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Journal articles on the topic 'Religiosité – Psychologie'

Author: Grafiati

Published: 1 June 2024

Last updated: 31 July 2025

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1

Śliwak, Jacek, Michał Wiechetek, Beata Zarzycka, and Rafał P. Bartczuk. "The faces of religiosity in Poland." Roczniki Psychologiczne 20, no. 1 (2017): 21–29. http://dx.doi.org/10.18290/rpsych.2017.20.1-1en.

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Laudadio, Andrea. "Quali sono le differenze di personalitŕ tra credenti e non credenti?" RICERCHE DI PSICOLOGIA, no. 1 (December 2011): 95–124. http://dx.doi.org/10.3280/rip2010-001006.

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Numerosi sono i contributi internazionali che hanno affrontato il tema delle differenze di personalitŕ tra soggetti spirituali e religiosi, ma nessuno di questi studi č stato mai realizzato in Italia. A questo fine sono stati utilizzati due strumenti: il Big Five Questionnaire (Caprara, Barbaranelli, Borgogni, 1993) e la RAS - Scala di Atteggiamento Religioso (Laudadio, Baumgartner, D'Alessio,) somministrati ad un campione di 3019 soggetti (52,26% femmine) con etŕ media di 40 anni. Le analisi confermano una relazione tra le dimensioni di personalitŕ, religiositŕ e spiritualitŕ. L'analisi dei c

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3

Fridayanti, Fridayanti. "RELIGIUSITAS, SPIRITUALITAS DALAM KAJIAN PSIKOLOGI DAN URGENSI PERUMUSAN RELIGIUSITAS ISLAM." Psympathic : Jurnal Ilmiah Psikologi 2, no. 2 (2016): 199–208. http://dx.doi.org/10.15575/psy.v2i2.460.

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The debate about the religiosity definition is still going on until now. The religion psychologist have not a consensus yet about the religiosity definitiont. It impacted in doubt about the use of the existing religiosity scale. Some attempts in explaining religiosity from the Islamic perspective has been done by some psychologists from the Islamic world. This article attempts to explain the cause of lacking consensus regarding the notion of religiosity through study on conception of religiosity in the West’s understanding, as well as efforts that have been made by the Islamic world in making

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Kaelber, Lutz. "REVIEW:"Religion und Religiosität Zwischen Theologie und Psychologie [Religion and Religiosity Between Theology and Psychology]" and "Religionspsychologie Heute [The Psychology of Religion Today]." International Journal for the Psychology of Religion 13, no. 2 (2003): 137–39. http://dx.doi.org/10.1207/s15327582ijpr1302_05.

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5

Berthold, Daniel, Jan Gramm, and Liane Hofmann. "Spiritualität und Religiosität in der Weiterbildung von Psychologen in Palliative Care." Spiritual Care 5, no. 1 (2016): 17–24. http://dx.doi.org/10.1515/spircare-2016-0004.

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ZusammenfassungSpiritualität und Religiosität (S / R) gewinnen im psychotherapeutischen Bereich zunehmend an Bedeutung. In besonderem Maße gilt dies für den Anwendungsbereich Palliative Care. Unklar ist, inwieweit S / R bislang Gegenstand jener Weiterbildungen sind, die von Psychologen in Palliative Care typischerweise absolviert werden. Es wurden daher im Palliativbereich tätige Psychologen danach befragt, welche Aus- und Weiterbildungen sie durchlaufen haben, welchen Stellenwert S / R darin hatten und inwiefern dies ihren Bedürfnissen entsprach. Im Anschluss an eine Diskussion der Ergebnisse

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6

NASCIMENTO, Ananda Kenney da Cunha, and Marcus Túlio CALDAS. "Dimensão Espiritual e Psicologia: A Busca pela Inteireza." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 1 (2020): 74–89. http://dx.doi.org/10.18065/rag.2020v26n1.7.

