Michele M. Dillon

Spiritual Development Across the Adult Life Course: Findings From a Longitudinal Study

Longitudinal data spanning early (30s) and older (late 60s/mid-70s) adulthood were used to study spiritual development across the adult life course in a sample of men and women belonging to a younger (born 1928/29) and an older (born 1920/21) age cohort. All participants, irrespective of gender and cohort, increased significantly in spirituality between late middle (mid-50s/early 60s) and older adulthood. Members of the younger cohort increased in spirituality throughout the adult life cycle. In the second half of adulthood, women increased more rapidly in spirituality than men. Spiritual involvement in older age was predicted by religious involvement and personality characteristics in early adulthood and subsequent experiences of negative life events.

Religiousness, spirituality, and psychosocial functioning in late adulthood: findings from a longitudinal study.

This study used longitudinal data to examine the relations among religiousness, spirituality, and 3 key domains of psychosocial functioning in late adulthood: (a) sources of well-being, (b) involvement in tasks of everyday life, and (c) generativity and wisdom. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference. In late adulthood, religiousness was positively related to well-being from positive relations with others, involvement in social and community life tasks, and generativity. Spirituality was positively related to well-being from personal growth, involvement in creative and knowledge-building life tasks, and wisdom. Neither religiousness nor spirituality was associated with narcissism. The relations between religiousness, spirituality, and outcomes in late adulthood were also observed using religiousness scored in early and spirituality scored in late middle adulthood. All analyses were controlled for gender, cohort, social class, and the overlap between religiousness and spirituality.

Religion as Moderator of the Depression-Health Connection Findings From a Longitudinal Study

This study used a representative community-based sample of men and women born in the San Francisco Bay Area in the 1920s to investigate the long-term relations between religiousness, spirituality, depression, and physical health. In late adulthood (age late 60s/mid-70s), religiousness buffered against depression associated with poor physical health, with highest levels of depression observed in the low-religiousness-poor-physical-health group. The buffering effect of religiousness was present after controlling for social support and was predicted longitudinally using religiousness scored in middle adulthood (age 40s)—a time interval of approximately 30 years. Spirituality, operationalized in terms of adherence to noninstitutionalized religious beliefs and practices, did not have the same buffering effect as religiousness. The findings are discussed with regard to the mechanisms underlying the salutary effect of religion on depression resulting from personal adversity.

Is Spirituality Detrimental to Generativity

This article examines the relations between religiousness, spirituality, and generativity (concern for the welfare of future generations) in late adulthood using longitudinal life-course data. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference measuring involvement in traditional and nontraditional religious practices, respectively. In late adulthood, both religiousness and spirituality correlated positively with overall scores on self-report and observer-based measures of generativity. However, whereas religiousness was significantly related to the communal facets of generativity, spirituality was significantly related to its self-expanding aspects. These differences were more pronounced after gender, cohort, social class, and the overlap between religiousness and spirituality were controlled. The respective relations among religiousness, spirituality, and generativity in late adulthood were also observed using religiousness scored in early, and spirituality scored in late-middle, adulthood.

Pierre Bourdieu, Religion, and Cultural Production

Recent years have seen increased emphasis on the autonomy of human agency in creating meaning in everyday life. The institutional bias in sociology, however, and its concomitant emphasis on social reproduction rather than change favors hierarchical approaches to cultural production. This is apparent in the theorizing even of sociologists such as Pierre Bourdieu who emphasize the cultural dynamism of religion and other meaning systems. This article critiques the mechanistic underpinnings of Bourdieu’s perspective on religious production and his categorical differentiation between religious producers and consumers. Using data gathered from American Catholics, the author shows that interpretive autonomy allows them to recast the official discourse of the church hierarchy in ways that advance alternative interpretations. Interpretive autonomy is grounded in the Catholic tradition or habitus and is reflexively used by Catholics both to maintain the vibrancy of the church and expand the possibilities for institutional change.

