Anger toward God: Social-cognitive predictors, prevalence, and links with adjustment to bereavement and cancer.

Many people see themselves as being in a relationship with God and see this bond as comforting. Yet, perceived relationships with God also carry the potential for experiencing anger toward God, as shown here in studies with the U.S. population (Study 1), undergraduates (Studies 2 and 3), bereaved individuals (Study 4), and cancer survivors (Study 5). These studies addressed 3 fundamental issues regarding anger toward God: perceptions and attributions that predict anger toward God, its prevalence, and its associations with adjustment. Social-cognitive predictors of anger toward God paralleled predictors of interpersonal anger and included holding God responsible for severe harm, attributions of cruelty, difficulty finding meaning, and seeing oneself as a victim. Anger toward God was frequently reported in response to negative events, although positive feelings predominated. Anger and positive feelings toward God showed moderate negative associations. Religiosity and age correlated negatively with anger toward God. Reports of anger toward God were slightly lower among Protestants and African Americans in comparison with other groups (Study 1). Some atheists and agnostics reported anger involving God, particularly on measures emphasizing past experiences (Study 2) and images of a hypothetical God (Study 3). Anger toward God was associated with poorer adjustment to bereavement (Study 4) and cancer (Study 5), particularly when anger remained unresolved over a 1-year period (Study 5). Taken together, these studies suggest that anger toward God is an important dimension of religious and spiritual experience, one that is measurable, widespread, and related to adjustment across various contexts and populations. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Attachment and god representations among lay Catholics, priests, and religious: A matched comparison study based on the adult attachment interview.

Based on the idea that believers' perceived relationships with God develop from their attachment-related experiences with primary caregivers, the authors explored the quality of such experiences and their representations among individuals who differed in likelihood of experiencing a principal attachment to God. Using the Adult Attachment Interview (AAI), they compared attachment-related experiences and representations in a group of 30 Catholic priests and religious with a matched group of lay Catholics and with the worldwide normal distribution of AAI classifications. They found an overrepresentation of secure-autonomous states regarding attachment among those more likely to experience a principal attachment to God (i.e., the priests and religious) compared with the other groups and an underrepresentation of unresolved?disorganized states in the two groups of Catholics compared with the worldwide normal distribution. Key findings also included links between secure-autonomous states regarding attachment and estimated experiences with loving or nonrejecting parents on the one hand and loving God imagery on the other. These results extend the literature on religion from an attachment perspective and support the idea that generalized working models derived from attachment experiences with parents are reflected in believers' perceptions of God. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Attachment theory, childhood mistreatment, and religiosity.

Guided by attachment theory, the authors explore the relationship of verbal, physical, and sexual mistreatment to attachment to God, as well as to concepts of God. Each form of mistreatment was related adversely to the religiosity measures. Attachment to parents mediated the relationship between two maltreatment variables (verbal and physical mistreatment) and attachment to God, as well as the concept of God as loving and as distant. However, attachment to parents did not mediate the relationship between attachment to God and the sexual abuse variable. Sexual abuse was strongly related to difficulties with attachment to God and one's concept of God. The findings add support to the notion, even when childhood mistreatment is taken into account, that a secure attachment to parents provides the necessary context for socialization into religion. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religious coping and health status in medically ill hospitalized older adults

Associations between specific religious coping (RC) behaviors and health status in medically ill hospitalized older patients were examined and compared with associations between nonreligious coping (NRC) behaviors and health status. The sample consisted of 577 patients age 55 or over consecutively admitted to the general medical inpatient services of Duke University Medical Center (78%) or the Durham VA Medical Center (22%). Information was gathered on 21 types of RC, 11 types of NRC, and 3 global indicators of religious activity (GIRA). Health measures included multiple domains of physical health, depressive symptoms, quality of life, stress-related growth, cooperativeness, and spiritual growth. Demographic factors, education, and admitting hospital were control variables. "Negative" and "positive" types of religious coping were identified. Negative RC behaviors related to poorer physical health, worse quality of life, and greater depression were reappraisals of God as punishing, reappraisals involving demonic forces, pleading for direct intercession, and expression of spiritual discontent. Coping that was self-directed (excluding God's help) or involved expressions reflecting negative attitudes toward God, clergy, or church members were also related to greater depression and poorer quality of life. Positive RC behaviors related to better mental health were reappraisal of God as benevolent, collaboration with God, seeking a connection with God, seeking support from clergy/church members, and giving religious help to others. Of 21 RC behaviors, 16 were positively related to stress-related growth, 15 were related to greater cooperativeness, and 16 were related to greater spiritual growth. These relationships were both more frequent and stronger than those found for NRC behaviors. Certain types of RC are more strongly related to better health status than other RC types. Associations between RC behaviors and mental health status are at least as strong, if not stronger, than those observed with NRC behaviors.     

