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This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use. [ABSTRACT FROM AUTHOR]

Over the past two decades, numerous studies have linked the subjective experience of neighborhood disorder (perceptions of crime, dilapidation and ambient strains) with poorer health. We test whether religious struggles (religious doubts and feeling abandoned or punished by God) mediate this association. Our counterfactual mediation analyses of data from the 2021 Crime, Health, and Politics Survey (CHAPS) (n = 1741) revealed consistent indirect effects of neighborhood disorder through religious struggles for anger, psychological distress, sleep disturbance, poorer self-rated health, and shorter subjective life expectancy. This study contributes to previous work by integrating the study of neighborhood context and religion. [ABSTRACT FROM AUTHOR]

Trust is a primary component of faith and may be helpful for initiating, maintaining, and even repairing a relationship with God. In this study, we take up the task of expanding the empirical basis of trust in God and its relationship to well-being. Using a nationally representative sample of middle-aged and older adults from the United States, we examined whether trust in God is associated with well-being, and if this association may be conditioned by a key marker of socioeconomic status-education. Trust in God was associated with lower depressive symptoms and better self-rated health. Trust in God was more strongly associated with well-being for the less educated (high school education or less). We discuss the implications of our results for pastors and religious ministers noting the importance of trust in God as a religious construct, especially for less educated respondents. [ABSTRACT FROM AUTHOR]

Previous research has established attitudinal and behavioral health variations in relation to the COVID-19 pandemic, but scholarship on the religious antecedents associated with these outcomes has only recently gained momentum. Rhetoric from some leading conservative Protestants in the U.S. has underplayed the threat of the pandemic and may have contributed to unhealthy pandemic behaviors within this faith tradition. Moreover, previous inquiries have revealed that conservative Protestantism's otherworldly focus can thwart personal and community health. We use nationally representative data to test the hypotheses that, compared with other religious groups and the non-religious, conservative Protestants will tend to (1) perceive the pandemic as less threatening and (2) engage in riskier pandemic lifestyles. These hypotheses are generally supported net of confounding factors. We conclude that affiliation with a conservative Protestant denomination can undermine public health among this faith tradition's adherents and may therefore compromise general health and well-being during a pandemic. We discuss the implications of these findings, offer recommendations for pandemic health promotion among conservative Protestants, and delineate promising avenues for future research on this important topic. [ABSTRACT FROM AUTHOR]

This study examines the effects of prayers at mealtime on change in life satisfaction among older U.S. adults. In addition, it assesses the ways that marital status conditions these psychological effects of prayers at mealtime. Using two waves of longitudinal data from the Religion, Aging, and Health Survey (2001–2004), a representative sampling of adults aged 65 and older, the analyses reveal that the frequency of prayers at mealtime is associated with an increase in life satisfaction over time. Further, the positive effects of prayers at mealtime on change in life satisfaction are greater for nonmarried older adults than their married counterparts. The findings in the study reinforce claims of the beneficial effects of religion on mental well-being in later life. Moreover, they elaborate on the resource substitution thesis by showing that religion provides greater psychological benefits for older adults who do not have alternative resources for well-being—a marital partner. [ABSTRACT FROM AUTHOR]

Although there has been no direct empirical evidence linking sexual dysfunction (SD) with gun ownership, speculation has been widespread and persistent for decades. In this paper, we formally examine the association between SD and gun ownership. Our primary hypothesis, derived from the psychosexual theory of gun ownership, asserts that men experiencing SD are more likely to personally own guns than other men. To test this hypothesis, we used recently collected data from the 2021 Crime, Health, and Politics Survey (CHAPS), a national probability sample of 780 men, and binary logistic regression to model gun ownership as a function of SD. Our key finding is that men experiencing SD are no more likely to own guns than men without SD. This interpretation was supported across several indicators of SD (performance anxiety, erection trouble, and ED medication) and gun ownership (personal gun ownership, purchasing a gun during the pandemic, and keeping a gun in one's bedroom). To our knowledge, we are the first to have directly tested the association between SD and gun ownership in America. Our findings are important because they contribute to our understanding of factors associated with gun ownership by challenging the belief that phallic symbolism and masculinity somehow drive men with SD to purchase guns. Our results also remind us of the perils of gun culture rhetoric, which, in this case, function to discredit gun owners and to further stigmatize men with ED. We conclude by calling for more evidence-based discussions of SD and guns in society. [ABSTRACT FROM AUTHOR]

Does religious involvement (i.e., attendance and salience) mitigate the association between combat casualty exposure and sleep disturbance among US military veterans? To address this question, we analyze cross-sectional survey data from the public-use version of the 2011 Health Related Behaviors Survey of Active Military Personnel. Results from multivariate regression models indicate: (1) Combat casualty exposure was positively associated with sleep disturbance; (2) religious salience both offset and moderated (i.e., buffered) the above association; and (3) religious attendance offset but did not moderate the above association. We discuss study implications and limitations, as well as some avenues for future research. [ABSTRACT FROM AUTHOR]