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This article aimed to research the spiritual dimension in psychology from the lines of thought of Viktor Emil Frankl, founder of Logotherapy and Existential Analysis, and Carl Gustav Jung, creator of Analytical Psychology. To do so, we use the bibliographic method, emphasizing the use of the works of the authors and more contemporary interpreters of these authors. Logotherapy excelled for showing to be a therapeutic method structured with goals, procedures and facilitating techniques specifics for the patient who experiences some kind of existential suffering to seek and find meaning. Analytic

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7

Quigesi, Gianmarco, Claudia Russo, Ioana Zagrean, Francesca Danioni, and Daniela Barni. "La relazione tra valori personali e flourishing in adolescenza: il ruolo moderatore della religiosità." PSICOLOGIA DELLA SALUTE, no. 2 (June 2021): 100–116. http://dx.doi.org/10.3280/pds2021-002007.

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Il flourishing è stato concettualizzato, nell'ambito della psicologia positiva, come uno stato di benessere dell'individuo in cui trovano realizzazione sia la componente edonica (piacere le-gato a emozioni e sensazioni positive) sia quella eudaimonica (sviluppo e realizzazione delle potenzialità) del benessere. Rappresenta dunque, per molti aspetti, il funzionamento psicologi-co ottimale ed è per questo un importante indice di adattamento, soprattutto per gli adolescenti, i quali, in questa finestra temporale critica, devono affrontare numerosi compiti di sviluppo. Il presente studio si focali

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8

Tokareva, Svetlana, and Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience." Logos et Praxis, no. 2 (September 2019): 5–13. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.1.

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The article investigates the genesis of psychologism as a methodological basis for the study of religious experience. The authors show that the first experience of consistent applying psychologism for the purpose of radical criticism of religion was carried out by D. Hume, who reduced the religious experience to the emotional and mental nature of man. As a result, in the philosophy of Hume, the sphere of religious experiences was completely desacralized and the concepts making up the core of spiritual and religious-ethical life of man, such as "personality", "spiritual substance", "mystical ex

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9

Utsch, Michael. "Psychotherapeutische Herausforderungen angesichts der Spiritualität ihrer Patienten." Psychotherapie 30, no. 1 (2025): 11–27. https://doi.org/10.30820/2364-1517-2025-1-11.

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Der Aufsatz beginnt mit einem Fallbeispiel, das die Verwobenheit von Glauben und psychischer Erkrankung verdeutlicht. Das menschliche Grundbedürfnis nach Bezogenheit zu einem größeren Ganzen hat unter den verschiedenen kulturellen und gesellschaftlichen Bedingungen unzählige Formen von Religionen hervorgebracht. Spirituelles Erleben und religiöses Verhalten nehmen Einfluss auf die Identitätsbildung des Einzelnen und sind damit psychologisch relevant. Weil Religiosität und Spiritualität aber psychologisch wenig erforscht ist und dennoch hohe Heilungserwartungen damit verknüpft sind, hat sich ei

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10

T. Slowinski, Patrick. "Religiosity, Spirituality, and their Influence on Work-Life Choices in U.S. Online Graduate Psychology Programs." International Journal of Science and Research (IJSR) 12, no. 12 (2023): 1542–51. http://dx.doi.org/10.21275/sr231220082049.

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11

Cafezeiro, Amanda Sales, Ana Lúcia Gonçalves de Oliveira, Maria Madalena Souza dos Anjos Neta, Sérgio Donha Yarid, and Everton de Oliveira Maraldi. "O papel da religiosidade/espiritualidade enquanto competência cultural na prática clínica do psicólogo." ACADEMIA PAULISTA DE PSICOLOGIA 43, no. 105 (2023): 155–67. http://dx.doi.org/10.5935/2176-3038.20230020.

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12

Spira, Marcelle. "Religiosité ? laïcite ? douleur." Psychothérapies 24, no. 2 (2004): 101. http://dx.doi.org/10.3917/psys.042.0101.

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13

Unterrainer, Human Friedrich, and Andreas Fink. "Das Multidimensionale Inventar zum religiös-spirituellen Befinden (MI-RSB)." Diagnostica 59, no. 1 (2013): 33–44. http://dx.doi.org/10.1026/0012-1924/a000077.