Development, Reliability, and Validity of the Lesbian, Gay, and Bisexual Knowledge and Attitudes Scale for Heterosexuals (LGB-KASH).

Four studies on the development and validation of the Lesbian, Gay, and Bisexual Knowledge and Attitudes Scale for Heterosexuals (LGB-KASH) were conducted. Exploratory factor analysis of an initial item pool yielded 5 factors assessing internalized affirmativeness, civil rights attitudes, knowledge, religious conflict, and hate--indicating that heterosexual knowledge and attitudes regarding LGB individuals could be conceptualized as multidimensional and wide-ranging. The stability of the multidimensional factor structure of the LGB-KASH was evaluated by confirmatory factor analysis. Test-retest stability, internal consistency, and validity coefficients supported the use and continued development of the new instrument. Significant differences were found between heterosexual and LGB individuals on all 5 factors, especially internalized affirmativeness, knowledge, and religious conflict. Implications for theory and research on heterosexual knowledge and attitudes are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Forgiveness as a mediator of the religiosity—health relationship.

Forgiveness is proposed to be an important pathway through which the effects of religion on health are mediated. Three separate studies were conducted to examine this hypothesis. In Study 1, older adults (n = 605) completed measures of forgiveness, religiosity, and health. Feeling forgiven by God fully mediated associations between frequency of attendance, frequency of prayer, and belief in a watchful God with successful aging. Self-forgiveness and forgiveness of others partially mediated the religion–health relationships. In Study 2, 253 older adults completed measures of trait forgiveness, religiosity, and health. Trait forgiveness fully mediated associations between prayer and intrinsic religiosity with illness symptoms and 5 dimensions of successful aging. In Study 3, 80 middle-aged men and women completed state and trait forgiveness measures, as well as religiosity and health measures. State forgiveness fully mediated the relationships between existential well-being and both symptoms and medications, and trait forgiveness fully mediated the relationship between religious well-being and both intrinsic religiosity and quality of sleep. State forgiveness partially mediated the relationships between spirituality and both sleep and depression. Within adults, unselected with regard to religious affiliations or beliefs, a variety of religious variables, health outcomes, and forgiveness measures were interrelated. In the majority of cases, forgiveness either partially or fully mediated the religion–health relationships. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Examining relations among attachment, religiosity, and new age spirituality using the Adult Attachment Interview.

This study was the first to examine relations between attachment and religion-spirituality in adults using a developmentally validated attachment assessment, the Adult Attachment Interview. Security of attachment was expected to be linked to a religiosity-spirituality that is socially based on the parental relationships and reflects extrapolation of attachment experiences with sensitive parents to perceived relationships with a loving God. Insecurity of attachment was expected to be related to religiosity- spirituality via emotional compensation for states of insecurity. Participants (N = 84; 40% men; mean age = 29 years) were drawn from religious-spiritual groups. Religiousness-spirituality was assessed with questionnaires. Results generally supported the hypotheses ( ps = .05). Estimates of parental loving were linked to socially based religiosity, loving God images, and gradual religious changes occurring at early ages and in life contexts indicating a positive influence of close relationships. Estimates of parental rejection and role reversal were related to New Age spirituality and sudden-intense religious changes occurring in life contexts of turmoil. Current attachment state of mind was generally unrelated to traditional religiosity, but current preoccupation, unresolved- disorganized, and cannot classify states were associated with New Age spirituality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

God and the government: Testing a compensatory control mechanism for the support of external systems.