Objective:Although several studies suggest that religious involvement tends to favor healthy biological functioning, most of this work has been conducted in the United States. This study explores the association between religious participation and biological functioning in Mexico. Method: The data are drawn from two waves of the Mexican Health and Aging Study (2003-2012) to assess continuous and categorical biomarker specifications. Results: Across specifications, religious participation in 2003 is associated with lower levels of waist-to-hip ratio, total cholesterol, pulse rate, and overall allostatic load in 2012. Respondents who increased their participation over the study period also exhibit a concurrent reduction in pulse rate. Depending on the specification, participation is also associated with lower levels of diastolic blood pressure and C-reactive protein. Participation is generally unrelated to body mass index, glycosylated hemoglobin, and systolic blood pressure. Discussion: Our results confirm that religious participation is associated with healthier biological functioning in Mexico. [ABSTRACT FROM AUTHOR]

We cast fresh light on how and why Americans’ views on marijuana legalization shifted between 1973 and 2014. Results from age-period-cohort models show a strong negative effect of age and relatively high levels of support for legalization among baby boom cohorts. Despite the baby boom effect, the large increase in support for marijuana legalization is predominantly a broad, period-based change in the population. Additional analyses demonstrate that differences in support for legalization by education, region, and religion decline, that differences by political party increase, and that differences between whites and African Americans reverse direction. We conclude by discussing the implications of these findings and by identifying promising directions for future research on this topic. [ABSTRACT FROM PUBLISHER]

The growth of Protestantism among U.S. Latinos has been the focus of considerable discussion among researchers. Yet few studies investigate how Latino Protestants and Latino Catholics differ, or which types of Latinos convert from Catholicism to Protestantism. Our study tests various theories about why some Latinos convert including a modified version of the semi-involuntary thesis, the national origin hypothesis, and assimilation theory. We use data from a large national sample of U.S. Latinos and find some support for assimilation theory and less for the semi-involuntary thesis. However, context matters. If we divide Latinos into national origin groups, these groups strongly predict who converts and who are lifelong Protestants. We discuss how war may influence the religious composition of early migrants and thus shape both the religious composition and conversion of later migrants. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Are attitudes toward Latinos associated with public views of immigration policies more generally? In this study, we examine whether measures of derogation, disrespect, and discomfort toward Latinos shape support for restrictive immigration policies. We analyze the opinions of Anglo (non-Hispanic White) and African American respondents from the 2000 National Opinion Research Center (NORC) General Social Survey (GSS), which contained a special module on ethnicity and diversity issues. Our findings reveal that prejudicial attitudes toward Latinos (as measured by the derogation, disrespect, and discomfort variables) are the most consistently significant factors in shaping opinions about the number of immigrants to admit and the consequences of immigration. However, individual-level economic factors and group threat measures are insignificant. In addition, personal contact with Latinos is insignificant in the models. This study suggests that support for immigration restrictions stems in large measure from a common source: negativity toward Latinos. Policy opinions are therefore not solely shaped by evaluations of policy qua policy but also by attitudes toward the group most commonly associated with immigration. [ABSTRACT FROM AUTHOR]

Contemporary political debates about language policy in the United States focus on three primary policy issues: bilingual education in public schools, English-only legislation, and the access of non-English speaking citizens to political rights. Using the 'Multi-Ethnic United States' module from the 2000 General Social Survey ( GSS), this article tests multiple attitudinal, behavioral, demographic, and contextual hypotheses for how Anglos and African Americans view bilingual policy issues. We examine the role of linguistic contact, self-interest, group threat, and discriminatory views of Latinos, finding that the latter-as measured by the 'Three Ds' (Derogation, Disrespect, and Distance)-are the strongest predictors of attitudes toward bilingualism. Distance (social distance from Latinos) is consistently significant, disrespect (doubts about Latino contributions to the United States.) is mostly significant, and derogation (Latino stereotypes) is occasionally significant. Also, political ideology and knowledge of a non-English language play important roles in the formation of favorable bilingualism opinions. However, the self-interest and group threat variables were largely insignificant. Taken together, these findings indicate the importance of understanding how policy views may be structured by opinions about out-group individuals and cultures. Language can serve as a proxy for immigrants themselves, as negative attitudes toward Latinos are associated with negative attitudes toward bilingualism. [ABSTRACT FROM AUTHOR]

