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Although the transmission of religiousness has been assumed to be purely cultural, behavior genetic studies have demonstrated that genetic factors play a role in the individual differences in some religious traits. This article reviews the extant behavior genetic literature and presents new analyses from the "Virginia 30,000" on the causes of variation in religious affiliation, attitudes, and practices, and relates these to personality as construed by Eysenck. Results indicate that religious affiliation is primarily a culturally transmitted phenomenon, whereas religious attitudes and practices are moderately influenced by genetic factors. Further, Eysenck's personality traits do not mediate genetic influences on religiousness, but significant negative genetic correlations are found between church attendance and liberal sexual attitudes. Implications and possibilities for future studies are discussed. [ABSTRACT FROM AUTHOR]

Self-disclosure and marital satisfaction were studied among 125 males and females who were in their first remarriage. Essentially equal numbers had remarried in mid-life (ages 30-45) and late-life (ages 60-75). The multidimensional Wheeless self-disclosure scales and Locke-Wallace measure of marital satisfaction were employed. Mid-life versus late-life differences were evident for the amount, and depth of disclosure, but not for intentionality, valence or honesty of disclosure. No gender differences were manifested in self-disclosure. Marital satisfaction was greatest for late-life remarriages, and this was due to the high level of male satisfaction in this age group.

This paper describes the experiences of 103 breast cancer patients with home pastors and hospital chaplains. Attention was directed at the activities of clergy, the degree to which religious and nonreligious interactions were satisfying to the women, and how these related to their personal faith orientation. Because of the issues of sexual identity and attractiveness entailed by breast cancer, the role of female clergy was also explored. It is evident that religion is an extremely important resource for the majority of these breast cancer patients, and an intrinsic religious orientation helps one cope with breast cancer.

This first descriptive report on the perspectives, experiences, and actions of clergy relative to terminal patients and their families details a highly emotionally charged complex of interactions. Some 276 clerics from fourteen different bodies provided information on their involvement in death-work, spiritual and personal resources, satisfactions and doubts, pastoral goals and purposes, and their background and outlooks regarding their own demise. Implications of these findings are explored with respect to various forms and contents of training and experience. Psychological versus spiritual roles are of special significance in clergy-patient-family relationships.

This work evaluated the experiences of 45 patients of children with cancer and 101 cancer patients with their home pastors and hospital chaplains. The sttisfactions and difficulties enountered in these interactions are detailed, and recommendations are offered to aid persons in acute distress. Individuals in these circumstances appear to desire spiritual support more than evident psychologial aid, though the skillful use of the latter to understant the religious desires of the patients and parents is appreciated. It is also evident that pastors dealing which problems related to potential terminality are themselves under considerble stress.