The authors propose that the high levels of support often observed for governmental and religious systems can be explained, in part, as a means of coping with the threat posed by chronically or situationally fluctuating levels of perceived personal control. Three experiments demonstrated a causal relation between lowered perceptions of personal control and the defense of external systems, including increased beliefs in the existence of a controlling God (Studies 1 and 2) and defense of the overarching socio-political system (Study 4). A 4th experiment (Study 5) showed the converse to be true: A challenge to the usefulness of external systems of control led to increased illusory perceptions of personal control. In addition, a cross-national data set demonstrated that lower levels of personal control are associated with higher support for governmental control (across 67 nations; Study 3). Each study identified theoretically consistent moderators and mediators of these effects. The implications of these results for understanding why a high percentage of the population believes in the existence of God, and why people so often endorse and justify their socio-political systems, are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Measuring attitudes regarding bisexuality in lesbian, gay male, and heterosexual populations.

Five studies on the development and validation of the Attitudes Regarding Bisexuality Scale (ARBS) were conducted. Factor analysis of an initial pool of 80 items yielded 2 factors assessing the degree to which bisexuality is viewed as a tolerable, moral sexual orientation (Tolerance) and a legitimate, stable sexual orientation (Stability). Three forms of the ARBS were created: a form to assess attitudes about female and male bisexuality (i.e., ARBS-FM) and forms to assess attitudes about female bisexuality (i.e, ARBS-F) and male bisexuality (ARBS-M). These forms evidenced moderate-to-high internal consistency reliability in both lesbian and gay samples and heterosexual samples. In heterosexual women and men, subscale were most strongly related to attitudes toward lesbians and gay men; frequency of religious attendance; political ideology; and prior contact with lesbian, gay, and bisexual people. In lesbians and gay men, subscales correlated with prior experiences with bisexual people, desired contact with bisexual people, contact with homosexual people, and sexual orientation identity. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

"McMaster-Bauer symposium on Consciousness": Open discussion.

Presents an open discussion on topics relevant to the symposium on consciousness (see record 2007-09336-001), including abstraction of sensory input; prophets, the voice of God and the role of the right hemisphere in religiosity; transcendental, mystical, and religious experiences; and critical periods, brain development, and their relation to consciousness. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Are religious beliefs relevant to mental health among Jews?

Although considerable evidence has linked religious beliefs to mental health among Protestant Christians, previous theory and research has emphasized that practices play a more important role than beliefs for Jews. Beliefs about God’s benevolence may be salient for Orthodox Jews, however, as such beliefs are central to traditional Jewish doctrine. Two studies were conducted to compare the extent to which religious beliefs predicted depression and anxiety for Orthodox Jews, non-Orthodox Jews, and Protestants. Results indicated that beliefs were salient for Orthodox Jews and Protestants, and less relevant for non-Orthodox Jews. Among Orthodox Jews, religious beliefs remained a significant predictor of anxiety and depression after controlling for religious practices. Implications for clinical treatment of Jewish individuals are explored. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

For God (or) country: The hydraulic relation between government instability and belief in religious sources of control.

It has been recently proposed that people can flexibly rely on sources of control that are both internal and external to the self to satisfy the need to believe that their world is under control (i.e., that events do not unfold randomly or haphazardly). Consistent with this, past research demonstrates that, when personal control is threatened, people defend external systems of control, such as God and government. This theoretical perspective also suggests that belief in God and support for governmental systems, although seemingly disparate, will exhibit a hydraulic relationship with one another. Using both experimental and longitudinal designs in Eastern and Western cultures, the authors demonstrate that experimental manipulations or naturally occurring events (e.g., electoral instability) that lower faith in one of these external systems (e.g., the government) lead to subsequent increases in faith in the other (e.g., God). In addition, mediation and moderation analyses suggest that specific concerns with order and structure underlie these hydraulic effects. Implications for the psychological, sociocultural, and sociopolitical underpinnings of religious faith, as well as system justification theory, are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religious awe: Potential contributions of negative theology to psychology, "positive" or otherwise.