Considerable research has examined the relationship between religion and mental health. This study adds to the literature in this area by addressing two main questions: (1) Is the frequency of prayer associated with symptoms of anxiety-related disorders among US adults? (2) Is this association conditional on the nature of individuals' attachment to God? We examine these questions using data from the 2010 Baylor Religion Survey (N = 1,511). Results reveal no meaningful associations between the frequency of prayer and anxiety symptoms. In contrast, anxious attachment to God is positively correlated with psychiatric symptoms, while secure attachment to God bears a modest inverse association with these outcomes (when anxious attachment is excluded from the model). Results also show that prayer is inversely associated with symptoms of anxiety-related disorders among individuals who have a secure attachment to God, but positively associated with these outcomes among those who have a more insecure or avoidant attachment to God. Several study limitations and promising directions for future research are discussed. [ABSTRACT FROM AUTHOR]

Abstract: 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. [ABSTRACT FROM AUTHOR]

Objectives Although the contact hypothesis occupies an important place in the study of intergroup relations, several important questions remain understudied. We contribute to the literature by examining the associations between multiple aspects of contact with Latinos and several types of attitudes toward U. S. Latinos, including attitudes toward immigration restrictions. Methods We use OLS and logistic regression techniques to analyze the opinions of Anglo (non- Hispanic white) and African- American respondents from the 2000 NORC General Social Survey ( GSS), which contained a special module on attitudes regarding ethnicity and diversity issues. Results Our findings reveal a clear association between close nonkin Latino ties, that is, friendship, and more favorable or empathetic attitudes toward Latinos as well as less restrictive or punitive views concerning immigration policy. Having Latino relatives is also linked with several of these attitudes. Most other dimensions of contact (e.g., attending high schools with significant Latino populations, having Latino acquaintances, Spanish-language fluency, and residing in areas with relatively high Latino populations) have at least some association with the attitudes under study, although for most of these contact measures the significance of the effects is inconsistent across outcomes. Conclusions The findings reinforce the significance of intergroup friendships and underscore the importance of understanding their social origins, patterning, and consequences for diverse groups. It is also important to probe the differential effects of specific types and arenas of intergroup contact on specific attitudinal and policy outcomes. [ABSTRACT FROM AUTHOR]

A growing literature examines the correlates and sequelae of spiritual struggles, such as religious doubts. To date, however, this literature has focused primarily on a handful of mental health outcomes (e.g., symptoms of depression, anxiety, negative affect), while the possible links with other aspects of health and well-being, such as poor or disrupted sleep, have received much less attention. After reviewing relevant theory and previous studies, we analyze data from a nationwide sample of Presbyterian Church (USA) members to test the hypothesis that religious doubts will be inversely associated with overall self-rated sleep quality, and positively associated with the frequency of sleep problems and the use of sleep medications. We also hypothesize that part of this association will be explained by the link between religious doubts and psychological distress. Results offer moderate but consistent support for these predictions. We end with a discussion of the implications of these findings, a brief mention of study limitations, and some suggestions for future research. [ABSTRACT FROM AUTHOR]

This study examines links between multiple aspects of religious involvement and attitudes toward same-sex marriage among U.S. Latinos. The primary focus is on variations by affiliation and participation, but the possible mediating roles of biblical beliefs, clergy cues, and the role of religion in shaping political views are also considered. We use binary logistic regression models to analyze data from a large nationwide sample of U.S. Latinos conducted by the Pew Hispanic Forum in late 2006. Findings highlight the strong opposition to same-sex marriage among Latino evangelical (or conservative) Protestants and members of sectarian groups (e.g., LDS), even compared with devout Catholics. Although each of the hypothesized mediators is significantly linked with attitudes toward same-sex marriage, for the most part controlling for them does not alter the massive affiliation/attendance differences in attitudes toward same-sex marriage. This study illustrates the importance of religious cleavages in public opinion on social issues within the diverse U.S. Latino population. The significance of religious variations in Hispanic civic life is likely to increase with the growth of the Latino population and the rising numbers of Protestants and sectarians among Latinos. [ABSTRACT FROM AUTHOR]

The article discusses how religious beliefs affect the mental health of individuals. It analyzes how stress process is associated with the religious mental health of individuals and discusses various literary resources available on this topic. It is mentioned that the research in mainly limited to the U.S. studying the religious beliefs of the Judeo-Christian population with focus on mental health problems like depression, anxiety and generalized distress. Also, the stress process is an interaction between stressors, resources and mental health outcomes. The resources can be self esteem, mental attitude and personal efficacy. It is discussed that religious practices influence mental health as attending religious services lead to elimination of negative behavior traits.