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Das Multidimensionale Inventar zum religiös-spirituellen Befinden (MI-RSB) wurde im Rahmen eines interdisziplinären Forschungsprojekts von Klinischer Psychologie und Pastoraltheologie entwickelt. Ausgehend von einem multidimensional konzipierten Konstrukt des religiös-spirituellen Befindens werden dabei insgesamt sechs Bereiche der Befindlichkeit hinsichtlich des immanenten sowie des transzendenten Wahrnehmungsraums erfasst. Immanente Bereiche sind „Hoffnung immanent”, „Vergebung”, „Erfahrungen von Bedeutung und Sinn”. Im Hinblick auf den transzendenten Raum werden die Aspekte „Allgemeine Reli

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14

Eckert, Robert M., and David Lester. "Altruism and Religiosity." Psychological Reports 81, no. 2 (1997): 562. http://dx.doi.org/10.2466/pr0.1997.81.2.562.

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15

Lester, David, and Joachim Wittkowski. "Religiosity and Pathology." Psychological Reports 85, no. 3 (1999): 834. http://dx.doi.org/10.2466/pr0.1999.85.3.834.

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16

Francis, Leslie J., and Paul R. Pearson. "Extraversion and Religiosity." Journal of Social Psychology 125, no. 2 (1985): 269–70. http://dx.doi.org/10.1080/00224545.1985.9922882.

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17

ECKERT, ROBERT M. "ALTRUISM AND RELIGIOSITY." Psychological Reports 81, no. 6 (1997): 562. http://dx.doi.org/10.2466/pr0.81.6.562-562.

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18

LESTER, DAVID. "RELIGIOSITY AND PATHOLOGY." Psychological Reports 85, no. 7 (1999): 834. http://dx.doi.org/10.2466/pr0.85.7.834-834.

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19

Lobato, Emilio J. C., Shadab Tabatabaeian, Morgan Fleming, Sven Sulzmann, and Colin Holbrook. "Religiosity Predicts Evidentiary Standards." Social Psychological and Personality Science 11, no. 4 (2019): 546–51. http://dx.doi.org/10.1177/1948550619869613.

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Research shows that religious and nonreligious individuals have different standards of evidence for religious and scientific claims. Here, in a preregistered replication and extension of McPhetres and Zuckerman, participants read about an effect attributed to either a scientific or religious cause, then assessed how much evidence, in the form of successful replications, would be needed to confirm or to reject the causal claim. As previously observed, religious individuals exhibited a bias for believing religious claims relative to scientific claims, while nonreligious individuals were consiste

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20

Joseph, Stephen, and Christopher Alan Lewis. "The Francis Scale of Attitude towards Christianity: Intrinsic or Extrinsic Religiosity?" Psychological Reports 80, no. 2 (1997): 609–10. http://dx.doi.org/10.2466/pr0.1997.80.2.609.

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The present study tested the convergent validity of the Francis Scale of Attitude towards Christianity with measures of intrinsic and extrinsic religiosity. For 154 undergraduate students scores on Francis' scale were significantly associated .40 with scores on Intrinsic religiosity but not with scores on Personally Oriented Extrinsic religiosity ( r = .11) or Socially Oriented Extrinsic religiosity ( r = .05). These data suggest that the Francis scale might be viewed as a measure of intrinsic but not extrinsic religiosity.

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21

Maltby, John. "Personality Correlates of Religiosity among Adults in the Republic of Ireland." Psychological Reports 81, no. 3 (1997): 827–31. http://dx.doi.org/10.2466/pr0.1997.81.3.827.

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This study examined the relationship between measures of personal religiosity (religious attitude, frequency of personal prayer), a measure of public religiosity (church attendance), and the Abbreviated form of the Revised Eysenck Personality Questionnaire among 216 adults in the Republic of Ireland. A significant negative correlation was found between scores on psychoticism and on the three measures of religiosity among men (religious attitude, –.36; frequency of personal prayer, –.40; and frequency of church attendance, –.30) and among women (religious attitude, –.40; frequency of personal p

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22

ter Kuile, Hagar, and Thomas Ehring. "Predictors of changes in religiosity after trauma: Trauma, religiosity, and posttraumatic stress disorder." Psychological Trauma: Theory, Research, Practice, and Policy 6, no. 4 (2014): 353–60. http://dx.doi.org/10.1037/a0034880.

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23

Rife, Julie, and David Lester. "Religiosity and Psychological Disturbance." Psychological Reports 81, no. 3 (1997): 978. http://dx.doi.org/10.2466/pr0.1997.81.3.978.

