Loren D. Marks

Religion and Bio-Psycho- Social Health: A Review and Conceptual Model

Abstract This paper presents a research-based conceptual model respectively linking three dimensions of religious experience (religious practices, spiritual beliefs, and faith community) with three dimensions of health (biological, psychological, and social). The model is used as a framework to highlight findings in the religion-health knowledge base and to provide a broad survey of this domain of inquiry. Considerations for future research on religion and health are addressed.

Religion and Health Among African Americans A Qualitative Examination

Hummer, Rogers, Nam, and Ellison found a 13.7-year advantage in longevity for African Americans who attend worship services more than once a week compared with those who never attend. This article subsequently responds to the question, Why do highly religious African Americans live significantly longer? A purposive sample of highly religious, African American adults were interviewed using an in-depth, qualitative approach to examine the religion-health-longevity interface. Six themes relating to the research question are reported: active faith involvement and the aged, avoiding negative coping, evading violence, the absence of hope, social support, and the power of prayer. The six themes are discussed in detail, and directions for future research are recommended.

Religion and Family Relational Health: An Overview and Conceptual Model

This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered.

Stressors in African American Marriages and Families: A Qualitative Exploration

A majority of the studies that examine stress in African American families address low-income, single-mother families. This limitation sharply constrains our understanding of the fuller range of African American experience because many African American families are not single-mother families. Based on qualitative analysis of in-depth interviews with sixteen marriage-based African American families (N = 32; 16 mothers and 16 fathers) from four regions of the United States, this paper offers a rare, in-depth look at the challenges and experiences of marriage-based black families. Key themes include: (a) stress in the workplace, (b) stress in balancing work and family, and (c) family-related stress. Interview data that illustrate and support each of these themes and several related sub-themes are presented and implications are discussed.

Invocations and intoxication: does prayer decrease alcohol consumption?

Four methodologically diverse studies (N = 1,758) show that prayer frequency and alcohol consumption are negatively related. In Study 1 (n = 824), we used a cross-sectional design and found that higher prayer frequency was related to lower alcohol consumption and problematic drinking behavior. Study 2 (n = 702) used a longitudinal design and found that more frequent prayer at Time 1 predicted less alcohol consumption and problematic drinking behavior at Time 2, and this relationship held when controlling for baseline levels of drinking and prayer. In Study 3 (n = 117), we used an experimental design to test for a causal relationship between prayer frequency and alcohol consumption. Participants assigned to pray every day (either an undirected prayer or a prayer for a relationship partner) for 4 weeks drank about half as much alcohol at the conclusion of the study as control participants. Study 4 (n = 115) replicated the findings of Study 3, as prayer again reduced drinking by about half. These findings are discussed in terms of prayer as reducing drinking motives.

Long-term psychological outcomes in older adults after disaster: relationships to religiosity and social support

Objectives: Natural disasters are associated with catastrophic losses. Disaster survivors return to devastated communities and rebuild homes or relocate permanently, although the long-term psychological consequences are not well understood. The authors examined predictors of psychological outcomes in 219 residents of disaster-affected communities in south Louisiana. Method: Current coastal residents with severe property damage from the 2005 Hurricanes Katrina and Rita, and exposure to the 2010 British Petroleum Deepwater Horizon oil spill were compared and contrasted with former coastal residents and an indirectly affected control group. Participants completed measures of storm exposure and stressors, religiosity, perceived social support, and mental health. Results: Non-organizational religiosity was a significant predictor of post-traumatic stress disorder (PTSD) in bivariate and multivariate logistic regressions. Follow-up analyses revealed that more frequent participation in non-organizational religious behaviors was associated with a heightened risk of PTSD. Low income and being a coastal fisher were significant predictors of depression symptoms in bivariate and multivariate models. Perceived social support had a protective effect for all mental health outcomes, which also held for symptoms of depression and GAD in multivariate models. Conclusion: People who experienced recent and severe trauma related to natural and technological disasters are at risk for adverse psychological outcomes in the years after these events. Individuals with low income, low social support, and high levels of non-organizational religiosity are also at greater risk. Implications of these data for current views on the post-disaster psychological reactions and the development of age-sensitive interventions to promote long-term recovery are discussed.

After Hurricanes Katrina and Rita: Gender Differences in Health and Religiosity in Middle-Aged and Older Adults

We examined health-related quality of life in adults in the Louisiana Health Aging Study (LHAS) after Hurricanes Katrina and Rita (HK/R) that made landfall on the U.S. Gulf Coast region in 2005. Analyses of pre- and post-disaster SF-36 scores yielded changes in physical function and bodily pain. Mental health scores were lower for women than men. Gender differences were observed in religious beliefs and religious coping, favoring women. Religious beliefs and religious coping were negatively correlated with physical function, implying that stronger reliance on religiosity as a coping mechanism may be more likely among those who are less physically capable.

Faith, Crisis, Coping, and Meaning Making After Katrina: A Qualitative, Cross-Cohort Examination

Very few studies in the disaster literature include elderly adults, whose life experiences, perceptions, and spiritual needs in the post-disaster period may markedly differ in comparison to younger cohorts. In this 3, we address the topic of how young, middle age, older, and oldest-old adults coped with and made meaning of Hurricanes Katrina and Rita during the storms and their aftermath. The individuals who provided the qualitative interviews upon which this chapter is based were enrolled in the Louisiana Healthy Aging Study (LHAS), a multidisciplinary study of the determinants of longevity and healthy aging (see Cherry, Silva, & Galea, Chapter 9 of this volume). We begin this chapter by presenting three central themes to contextualize our findings. These themes include (1) crisis, in the sense of a significant, developmental turning point (cf. Erikson E.H., 1998); (2) coping, a behavioral response to stressful events; and (3) meaning making, which pertains to an individual’s unique interpretation of an event and attributions for why it happened. We describe the sample, interview procedures, coding process, and emergent themes arising from the qualitative interviews. Implications for adjustment, acceptance, and personal growth in the post-disaster period are considered.

Challenges and Conflicts . . . Strengths and Supports: A Study of Enduring African American Marriages

Most studies of marriage among African Americans have adhered to a problem-oriented perspective. Consequently, relatively little is known about enduring African American marriages. As marriage confers numerous psychosocial and economic benefits, there is merit in studying the characteristics of African American marriages that stand the test of time. Seventy-one married African American couples (mean length of marriage = 32 years) provided information regarding their religious practices, perceived reasons for their marital longevity, challenges encountered, marital happiness, and common areas of disagreement. Participant couples reported being happily married, attending church frequently, praying frequently, and believing that their faith has played a large role in their marital longevity. Responses also indicated that these couples have faced and overcome challenges and disagreements to remain married.

Surmounting the Empathy Wall: Deep Respect and Holy Envy in Qualitative Scholarship

Abstract In this concluding article of a special issue based on a diverse, national, 198 family (N = 476 persons) qualitative study, the concepts of deep respect and holy envy are posited as research-enhancing strengths in rigorous qualitative inquiry. Both concepts are defined and illustrated as the authors share specific strengths of seven religious-ethnic groups that have elicited their holy envy. The need for deep respect and holy envy in social science and in contemporary American life is underscored.