This study examines religious differences in attitudes toward divorce laws among U.S. adults. Using pooled data from the 2000-2006 NORC General Social Surveys (N = 5,683), we find that frequency of religious attendance and belief that the Bible is the Word of God are strong predictors of support for stricter laws governing divorce. Indeed, these religious indicators are much more important than conservative affiliation. Conversely, more secular individuals, that is, those who do not attend religious services and consider the Bible only a book of fables and moral teachings, are substantially less supportive of tightening existing divorce laws. Understanding the role of religion in shaping Americans’ attitudes toward divorce laws can illuminate the scope and boundaries of connections between the institutions of marriage and religion in the contemporary United States as well as inform policy implications for the future of divorce law reform. [ABSTRACT FROM PUBLISHER]

Abstract: Despite ample precedent in theology and social theory, few studies have systematically examined the role of religion in mitigating the harmful effects of socioeconomic deprivation on mental health. The present study outlines several arguments linking objective and subjective measures of financial hardship, as well as multiple aspects of religious life, with psychological distress. Relevant hypotheses are then tested using data on adults aged 18–59 from the 1998 US NORC General Social Survey. Findings confirm that both types of financial hardship are positively associated with distress, and that several different aspects of religious life buffer against these deleterious influences. Specifically, religious attendance and the belief in an afterlife moderate the deleterious effects of financial hardship on both objective and subjective financial hardship, while meditation serves this function only for objective hardship. No interactive relationships were found between frequency of prayer and financial hardship. A number of implications, study limitations, and directions for future research are identified. [Copyright &y& Elsevier]

A growing body of research investigates the possible relationships between religion and mental health. After developing a series of arguments linking various aspects of religion with anxiety and tranquility, we test relevant hypotheses using data from the 1996 General Social Survey. Results show that frequency of religious attendance and the belief in an afterlife are inversely associated with feelings of anxiety and positively associated with feelings of tranquility. However, frequency of prayer has no direct association with either outcome. Strong beliefs in the pervasiveness of sin are positively linked with anxiety but unrelated to tranquility. Finally, belief in an afterlife and frequency of prayer buffer the adverse effects of poor health and financial decline on anxiety. Implications of these findings are discussed along with study limitations and promising directions for future research. [Copyright &y& Elsevier]

Abstract: Despite consistent evidence that religious congregations provide health-related programs for their members and residents of the local community, little is known about the distribution of congregation-based health programs across the United States. Using a nationally representative sample of US congregations (n=1230) we employ bivariate analysis and logistic regression to identify patterns in the sponsorship of health-related programs by religious congregations; we then propose and test various explanations for these observed patterns. Our findings contradict the impressions given by case studies and the program evaluation literature and suggest: a) that congregation-based health programs may not be serving the neediest communities; and b) that congregations are not taking advantage of mechanisms intended to facilitate the provision of health-related services by religious congregations. [Copyright &y& Elsevier]

Social scientific research assumes that religious involvement is primarily, if not exclusively, the product of social-environmental influences There is growing evidence, however, that genetic or other biological factors also play a role Analyzing twin sibling data from the National Survey of Midlife Development in the United States (MIDUS), this study addresses this issue by showing that individual-level variation on four different aspects of religious life—organizational involvement, personal religiosity and spirituality, conservative ideologies, and transformations and commitments—is indeed the product of both genetic and environmental influences Specifically, genetic factors explain 19–65 percent of the variation, while environmental influences account for the remaining 35–81 percent depending upon the aspect of religion under investigation Research of this type enhances contemporary social science by providing a new perspective that nicely supplements existing ones, but it also highlights potential implications, including explanatory power deficiencies and potentially bias [ABSTRACT FROM AUTHOR]

Researchers have shown a longstanding interest in the relationship between religion and mental health. Here, we outline a series of hypotheses linking personal prayer, images of God, and mental health. We then empirically test the hypotheses using data from an online survey of U.S. adults ( = 1,629) conducted in 2004 by magazine. We find a positive correlation between both frequency of prayer and the perception of God as remote and several different forms of psychopathology; a perceived intimate relationship with a loving God is inversely related. The positive association between prayer and psychopathology manifests itself primarily among individuals who experience God as either (a) remote or (b) not loving. We also find an inverse correlation between prayer and psychopathology among individuals who believe that they are praying to a close (the inverse of remote) God. We discuss the implications of these findings for research on the religion-mental health connection and outline an agenda for future research. [ABSTRACT FROM AUTHOR]

Although a long tradition of theoretical and sociohistorical analysis has suggested that religious practices and values help African Americans in coping with the distressing sequelae of racism and discrimination, few studies have examined this issue with systematic, quantitative, empirical data. Our work contributes to the literature by: (a) outlining a series of arguments regarding the potential significance of multiple aspects of religious involvement—attendance at services, church-based social support, and religious guidance in daily life—in dealing with harmful psychosocial effects of recent experiences of discrimination; and (b) testing hypotheses derived from two alternative models of the racism-religion-distress relationship using longitudinal data from a nationwide survey. Results indicate that both religious guidance and religious attendance moderate the effects of racism on psychological distress, while congregational support has a direct (but not interactive) effect on distress, thereby partly offsetting (but not buffering) the negative effects of discrimination. [ABSTRACT FROM AUTHOR]

