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Religious fundamentalism, characterized by rigid adherence to a set of beliefs putatively revealing inerrant truths, is ubiquitous across cultures and has a global impact on society. Understanding the psychological and neurobiological processes producing religious fundamentalism may inform a variety of scientific, sociological, and cultural questions. Research indicates that brain damage can alter religious fundamentalism. However, the precise brain regions involved with these changes remain unknown. Here, we analyzed brain lesions associated with varying levels of religious fundamentalism in two large datasets from independent laboratories. Lesions associated with greater fundamentalism were connected to a specific brain network with nodes in the right orbitofrontal, dorsolateral prefrontal, and inferior parietal lobe. This fundamentalism network was strongly right hemisphere lateralized and highly reproducible across the independent datasets (r = 0.82) with cross-validations between datasets. To explore the relationship of this network to lesions previously studied by our group, we tested for similarities to twenty-one lesion-associated conditions. Lesions associated with confabulation and criminal behavior showed a similar connectivity pattern as lesions associated with greater fundamentalism. Moreover, lesions associated with poststroke pain showed a similar connectivity pattern as lesions associated with lower fundamentalism. These findings are consistent with the current understanding of hemispheric specializations for reasoning and lend insight into previously observed epidemiological associations with fundamentalism, such as cognitive rigidity and outgroup hostility. [ABSTRACT FROM AUTHOR]

The present study used longitudinal person-centered analyses to understand how parent religiosity, parenting styles, and parent-adolescent sex communication interact in predicting adolescent sexual risk-taking over time. The sample included 681 adolescents and their parents (Mage = 15, at wave 5) from Waves 5 and 6 of the Flourishing Families Project. Variables capturing parent religiosity, parenting styles, and parent-adolescent sex communication were used as class indicators in a latent profile analysis. Three classes emerged: (1) Non-religious Authoritative families, (2) Religious Authoritarian families, and (3) Religious Authoritative families. The Non-religious Authoritative and Religious Authoritarian families did not significantly differ on later adolescent sexual risk-taking (controlling for prior sexual risk-taking), while the Religious Authoritative families had adolescents with significantly lower subsequent sexual risk-taking. These results demonstrate the complex ways in which religion, parenting, and sex communication interact in predicting adolescent sexual risk-taking. Thus, both the content and process of sexual socialization may be important. [ABSTRACT FROM AUTHOR]

Gratitude and indebtedness facilitate cooperative relationships and prosocial behavior. Yet, studies are needed to assess whether indebtedness and gratitude have differential prosocial effects. Study 1 (N = 659; highly religious emerging adult sample) employed a 3 × 2 experimental design with six conditions; 1) gratitude-only to humans, 2) indebtedness-only to humans, 3) gratitude and indebtedness to humans, 4) gratitude-only to God, 5) indebtedness-only to God, and 6) gratitude and indebtedness to God. Study 2 (N = 1,081; nationally representative sample) was a replication of Study 1. People prompted to experience both gratitude and indebtedness had higher prosocial relational engagement (i.e. consistent effects for relationship proximity and direct reciprocity) than those who primarily experienced gratitude or indebtedness. Transcendent indebtedness (want to repay) was related to better prosocial outcomes than transactional indebtedness (have to repay). Secure attachment to God moderated the association between receiving a favor from God (versus human) and increased prosocial behavior. [ABSTRACT FROM AUTHOR]

Acquiring gratitude and self-transcendence are critical to positive socioemotional development. Indebtedness to God may provide a pathway for this healthy development, yet it remains a largely unexplored construct. The purpose of the present work was to use two innovative qualitative methods; 1) exemplar sampling method (N = 15) and 2) cutting-edge machine learning and language models to visually describe the data (N = 5,598) and provide semantic maps. The thematic coding analyses resulted in 11 inquiry-driven themes (five describing the experience of indebtedness to God and six describing the outcomes of indebtedness to God). The experience of indebtedness to God was transcendent and positive. The machine learning language model analysis resulted in 1,920 unique tags and over 100 independent triangulated semantic themes, and several topographical views of the data to spur future research on this novel construct. [ABSTRACT FROM AUTHOR]

Research shows that the effects of athletics on virtue development are mixed. Religion provides people with a meaning-making system, community, and practices that can promote the cultivation of virtues and possibly enhance the impact of athletics on virtue development. Yet, little empirical research has assessed moral outcomes when religion and sport interact. The present study examines intrinsic religiosity as a moderator of the effect of athletic involvement on virtue and self-worth outcomes in collegiate student-athletes. Participants (N = 1930) were religious college students in the United States, 22% (n = 415) competing in an intercollegiate varsity sport. Moderated regression analyses revealed, contrary to predictions, that religiosity did not significantly moderate trait courage, trait patience, or goal patience. Consistent with predictions, religiosity significantly moderated goal courage, approval self-worth (i.e., the extent to which people base their worth on approval from others), and moral self-worth (i.e., the extent to which people base their worth on their own virtuousness). Whereas religiosity was associated with higher goal courage for non-athletes, the association was stronger for athletes. Religiosity was not associated with levels of approval self-worth for non-athletes, but the more religious athletes were, the less important other people's approval was for their sense of self. Whereas religiosity was associated with higher moral self-worth contingency for athletes, the association was stronger for non-athletes. Applications for practitioners and future directions for researchers are discussed. [ABSTRACT FROM AUTHOR]