ARGUMENTATIVE COMPLEXITY OF ABORTION DISCOURSE

Using integrative complexity theory and its associated coding scheme, this article expores the structure of arguments on abortion articulated by single and multi-issue « pro-choice » and « pro-life » groups between July 1989 and May 1991. A simple random sample of 13 paragraphsized statements representative of each organizations position was rated by two trained coders on a 7-point scale measuring conceptual differentiation and integration. The debate was conducted at a low level of integrative complexity. Both pro-choice and pro-life arguments were characterized by similarly low levels of integrative complexity. Supporting an ideologue hypothesis, the arguments of multi-issue organizations were more integratively complex

The Authority of the Holy Revisited: Habermas, Religion, and Emancipatory Possibilities

This article argues that Jürgen Habermass view of religion as anathema to rational critical discourse reflects his misunderstanding that religion comprises a monolithic and immutable body of dogma that is closed to reason. Illustrative data from Catholic history and theology and empirical data gathered from contemporary American Catholics are used to show the weaknesses in Habermass negation of the possibility of a self-critical religious discourse. Specifically, I highlight the doctrinal differentiation within Catholicism, its longstanding theological emphasis on the coupling of faith and reason, institutional reflexivity, and the doctrinally reflexive reasoning that contemporary Catholics use in negotiating what might appear as “contradictory” identities (e.g., being gay or lesbian and Catholic). Although the data presented take issue with Habermass disavowal of religion, the article shows that the practical relevance of doctrinal reasoning at both the institutional and the individual level vindicate Habermass faith in the emancipatory potential of reasoned argumentation to advance participative equality.

Religion as Moderator of the Sense of Control–Health Connection: Gender Differences

ABSTRACT Objectives. Sense of personal control is a key marker of successful aging, yet little is known about its relation to religiousness and personal adversity among older adults. This study investigated the relation between two different religious orientations, a church-centered religiousness and a non-church-based spiritual seeking, sense of control, physical health, and gender in late adulthood. Methods. The participants consisted of a community sample of men and women (N = 156) in their late sixties and mid-seventies who were born in the San Francisco Bay Area. Three-way ANOVAs were used to test in separate analyses, the effects of religiousness and spiritual seeking on sense of control among men and women who were either in good or poor physical health. Results. Both religiousness and spiritual seeking buffered women, but not men, against loss of sense of control due to poor physical health. The buffering effect of religiousness and spiritual seeking was associated with different psychological characteristics: high life satisfaction for religiousness and engagement in life review for spiritual seeking. For men, the absence of a buffering effect of either religiousness or spiritual seeking was associated with disengagement from involvement in daily activities. Discussion. Our findings highlight (1) the importance of employing multidimensional models of religion in studying its effect on psychosocial functioning in late adulthood and (2) the possibility that men and women who are high in religiousness and spiritual seeking regulate their sense of control using different adaptive strategies.

Institutional legitimation and abortion: monitoring the catholic Church's discourse

Focusing on institutional legitimation this study analyzes the abortion policy statements of the National Conference of Catholic Bishops (NCCB) issued in three public fora (general public Congress and the Supreme Court) during the time of the two landmark cases Roe (1973-1976) and Webster (1989-1992). The study explores whether the NCCB responds to shifts in the abortion policy environment by varying its self-presentation on abortion generally over time specific fora over time or in response to actual or impending changes in abortion policy within particular time periods. The study found that from Roe to Webster there was a significant increase in the complexity of the NCCBs general public and legal arguments and a decrease in the complexity of its congressional statements. A significant time-by-forum interaction suggested that fluctuations in the complexity of the Churchs arguments were due to the strategic responsiveness of the Church to cyclical shifts in the fortunes of the pro-life agenda. (authors)

Assessing Reverence in Contexts: A Positive Emotion Related to Psychological Functioning

Deeply rooted in Western and Eastern civilization, reverence is a cardinal virtue that embraces meaning and purpose in life. It is also a self-transcending positive emotion, associated with specific worldviews that may determine the context in which an individual senses it. To date, few psychological studies have addressed this concept. To address the gap, we drew two different study samples to validate a contextualized Sense of Reverence scale (SOR). Capitalizing on the cardiac data of older patients, Study I extended the validation of the twofold scale, reverence in religious and secular contexts (R- and S-reverence), by correlating it with measures of general religiousness and positive attitudes. Study II confirmed the structure and further validated the scale in healthy Canadian and U.S. students. Using structural equation modeling, Study II evaluated differential associations of R- and S- reverence. S-reverence was related to spiritual support from nontraditional sources, a belief in death as a natural end, and psychological functioning connected with growth, as indicated by openness, creativity, and personal growth. R-reverence was associated with spiritual support from traditional sources, a belief in a rewarding afterlife, and psychological functioning connected with adjustment, as indicated by agreeableness, conscientiousness, and personal adjustment. Both forms of reverence were positively related to self-transcendence.