In recent years, researchers have exhibited considerable interest in the distinctions between "religion" and "spirituality," and in the apparently growing numbers of people in western societies who self-identify as "spiritual but not religious." However, few studies have systematically examined the antecedents or correlates of these important constructs. Using data on a nationwide (US) sample of 1,500 young adults (ages 18-35), ha If of whom are children of divorce and the other ha If of whom were raised in intact, two-parent families, our results underscore the potential importance of parental divorce in giving rise to a "spiritual but not religious" identity. Specifically, offspring of divorce constitute the majority (62%) of this category in our sample. Even with cont rols for sociodemographic factors, offspring of divorce are significantly less likely to identify themselves as "religious" but no less inclined to self-identify as "spiritual," as compared with young adults from intact families. Implications of these patterns for the intergenerational transmission of religious faith and other aspects of contemporary American culture are discussed. [ABSTRACT FROM AUTHOR]

The purpose of this study is to assess the relationship between parental religious socialization practices and self-esteem in late life. The core theoretical thrust that was developed for this study is captured in the following linkages: (1) older African Americans will be more likely than older Whites to report that their parents encouraged them to become involved in religion when they were growing up; (2) people whose parents encouraged them to become involved in religion will be more likely to attend church and pray privately in late life; (3) older adults who attend church often and pray frequently will be more committed to their faith; (4) older people who are more deeply committed to their faith will have a stronger sense of self-worth. Data from a nationwide survey of older adults provides support for all the relationships embedded in the study model. [ABSTRACT FROM AUTHOR]

Background: Spirituality/religion is an important factor in health and illness, but more work is needed to determine its link to quality of life in patients with HIV/AIDS.Objective: To estimate the direct and indirect effects of spirituality/religion on patients' perceptions of living with HIV/AIDS.Design: In 2002 and 2003, as part of a multicenter longitudinal study of patients with HIV/AIDS, we collected extensive demographic, clinical, and behavioral data from chart review and patient interviews. We used logistic regression and path analysis combining logistic and ordinary least squares regression.Subjects: Four hundred and fifty outpatients with HIV/AIDS from 4 sites in 3 cities.Measures: The dependent variable was whether patients felt that life had improved since being diagnosed with HIV/AIDS. Spirituality/religion was assessed by using the Duke Religion Index, Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being-Expanded, and Brief RCOPE measures. Mediating factors included social support, self-esteem, healthy beliefs, and health status/health concerns.Results: Approximately one-third of the patients felt that their life was better now than it was before being diagnosed with HIV/AIDS. A 1-SD increase in spirituality/religion was associated with a 68.50% increase in odds of feeling that life has improved--29.97% due to a direct effect, and 38.54% due to indirect effects through healthy beliefs (29.15%) and health status/health concerns (9.39%). Healthy beliefs had the largest effect on feeling that life had improved; a 1-SD increase in healthy beliefs resulted in a 109.75% improvement in feeling that life changed.Conclusions: In patients with HIV/AIDS, the level of spirituality/religion is associated, both directly and indirectly, with feeling that life is better now than previously. Future research should validate our new conceptual model using other samples and longitudinal studies. Clinical education interventions should focus on raising awareness among clinicians about the importance of spirituality/religion in HIV/AIDS. [ABSTRACT FROM AUTHOR]

The goal of this article is to examine the relationship between religious involvement, gauged mainly in terms of affiliation and frequency of attendance at services, and abortion attitudes among three major Hispanic subgroups: Mexican Americans, Puerto Ricans, and Cuban Americans.The study analyzes data from the Latino National Political Survey, a sample of over 2,700 U.S. Hispanics completed in 1990.Committed (i.e., regularly attending) Hispanic Protestants, most of whom belong to conservative groups, are more strongly pro-life than any other segment of the Latino population, and are much more likely than others to support a total abortion ban. Committed Catholics also tend to hold pro-life views, but they are relatively more likely to endorse an abortion ban that includes exceptions for rape, incest, and threats to the mother's life. Less devoted Catholics and Protestants generally do not differ from religiously unaffiliated Hispanics in their abortion views. There are also modest variations in the links between religious involvement and abortion attitudes across the three Latino subgroups.Religious factors are highly important predictors of Hispanics' preferences regarding abortion policies. Contrary to some previous discussions, it is committed Protestants, more so than Catholics, who are the staunchest opponents of abortion in the Latino population. [ABSTRACT FROM AUTHOR]

