examines overall cancer risk, risk of lung and other smoking-related cancers, breast CA and juvenile leukemia in Amish and Hutterites (higher), cervical CA, gastrointestinal tract cancers; urinary cancers; concludes that religions which provide strong directives for personal behavior results in distinctive life-styles that affect health in additive and multiplicative ways)
Truett KR, Eaves LJ, Meyer JM, Heath AC, Martin NG (1992). Religion and education as mediators of attitudes: a multivariate analysis. Behavior Genetics 22:43-62 (Australian National Health and Medical Research Twin Registry comprised of a volunteer sample of adult twins; C/S survey of 3810 of 5967 twin pairs (total n=7,620); LISREL used to examine correlations between 50-attitude item responses; on the religious factor (one of six factors derived from FA of items), positive loadings for chastity and negative loadings for suicide, evolution, divorce, birth control, and legalized abortion; 16% of the variance in religious conservatism was attibuted to additive genetic effects in males; church attendance is almost entirely due to the impact of the shared environemtn; suggests that not all of the apparent cultural effects found in earlier studies can be ascribed to the genetic effects of assorative mating; concluded that "The multivariate analysis of attitudes, incorporating religion and education as covariates, adds weight to the interpretation of part of the family resemblance in attitudes in cultural rather than genetic terms") (very important genetic study)
Tsevat, J., Sherman, S., McElwee, J.A., Mandell, KL, Simbartl, L. A., Sonnenberg, F. A., Fowler, F. J. (1999). The will to live among HIV-infected patients. Annals of Internal Medicine, 131, 194-198.
Tuchfeld, B.S. (1981). Spontaneous remission in alcoholics: Empirical observations and theoretical implications. Journal of Studies on Alcohol, 42, 626-641 (life histories of a convenience sample of 35 and 16 women who had stopped without processional or formal treatment were analyzed to identify factors related to spontaneous remission of alcoholism (southeastern United States); 1 of the top three reasons for change in alcohol use was religious conversion or experience (13 of 51 respondents); only personal illness or accident, and extraordinary events (attempted suicide, personal identity crises, etc.) were more common)
Tucker DM, Novelly RA, Walker PJ (1987). Hyperreligiosity in temporal lobe epilepsy: redefining the relationship. The Journal of Nervous and Mental Disease 175:181-184 (case-control study of convenience samples of 76 subjects with complex partial seizure disorder (51 over L temporal lobe, 25 over R) (cases), compared with 31 patients with primary generalized seizures and 27 with pseudoseizures (controls); these were all neurological patients, not psychiatric patients as in previous studies; administered MMPI, which includes 12 items on religion composing the Wiggins Religiosity Scale -- degree of religious fundamentalism, religious belief, and religious activity; no difference in religiosity between cases and controls (negates association) (no controls) (R 7)
Turbott, J. (1996). Religion, spirituality and psychiatry: Conceptual, cultural and personal challenges. Australian and New Zealand Journal of Psychiatry, 30, 720-727. (excellent review and opinion piece - nice brief history, good quotes from Lukoff, and great quote by himself (p 722); indicates that 10% of New Zealand are regular church attenders and only one-third believe in a personal God; talks about pragmatic reasons for considering the relationship between religion and psychiatry)
Turner, J.A., & Clancy, S. (1986). Strategies for coping with chronic low back pain: Relationship to pain and disability. Pain, 24, 355-364. (prospective cohort study of convenience sample of 74 chronic low back pain patients involved in treatment study in Seattle, WA (47 male and 27 female); with persistent low back pain for 6 months or more, ages 20-65, and married/cohabitating; Coping Strategy Questionnaire lists 42 coping strategies for dealing with pain; Pain Diary completed, as well as Sickness Impact Profile, and Beck Depression Inventory; patients completed all instruments before random assignment to waiting list control, CBT group, and operant behavioral therapy group; groups led by experienced PhD level clinical psychologists; 21 completed waiting list, 24 the CBT and 29 the OBT interventions; "praying or hoping" subscale was the third most commonly used coping strategy out of six strategies; diverting attention and praying subscale was significantly and positively related to average pain (p<.01, controlled); increased use of "praying or hoping" strategies (change from Time 1 to Time 2) was significantly related to decreases in reported pain intensity (r=0.21, p<.05, uncontrolled); authors concluded "That increased praying or hoping following treatment was associatd with decreased pain ratings suggests that the positive relationship between the Diverting Attention and Praying factor and pain may be due to the ineffectiveness of distraction techniques, and not to the ineffectiveness of praying and hoping." (p 362); (note that Rosenstiel and Keefe (1983) also found positive association between Diverting Attention and Praying factor and level of pain intensity)
Turner, N.H., Ramirez, G.Y., Higginbotham, J.C., Markides, K., Wygant, A.C., & Black, S. (1994). Tri-ethnic alcohol use and religion, family, and gender. Journal of Religion and Health, 33, 341-352. (C/S survey of all the 9th grades in a high school in Autin, Texas, who attended 2nd period class on May 12, 1992, who chose to participate and whose parents did not refuse them to complete the survey; sample of 247 (out of 428) students (56% Catholic, 74% 15-16 yo); religious affiliation and attendance; students who rarely attended chuch were more likely to drink two or more times/wk (p=.05) and more likely to drink hard liquor (p=.01); those with no religious affiliation significantly more likely to drink heavily, drink more often, and drink hard liquor (true also to some extent for non-Catholic and non-Protestants); Catholics more often than Protestants to drink heavy and more often (14% vs 2%); in regression analysis (that included gender, age, family structure, religious affiliation, religiosity and ethnicity), religious affiliation significantly related to level of alcohol consumption -- Protestants consumed less alcohol than Catholics, Others, and Nones (p<.05); religious attendance, however, unrelated to whether subject ever drank, frequency of alcohol use, or level of alcohol consumption)
Turner, R.P., Lukoff, D., Barnhouse, R.T., & Lu, F.G. (1995). Religious or spiritual problem: A culturally sensitive diagnostic category in the DSM-IV. Journal of Nervous and Mental Disease 183:435-444 (reviews and discusses the new diagnostic category in DSM-IV and changes in former V code section in DSM-III-R)
Tuttle, D.H. Shutty, M.S., & DeGood, D.E. (1991). Empirical dimensions of coping in chronic pian patients: A factorial analysis. Rehabilitation Psychology, 36, 179-187 (181 chronic pain patients mean age 42; "praying and hoping factor" of Coping Strategies Questionnaire; praying and hoping was positively related to reported pain)