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24

Roman, Raquel E., and David Lester. "Religiosity and Mental Health." Psychological Reports 85, no. 3_suppl (1999): 1088. http://dx.doi.org/10.2466/pr0.1999.85.3f.1088.

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25

Thorson, James A., and F. C. Powell. "Depression and Intrinsic Religiosity." Psychological Reports 95, no. 3 (2004): 1008. http://dx.doi.org/10.2466/pr0.95.3.1008-1008.

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A sample of 895 adults completed the Center for Epidemiological Studies–Depression scale and a test of intrinsic religious motivation. The correlation of –.06 between scores on the two scales was not significant.

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THORSON, JAMES A. "DEPRESSION AND INTRINSIC RELIGIOSITY." Psychological Reports 95, no. 7 (2004): 1008. http://dx.doi.org/10.2466/pr0.95.7.1008-1008.

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27

BIEGEL, KENNETH. "RELIGIOSITY AND PSYCHOLOGICAL DISTURBANCE." Psychological Reports 67, no. 7 (1990): 874. http://dx.doi.org/10.2466/pr0.67.7.874-874.

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ROMAN, RAQUEL E. "RELIGIOSITY AND MENTAL HEALTH." Psychological Reports 85, no. 7 (1999): 1088. http://dx.doi.org/10.2466/pr0.85.7.1088-1088.

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29

ADAMOVOVÁ, Lucia. "WISE RELIGIOSITY: THE RELATIONSHIP BETWEEN RELIGIOSITY AND WISDOM MODERATED BY PERSONALITY TRAITS." Studia Psychologica 55, no. 3 (2013): 181–94. http://dx.doi.org/10.21909/sp.2013.03.634.

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Friedberg, Barbara A., and Robert D. Friedberg. "Locus of Control and Religiosity in College Students." Psychological Reports 56, no. 3 (1985): 757–58. http://dx.doi.org/10.2466/pr0.1985.56.3.757.

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This study examined the correlation between scores on locus of control and religiosity. Subjects completed the Adult Nowicki-Strickland Locus of Control Scale and a religiosity measure. I: was hypothesized that an internal locus of control would be related to high religiosity. The value of .05 indicated no correlation between locus of control and religiosity. Implications for research were discussed.

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Orathinkal, Jose, and Alfons Vansteenwegen. "Religiosity and Marital Satisfaction." Contemporary Family Therapy 28, no. 4 (2006): 497–504. http://dx.doi.org/10.1007/s10591-006-9020-0.

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32

Kurklen, Robert, and Howard Kassinove. "Effects of Profanity, Touch, and Subject'S Religiosity on Perceptions of a Psychologist and Behavioral Compliance." Journal of Social Psychology 131, no. 6 (1991): 899–901. http://dx.doi.org/10.1080/00224545.1991.9924680.

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Leszczensky, Lars, and Sebastian Pink. "Are Birds of a Feather Praying Together? Assessing Friends’ Influence on Muslim Youths’ Religiosity in Germany." Social Psychology Quarterly 83, no. 3 (2020): 251–71. http://dx.doi.org/10.1177/0190272520936633.

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Muslim religiosity is often portrayed as a barrier to integration into secular societies, especially in Europe. Scholars suggest that religiously segregated networks reinforce Muslims’ religiosity and religious identification, but solid evidence is scarce. Based on longitudinal German data, we examined whether friendship networks influence Muslim youths’ religiosity. Using stochastic actor-oriented models, we also assessed whether religiosity in turn relates to friendship choices. We found that higher shares of Muslim friends neither increase Muslim youths’ religious identification nor their f

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Ramonas, Arvydas. "Psichologinė religinių jausmų svarba Williamo Jameso požiūriu." Res Humanitariae 31 (January 3, 2024): 47–57. http://dx.doi.org/10.15181/rh.v31i0.2582.