Objectives. Studies in the area of religion and mortality are based primarily on data derived from samples of predominantly non-Hispanic Whites. Given the importance of religion in the lives of Hispanics living in the United States, particularly older Hispanics, we examine the effects of religious attendance on mortality risk among Mexican Americans aged 65 and older. Methods. We employ data from the Hispanic Established Populations for Epidemiologic Studies of the Elderly to predict the risk of all-cause mortality over an 8-year follow-up period. Results. Overall, the results show that those who attend church once per week exhibit a 32% reduction in the risk of mortality as compared with those who never attend religious services. Moreover, the benefits of weekly attendance persist with controls for sociodemographic characteristics, cardiovascular health, activities of daily living, cognitive functioning, physical mobility and functioning, social support, health behaviors, mental health, and subjective health. Discussion. Our findings suggest that weekly church attendance may reduce the risk of mortality among older Mexican Americans. Future research should focus on identifying other potential mediators of the relationship between religious involvement and mortality risk in the Mexican-origin population. [ABSTRACT FROM AUTHOR]

Objectives: The scientific community has recently taken a serious interest in the relation between religious involvement and adult mortality risk in the United States. We review this literature, highlighting key findings, limitations, and future challenges. Methods: Literature from medicine, epidemiology, and the social sciences is included. Results: Taken together, the existing research indicates that religious involvement is related to US adult mortality risks. The evidence is strongest for public religious attendance and across specific religious denominations. The evidence is weakest for private religious activity. The mechanisms by which religious involvement appear to influence mortality include aspects of social integration, social regulation, and psychological resources. Conclusions: The religion-mortality literature has developed in both size and quality over the past decade. Fruitful avenues for continued research include the analysis of (1) more dimensions of religious involvement, including religious life histories; (2) population subgroups, including specific race/ethnic and socioeconomic populations; and (3) a richer set of social, psychologic, and behavioral mechanisms by which religion may be related to mortality. [ABSTRACT FROM AUTHOR]

To date, few studies have examined the role of religion, especially conservative (i.e., fundamentalist and evangelical) Protestantism, in shaping the division of housework. The authors begin by reviewing popular writings on gender and family life by contemporary conservative Protestants, focusing on the competing discourses of traditionalist and egalitarian evangelicals. Then, the authors analyze data on a large U.S. sample of married couples from Wave I of the National Survey of Families and Households to compare conservative Protestant housework patterns with those among nonevangelical couples. Conservative Protestant wives perform mote housework overall and spend more time doing "female-typed" labor than their nonevangelical peers. These differences are then traced to religious variations in spousal and household resources and also to a distinctive evangelical gender ideology. Interestingly, few religious differences in men's housework patterns are observed. Implications of these findings are discussed and several promising directions for future research identified. [ABSTRACT FROM AUTHOR]

Although debates over guns and gun control have roiled the contemporary political scene, the role of religion has received only limited attention from scholars. We contribute to this literature by developing a series of theoretical arguments linking one specific facet of religion –belief in supernatural evil (i.e., the Devil/Satan, Hell, and demons)—and a range of gun policy attitudes. Relevant hypotheses are then tested using data from the 2014 Baylor Religion Survey (n = 1572). Results show that belief in supernatural evil is a robust predictor of support for policies that expand gun rights. Overall, the estimated net effects of belief in supernatural evil withstand statistical controls for a host of sociodemographic covariates, and, importantly, political ideology. Very few other aspects of religion are associated with any of these gun policy attitudes. Implications and study limitations are discussed, and promising directions for future research on religion and guns are identified. [ABSTRACT FROM AUTHOR]

While we welcome the attention devoted to regional variations in African American church participation by Hunt and Hunt (1999), we critique their attempt to replicate our recent findings on this issue. We begin by restating key elements of the semi- involuntary institution (SI) thesis and briefly summarizing the empirical evidence bearing on it. We then identify several empirical and conceptual problems and limitations of Hunt and Hunt's study. We argue that the available evidence tends to support the SI thesis, and we conclude by emphasizing the links between the SI thesis and more general theoretical developments in the sociology of religion. [ABSTRACT FROM AUTHOR]

We use recently released, nationally representative data from the National Health Interview Survey-Multiple Cause of Death linked file to model the association of religious attendance and sociodemographic, health, and behavioral correlates with overall and cause-specific mortality. Religious attendance is associated with U.S. adult mortality in a graded fashion: People who never attend exhibit 1.87 times the risk of death in the follow-up period compared with people who attend more than once a week. This translates into a seven-year difference in life expectancy at age 20 between those who never attend and those who attend more than once a week. Health selectivity is responsible for a portion of the religious attendance effect: People who do not attend church or religious services are also more likely to be unhealthy and, consequently, to die. However, religious attendance also works through increased social ties and behavioral factors to decrease the risks of death. And although the magnitude of the association between religious attendance and mortality varies by cause of death, the direction of the association is consistent across causes. [ABSTRACT FROM AUTHOR]