We test the effectiveness of 2 different written inductions of gratitude toward God and analyze the content and outcomes of these gratitude expressions. We recruited 1,170 predominantly Christian U.S. participants across 3 CloudResearch datasets. Participants were randomly assigned to write about gratitude to God or another benefactor, including people, parents, country, and unspecified benefactors, or to write about their daily activities. Study 2 further probed nuances related to control group instructions, and Study 3 examined outcome measures related to well-being and prosociality. The participants who wrote about gratitude toward God more frequently mentioned basic needs and self-transcendence and less frequently mentioned material items compared to other benefactors. They also showed high levels of expansive emotions and religious intentions. Our research provides methodological insights relevant to gratitude writing inductions and sheds light on the content and outcomes of gratitude toward God. [ABSTRACT FROM AUTHOR]

Despite the prevalence of beliefs across religions regarding repentance and divine forgiveness and their recognition in theoretical and religious studies, these constructs are relatively understudied phenomena in the social sciences. Furthermore, in recent years, multiple scholars have argued for the need for research to systematically study and highlight the experience and processes of repentance and divine forgiveness. Subsequently, this study explored processes of repentance, antecedents and motivations of repentance, resources to aid in repentance, and outcomes of repentance that should be further examined. This analysis was done using in-depth qualitative interviews with 15 emerging adult religious exemplars identifying with the Church of Jesus Christ of Latter-day Saints. The authors used NVivo 12 and team-based qualitative coding processes to identify themes. Repentance processes included personal change, took various lengths of time, were a part of participants' religious identity, were recurrent processes, and were influenced by participants' view of God. Antecedents and motivations included religious practices and rituals, emotions, interpersonal interactions, and their relationship with God. Resources that aided in repentance included religious practices and rituals, interpersonal relationships, and a relationship with God. Finally, participants reported experiencing personal changes in their behavior and character, positive emotions (including feelings of divine forgiveness), improved interpersonal relationships, and a better relationship with God. These processes align with some previously discovered and theorized findings on repentance, contribute a number of novel findings, and offer future direction regarding the motivations, resources, and transformative experiences that participants reported in their personal repentance and experience of forgiveness. [ABSTRACT FROM AUTHOR]

The present study examined whether declines in religiousness across adolescence precede religious deidentification in young adulthood. Data came from the National Study of Youth and Religion. Participants were religiously affiliated for the first three waves of the longitudinal study (N = 1144). Latent growth curve models found significant declines across adolescence in church attendance, prayer, scripture study, religious importance, and spirituality, whereas doubt was stable across time. Then, logistic regression models specified the latent intercepts and slopes as predictors of later (Wave 4) deidentification. Significant negative links were found for the intercepts and slopes on church attendance, prayer, scripture study, religious importance, and spirituality. For doubt, a significant, positive link was found for the intercept. [ABSTRACT FROM AUTHOR]

The purpose of the present set of studies was to develop a short and valid measure of religious motivation based on self-determination theory and demonstrate the role of religious motivation on youth outcomes. Participants were from five studies of religious adolescents and their parents from across the U.S (total N = 2982). Using confirmatory factor analyses we created a 12-item Religious Internalization Scale (RIS-12) capturing three forms of religious motivation: external, introjected, and identified. Relations between religious motivation and youth outcomes were assessed using structural equation modeling. In general, identified religious motivation positively predicted adaptive outcomes (e.g., prosocial behaviors, psychological well-being, and positive traits) and negatively predicted maladaptive outcomes (e.g., antisocial and health-risk behaviors, mental illness, and negative traits), whereas the inverse was largely true for external religious motivation. Introjected religious motivation was a poor predictor of outcomes. Further, identified religious motivation often remained predictive of outcomes when controlling for religious involvement. Lastly, in several cases, identified religious motivation and religious involvement interacted when predicting youth outcomes such that higher identified religious motivation strengthened links between religious involvement and outcomes. These findings validate the RIS-12 as a self-determination theory measure of religious motivation and elucidate the important role of identified religious motivation during adolescence. [ABSTRACT FROM AUTHOR]

This study examines the potential salubrious role of religious gratitude as a protective factor for collegiate student-athlete mental health and the possible mediating role of perceived indebtedness to God and meaning in life. We draw on a sample of student-athletes from the United States (N = 415) who compete in NCAA Division 1 and 3 athletics. Our results suggest gratitude to God is associated with lower depressive and anxiety symptoms and less loneliness. Both indebtedness to God and meaning in life were found to be significant mediators of this association. The grateful and indebted disposition may lend itself to better mental well-being and social relationships in the context of sport, providing a unique and possibly untapped coping mechanism for religious athletes by reinforcing that their mattering to God and others is not contingent on their sport performance. [ABSTRACT FROM AUTHOR]

The present study examined whether declines in religiousness across adolescence precede religious deidentification in young adulthood. Data came from the National Study of Youth and Religion. Participants were religiously affiliated for the first three waves of the longitudinal study (N = 1144). Latent growth curve models found significant declines across adolescence in church attendance, prayer, scripture study, religious importance, and spirituality, whereas doubt was stable across time. Then, logistic regression models specified the latent intercepts and slopes as predictors of later (Wave 4) deidentification. Significant negative links were found for the intercepts and slopes on church attendance, prayer, scripture study, religious importance, and spirituality. For doubt, a significant, positive link was found for the intercept., (© 2022 Society for Research on Adolescence.)