Matt Bradshaw

Attachment to God, Images of God, and Psychological Distress in a Nationwide Sample of Presbyterians

Drawing broadly on insights from attachment theory, the present study outlines a series of theoretical arguments linking styles of attachment to God, perceptions of the nature of God (i.e., God imagery), and stressful life events with psychological distress. Main effects and potential stress-moderator effects are then evaluated using data from a nationwide sample of elders and rank-and-file members of the Presbyterian Church (U.S.A.). Key findings indicate that secure attachment to God is inversely associated with distress, whereas both anxious attachment to God and stressful life events are positively related to distress. Once variations in patterns of attachment to God are controlled, there are no net effects of God imagery on levels of distress. There is only modest support for the hypothesis that God images moderate the effects of stressful life events on psychological distress, but no stress-moderator effects were found for attachment to God. Study limitations are identified, and findings are discussed in terms of their implications for religion-health research, as well as recent extensions of attachment theory.

Religious Beliefs, Sociopolitical Ideology, and Attitudes Toward Corporal Punishment:

The use of corporal punishment to discipline children remains a perennial focus of controversy. Several studies published in the 1990s linked support for, and use of, corporal punishment with religious factors, particularly core doctrines of conservative (i.e., evangelical and fundamentalist) Protestantism. This study reexamines the relationships between religious beliefs and attitudes toward corporal punishment using data from the 1998 National Opinion Research Center General Social Survey, which contains an extensive special module of items tapping aspects of religious doctrine. The authors also consider the implications of the “culture wars” thesis, which suggests that sociopolitical ideology—in addition to, or instead of—religious factors may shape corporal punishment attitudes. Findings underscore the importance of conservative Protestant beliefs, especially hierarchical images of God and belief in Hell, but not denominational affiliation. Sociopolitical conservatism is independently related to support for corporal punishment, but controlling for ideology does not substantially reduce the estimated net effects of religious factors.

Religion and Alcohol Use among College Students: Exploring the Role of Domain-Specific Religious Salience

A growing body of work examines links between religious involvement and alcohol use patterns. Most studies in this vein have relied upon generic measures of religion such as affiliation, service attendance, or overall salience. This study contributes to the literature by developing refined measures of domain-specific religious salience, and exploring their links with the frequency of alcohol use in a diverse sample of college students. Results confirm the importance of domain-specific religious salience in shaping alcohol choices, but at the same time, also show that overall levels of such salience in this sample are relatively low, indicating that other influences (e.g., peers, parents) are also important. The effects of other religious variables (e.g., religious tradition, attendance, prayer) on drinking frequency are largely indirect, serving primarily to heighten the salience of religious convictions in the domain of alcohol behavior. Implications, study limitations, and directions for future research are discussed.

Spiritual and religious identities predict the use of complementary and alternative medicine among US adults.

OBJECTIVE To determine whether spiritual and religious identities predict complementary and alternative medicine (CAM) use above and beyond other known influences such as gender, region of residence, social status, personality, health, and access to conventional medicine. METHODS Analyzing data from the 1995-1996 National Survey of Midlife Development in the United States (n=3032), this study examines the correlations between four aspects of spirituality/religiousness-i.e., spiritual only, religious only, both spiritual and religious, and neither spiritual nor religious-and six measures of CAM. RESULTS Compared with spiritual only persons, the odds of using energy therapies are 86% lower for spiritual and religious persons, 65% lower for religious only persons, and 52% lower for neither spiritual nor religious persons. Compared to spiritual only persons, spiritual and religious individuals are 43% more likely to use body-mind therapies in general; however, when this category does not contain prayer, meditation, or spiritual healing, they are 44% less likely. Religious only individuals are disinclined toward CAM use. CONCLUSIONS After controlling for established predictors including educational attainment, personality, social support, and access to conventional medicine, the present study demonstrates that spirituality and religiousness are associated, in unique ways, with CAM use. Additional research on this topic is clearly warranted.

Health and Biological Functioning

Numerous studies suggest that religious involvement tends to favor healthy biological functioning across the life course. The primary aim of this chapter is to review and explain these patterns. Toward this end, we develop several biopsychosocial models of religious involvement and biological functioning. These models incorporate pathways related to social resources, psychological resources, healthy behaviors, and various biological processes. We conclude that additional research is needed to establish associations with understudied biological outcomes (e.g., epigenetics, infant mortality, and telomeres), individual mechanisms, more elaborate causal models, and sub-group variations. It is also important for future studies to thoroughly explore the “dark side” of religion and to formally test alternative explanations, including health selection, personality selection, and genetic selection. Research along these lines would provide a more comprehensive understanding of how and why religious involvement might contribute to biological functioning across the life course.