A long research tradition examines the relationships between religion and parental values, defined broadly as the traits that adults find most desirable in children. Two such traits have been of particular interest: obedience and intellectual autonomy. We argue that contemporary Conservative Protestants are prone to endorse authoritarian parenting orientations disproportionately - that is, to value obedience at the expense of autonomy. In addition, contrary to the thrust of some previous research, we hypothesize that Catholics tend to embrace more authoritarian child-rearing values than do non-Conservative Protestants. and other Americans. OLS regression and structural equation models confirm that Conservative Protestants are especially supportive of obedience. However, they are no less enthusiastic than others about intellectual autonomy in children. Conservative Protestant valuation of obedience is linked with three theological positions: biblical literalism, belief that human nature is sinful, and punitive attitudes toward sinners. Hypotheses regarding Catholics are also confirmed, although the magnitude of Catholic effects is less pronounced. Several directions for future research on religious differences in parent-child relations are recommended. [ABSTRACT FROM AUTHOR]

Numerous studies have examined the relationships between religious factors and aggregate suicide rates, with inconsistent findings. We extend research on this topic by focusing on an overlooked variable: religious homogeneity, or the extent to which community residents adhere to a single religion or a small number of faiths. After developing a series of arguments linking religious homogeneity with lower suicide rates, we investigate this relationship using 1980 data on 296 SMSAs. As hypothesized, religious homogeneity is inversely associated with suicide rates; its estimated effects are greater than those of the other religious variables that are widely used in studies of suicide -percent Catholic and church member rates and they persist despite controls for established covariates of suicide rates. On closer inspection, we find regional differences in the apparent influence of religious homogeneity. Protective effects are strongest in the SMSAs of the Northeast and they also surface in the South, while they are weaker in other areas of the U.S. [ABSTRACT FROM AUTHOR]

This article presents a study of the association between interracial contact and racial attitudes among African-Americans. Endogenous switching regression models are used to estimate the effect of close interracial friendship on selected racial attitude variables while accounting for possible selectivity bias. Each mode implies a distinct assumption about the process generating interracial contact and racial attitudes. Using data from the National Survey of Black Americans, the author finds no evidence of sample selection bias in estimating the effect of close interracial contact on Afro-American racial attitudes. Research on the contact hypothesis has focused primarily on white racial attitudes, giving short shrift to the views of African Americans. The handful of exceptions to this general pattern over the years have yielded discrepant findings. Because many African Americans are forced to encounter whites frequently in public settings, due to the demographic imbalance between Afro-Americans and whites, and because such contact often takes place under competitive and even hostile circumstances, it appears that casual interracial contact is not necessarily associated with positive racial attitudes among African Americans.

This study explores contemporary regional variation in African American religious life. Building on a rich tradition of historical and ethnographic research on the Black church we contrast the religious environments that have traditionally prevailed in the Black communities of the rural South and urban non-South. We emphasize regional variations in (1) the social role of religious institutions, (2) the availability of alternative lifestyles and secular opportunities for status and resources, and (3) the social norms and community expectations regarding church involvement. A series of hypotheses regarding patterns and correlates of church participation are then tested, using data from the National Survey of Black Americans. Findings indicate that historical regional variations in African American religious life persist in the contemporary period. Moreover, our results suggest that the rural southern Black church retains its traditional "semi-involuntary" character, and we discuss the broader theoretical implications of this issue for future research in the sociology of religion. [ABSTRACT FROM AUTHOR]

The article discusses the relationships between religious involvement of black Americans and self-esteem and personal mastery. Two important dimensions of self!perception are self-esteem, or positive evaluations of the self, and personal mastery, or feelings of empowerment and control over one's, affairs. While the evidence is not unequivocal, it has been suggested that these aspects of self-perception influence a wide range of social and behavioral outcomes, including adolescent social problems such as delinquency, school failure, and teenage pregnancy, as well as' adult criminality, chronic welfare dependency, child abuse, and alcohol and drug use. Religious involvement cushions the harmful effects of certain types of adversity on black self-esteem. This stress-buffering pattern is particularly evident with regard to states of the physical body, its attractiveness and its health. Frequent participation in church communities appears to moderate the negative consequences of physical unattractiveness for black self-esteem.