A hallmark of Christian mysticism is negative theology, which refers to the school of thought that gives prominence to negation in reference to God. By denying the possibility to name God, negative theology cuts at the very root of our cognitive makeup--the human impulse to name and put things into categories--and thereby situates us "halfway between a 'no longer' and a 'not yet'" (W. Iser, 1978, p. 213), a temporality in which "the past is negated, but...the present is not yet formulated" (Iser, 1978, p. 217). The affective corollary of this "no longer" and "not yet" state is the "dark night of the soul" that mystics are known to have bouts of. One particular variant of the "dark night of the soul" is awe, which will be the focus of this paper. My investigation starts with an introduction to the two primary themes of negative theology--negativity and self-reflexivity, followed by a critique of D. Keltner and J. Haidt's model of awe, which is compared with R. Otto's phenomenology of mysticism in general and religious awe in particular. In the concluding section, I examine the relevance of religious awe to contemporary life on the one hand, and to emotion research on the other. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Advances in the conceptualization and measurement of religion and spirituality: Implications for physical and mental health research.

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Social environment of the church and feelings of gratitude toward god.

The purpose of this study was to see whether the social environment of the church is associated with changes in feelings of gratitude toward God over time. The theoretical thrust of the authors’ analyses is captured in the following conceptual linkages: (a) People who attend church frequently are more likely to believe that their congregation is highly cohesive; (b) individuals who worship in more cohesive congregations will receive more emotional support from fellow church members; (c) people who receive more emotional support from coreligionists will be more likely to feel they have a close spiritual connection with others; and (d) people who feel they are closely connected with other individuals will feel especially grateful to God. Data from a nationwide longitudinal survey of older adults provide support for each of these hypothesized relationships. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The contextual associates of sun and God in Schreber's autobiography.

"An objective procedure of contextual analysis was applied to test opposing predictions derived from Freud's (1948) and from Macalpine and Hunter's (1955) studies of the Schreber case. Freud maintained that both God and sun were father symbols for Schreber; Macalpine and Hunter contended that God and sun were ambisexual symbols and stressed their feminine connotations. The… analysis involved categorizing words appearing in close association with the key words God, sun, and Flechsig and in close connection with male and female words, and correlating the distributions of categorized responses with each other. It was found that the way Schreber wrote about God was significantly more like the way he wrote about male… ." The same was true with Flechsig, but the way Schreber wrote about God was not synonomous with the way he wrote about sun. From Psyc Abstracts 36:02:2HM74L. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Potential hostility and dimensions of anger.

Examined the construct validity of Potential for Hostility ratings derived from the Structured Interview by correlating PH scores with 21 scales from 4 anger/hostility measures: the Buss-Durkee Guilt-Hostility Inventory, Multidimensional Anger Inventory (J. M. Seigel, 1985), Anger Self Report, and R. W. Novaco's (1975) anger inventory. Ss were 82 male college students (mean age 20 yrs) and 50 male faculty, staff and older students (mean age 40 yrs). Factor analyses yielded 3 components (Experience of Anger, Expression of Anger, Suspicion-Guilt). PH was correlated with the Expression of Anger factor in a 2-factor solution and was equally correlated with the Expression of Anger and Experience of Anger factors in a 3-factor solution. Implications for assessment of hostility are noted. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The concept of God in the psychological formation of females.

We use theory and research to argue that a cultural concept of God profoundly influences female psychological development. God, as the most mythologically and historically significant transitional object, influences the developmental path of an object representation of God, the related self-representation, and the child's future relationship to a larger cultural arena of human living. We use a clinical case example to illustrate how a positive transference and an alternative concept of God mutually influence the elaboration of a God representation derived from a maternal imago, which in turn frees the patient to explore her early object representations. We close by stressing that a culture's myths and symbols, particularly the culture's God concept, have theoretical and clinical relevance in the psychological development of the individual. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Pastoral counseling students and secular counseling students: A comparison.

Considers that many counseling authorities are convinced that the clergyman's religious beliefs and values make him more dogmatic toward and less accepting of the client than are secular counselors. To test this contention, 90 secular counseling students and 58 pastoral counseling students were administered the Inventory of Religious Belief, the Rokeach Dogmatism Scale, and the Test of Counselor Attitudes. Group responses were analyzed with t tests and Mann-Whitney U statistics. Although pastoral counseling students had stronger Christian religious beliefs and less nondogmatic openness and flexibility of belief, they responded at a higher level of client acceptance than secular counseling students. (27 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)