Forgiveness, Attachment to God, and Mental Health Outcomes in Older U.S. Adults: A Longitudinal Study:

We analyze a sample of older U.S. adults with religious backgrounds in order to examine the relationships among two types of divine forgiveness and three indicators of psychological well-being (PWB) as well as the moderating role of attachment to God. Results suggest that (a) feeling forgiven by God and transactional forgiveness from God are not associated with changes in PWB over time, (b) secure attachment to God at baseline is associated with increased optimism and self-esteem, (c) feeling forgiven by God and transactional forgiveness from God are more strongly associated with increased PWB among the securely attached, and (d) among the avoidantly attached, PWB is associated with consistency in one’s beliefs, that is, a decreased emphasis on forgiveness from God. Findings underscore the importance of subjective beliefs about God in the lives of many older adults in the United States.

Prayer, Attachment to God, and Changes in Psychological Well-Being in Later Life

Objective: The aim of this study was to investigate the effects of prayer and attachment to God on psychological well-being (PWB) in later life. Method: Using data from two waves of the nationwide Religion, Aging, and Health Survey, we estimate the associations between frequency of prayer and attachment to God at baseline with cross-wave changes in three measures of PWB: self-esteem, optimism, and life satisfaction. Results: Prayer does not have a main effect on PWB. Secure attachment to God is associated with improvements in optimism but not self-esteem or life satisfaction. The relationship between prayer and PWB is moderated by attachment to God; prayer is associated with improvements in PWB among securely attached individuals but not those who are insecurely attached to God. Discussion: These findings shed light on the complex relationship between prayer and PWB by showing that the effects of prayer are contingent upon one’s perceived relationship with God.

Listening to Religious Music and Mental Health in Later Life

PURPOSE OF THE STUDY Research has linked several aspects of religion--including service attendance, prayer, meditation, religious coping strategies, congregational support systems, and relations with God, among others--with positive mental health outcomes among older U.S. adults. This study examines a neglected dimension of religious life: listening to religious music. DESIGN AND METHODS Two waves of nationally representative data on older U.S. adults were analyzed (n = 1,024). RESULTS Findings suggest that the frequency of listening to religious music is associated with a decrease in death anxiety and increases in life satisfaction, self-esteem, and a sense of control across the 2 waves of data. In addition, the frequency of listening to gospel music (a specific type of religious music) is associated with a decrease in death anxiety and an increase in a sense of control. These associations are similar for blacks and whites, women and men, and low- and high-socioeconomic status individuals. IMPLICATIONS Religion is an important socioemotional resource that has been linked with desirable mental health outcomes among older U.S. adults. This study shows that listening to religious music may promote psychological well-being in later life. Given that religious music is available to most individuals--even those with health problems or physical limitations that might preclude participation in more formal aspects of religious life--it might be a valuable resource for promoting mental health later in the life course.

Subjective social status, life course SES, and BMI in young adulthood.

Objective: Socioeconomic status (SES) is associated with many aspects of health and well-being, including body mass index (BMI). Most research in this area has focused on objective indicators of SES such as education and income, but recent work suggests that subjective social status (SSS) is also important. This study contributes to a growing body of research on SSS and BMI. Method: Data from Waves I and IV the National Longitudinal Study of Adolescent to Adult Health (Add Health), a study of 14,780 individuals followed from adolescence to young adulthood, were analyzed. Results: Analyses showed that (a) SSS was inversely associated with BMI among young adults, (b) objective SES in both adulthood and early life explained about half of this relationship, (c) SSS appeared to offer a partial explanation for the association between SES (in both adulthood and early life) and BMI, (d) health behaviors, psychological characteristics, self-rated health, and perceived stress explained part of the relationship between SSS and BMI after controlling for SES and other covariates, and (e) SSS had a residual association with BMI that was not accounted for by any of the variables in the full model. Conclusions: This work shows that SSS is important because it (a) has an independent association with BMI net of SES, which suggests that it captures unique aspects of social and economic conditions missed by objective indicators of SES and (b) may help link SES with BMI through perceptions of one’s place in the status hierarchy of society.