Using data from the National Survey of Black Americans (NSBA) and the General Social Survey (GSS), this study tests hypotheses distilled from two competing perspectives on black religious mobility. First, some analysts during the 1960s predicted that the rise of economic ambition and political militancy among blacks would foster discontent with the "otherworldly" black mainline churches. These researchers projected high levels of switching and burgeoning apostasy. Second, however, there are reasons to anticipate much more stable patterns of black religious affiliation. Recent research stresses that social embeddedness, cultural solidarity, and personal spirituality are more important influences on black religious behavior than are status-seeking or sociopolitical concerns. Except for rising apostasy, the findings of this study are broadly consistent with the second perspective. Several directions for future research on the religious mobility of black Americans are suggested. [ABSTRACT FROM AUTHOR]

Using data from the National Survey of Black Americans (NSBA), this research examines three sets of hypotheses regarding the effects of religious commitment on life satisfaction. Further, given evidence of historical geographical differences in black culture and social structure, this study explores the regional specificity of religious influences on life satisfaction. Religious participation contributes to subjective wellbeing only among non-southern blacks, while private religiosity is unrelated to well-being in any analysis. There are also denominational effects: non-southern members of traditional black denominations (i.e., Baptists and Methodists) and southern Catholics report particularly high levels of life satisfaction. In addition, the effects of religion on life satisfaction are contingent upon age for non-southerners only. This study concludes with a discussion of directions for future research on religion and mental health. [ABSTRACT FROM AUTHOR]

In this article, the author focuses on military background, racial orientations, and political participation among Black adult males. The article is based on a study which reveals that Blacks with military backgrounds express lower levels of racial identification and separatist sentiments than do non-veterans. This study uses data on a national cross-sectional sample of black adult males to address three central issues. The first issue is concerned with political participation and racial orientation among black adult males. Secondly, the study gives persuasive evidence that the experience of combat duty may constitute a crucial life-altering event for many. Finally, the study explores attitudinal differences between Vietnam-era veterans and their non-veteran peers. Supporters of the military establishment have claimed that, in addition to fulfilling a civic duty, service in the armed forces helps to produce citizens who are committed to democratic ideals and practices. On the other hand, critics of the military establishment have argued that military socialization fosters intellectual rigidity, conformism, and alienation. These critics contend that military life, far from encouraging democratic values, undermines and distorts the civic culture orientations of recruits.

In the earlier decades of this century, the study of the southern U.S. occupied the energies arid talents of many prominent sociologists. These insights notwithstanding, the overall treatment of economic issues in the volume suffers from five limitations. First, instead of hackneyed references to an emerging service economy, consideration of specific economic sectors would have added substance to the discussion. Several pivotal developments were given short shrift, including the rise of regional centers for real estate, insurance, and invisible investments and the growth of high-technology. Despite the obvious importance of such issues, it is odd to see a volume on the South, a region historically associated, especially in the consciousness of other Americans, with racial prejudice, discrimination, and racism virtually ignores racial and ethnic attitudes.

The article examines the relationships between kinship bonds, friendships and the subjective well-being of African American adults. The article provides an analysis of data from the National Survey of Black Americans. Studies over, the year have frequently reported that voluntary interpersonal attachments, such as friendships and group affiliations, are positively associated with self-reports of life quality, while involuntary social ties, such as kinship bonds, are not. However, various ethnographies, community studies, and a handful of quantitative analyses do present valuable information on the extended families of Afro-Americans, while a smaller literature also discusses Afro-American friendships. The accumulation of information on Afro-Americans social relationships spans most regions of the United States. Further, several analyses focus specifically on the respective roles of kin and non-kin relations in the care and support of the Afro-Americans elderly.

This article presents information on the link between spirituality and medical care. Religious community and spiritual practices are important to many people in the United States. A study of patients revealed that prayer, reading scriptures, or relying on God for support was the most important factor in coping with an illness, and nearly 90 percent of those surveyed indicated that they used religion at least moderately. Compassionate patient care should be an integral part of the medical profession, and the value of spirituality in providing this care should not be overlooked.

In this study, we formally examine the association between penis size dissatisfaction and gun ownership in America. The primary hypothesis, derived from the psychosexual theory of gun ownership, asserts that men who are more dissatisfied with the size of their penises will be more likely to personally own guns. To test this hypothesis, we used data collected from the 2023 Masculinity, Sexual Health, and Politics ( MSHAP ) survey, a national probability sample of 1,840 men, and regression analyses to model personal gun ownership as a function of penis size dissatisfaction, experiences with penis enlargement, social desirability, masculinity, body mass, mental health, and a range of sociodemographic characteristics. We find that men who are more dissatisfied with the size of their penises are less likely to personally own guns across outcomes, including any gun ownership, military-style rifle ownership, and total number of guns owned. The inverse association between penis size dissatisfaction and gun ownership is linear; however, the association is weakest among men ages 60 and older. With these findings in mind, we failed to observe any differences in personal gun ownership between men who have and have not attempted penis enlargement. To our knowledge, this is the first study to formally examine the association between penis size and personal gun ownership in America. Our findings fail to support the psychosexual theory of gun ownership. Alternative theories are posited for the apparent inverse association between penis size dissatisfaction and personal gun ownership, including higher levels of testosterone and constructionist explanations., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.