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The article analyzes the theme of the psychology of religion by the American psychologist William James. It is treated in the context of the works of other pioneers of psychological science at that time. James saw positive sides in religiosity/faith: it is a stimulating factor in life, an integrating aspect of human maturation and even a fundamental factor in human spiritual hygiene. Without religion, it is difficult to achieve the meaning of life, and empirical science, in his opinion, was increasingly eroding the foundations of religion. Therefore, in search of a way out, he tried to create

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35

KELDAL, Gökay. "Beliren Yetişkinlerin Dindarlıkları ve Evlilik İnançları Arasındaki İlişkiler." Türk Psikolojik Danışma ve Rehberlik Dergisi 12, no. 65 (2022): 248–61. http://dx.doi.org/10.17066/tpdrd.1138281.

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Bu çalışmanın amacı beliren yetişkinlerin dindarlıkları ile evliliğin önemi, evliliğin zamanlaması ve evliliğe hazır oluşları arasındaki ilişkileri incelemektir. Araştırmanın çalışma grubunu 434 bekâr beliren yetişkin oluşturmuştur. Verilerin analizinde hiyerarşik çoklu regresyon analizi tekniği kullanılmıştır. Dindarlık beliren yetişkinlerin evliliğin önemi, evliliğin zamanlaması ve evliliğe hazır oluşlarına ilişkin inançların anlamlı bir yordayıcısıdır. Yüksek düzeyde dindarlık evliliğe daha fazla önem vermeyle ilişkilidir. Yüksek düzeyde dindarlık daha erken yaşta evlenme beklentisiyle iliş

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36

Lockhart, Alastair. "The ‘Parson’s Clinic’: Religion and Psychology at the Interwar Tavistock Clinic." History & Philosophy of Psychology 12, no. 2 (2010): 11–23. http://dx.doi.org/10.53841/bpshpp.2010.12.2.11.

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Edward Mapother dismissed the Tavistock Clinic as the ‘Parson’s Clinic’, an epithet which has some, but no particular, basis in the personal and institutional strands linking the Clinic to Christian religiosity, though the Clinic’s association with religion as presented in mainstream newspapers may explain the nickname’s pertinence. The prima facie integration of psychology and religion that was achieved at the Clinic, however, went deeper than personal factors or media coverage suggest. It had a working theoretical basis in a metaphysical framework which was inherited from philosophical ideal

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Reiland, Sarah, and Dean Lauterbach. "Effects of Trauma and Religiosity on Self-Esteem." Psychological Reports 102, no. 3 (2008): 779–90. http://dx.doi.org/10.2466/pr0.102.3.779-790.

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Self-esteem is often lower among persons who have experienced trauma, but religiosity may ameliorate these psychological effects. The purpose of this paper was to examine the relationships among religiosity, self-esteem, and childhood exposure to trauma, utilizing data from the National Comorbidity Survey, a large (N = 8,098) nationally representative population survey in the 48 contiguous states of the USA that assessed religious practices, self-esteem, and exposure to trauma. Exposure to trauma in childhood was assessed through self-report of presence or absence of childhood physical abuse,

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Patel, Cynthia J., Sarojini Ramgoon, and Zubeda Paruk. "Exploring Religion, Race and Gender as Factors in the Life Satisfaction and Religiosity of Young South African Adults." South African Journal of Psychology 39, no. 3 (2009): 266–74. http://dx.doi.org/10.1177/008124630903900302.

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We explored differences in religious and existential well-being, religiosity, and life satisfaction among university students across religion, race, and gender, by using an adapted version of the Spiritual Well-Being Scale (SWBS), the Religious Orientation Test (ROT), and the Satisfaction with Life Scale (SWLS). A convenience sample of 235 students participated in the study. The females ( n = 188) reported significantly higher levels of religiosity and religious well-being than the males ( n = 47). The white students (n = 43) were found to have lower religiosity levels than their black ( n = 5

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Knotts, Tami L. "Relation between Employees' Religiosity and Job Involvement." Psychological Reports 93, no. 3 (2003): 867–75. http://dx.doi.org/10.2466/pr0.2003.93.3.867.

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While it has been argued that religion influences the meaning of work, few studies have empirically examined how employees' religiosity and job attitudes relate to one another. Specifically, this study investigated the relations among three religious orientations (intrinsic, extrinsic-personal, and extrinsic-social) and job involvement for 100 employees of a rehabilitation hospital in the southern United States. The respondents completed the 1989 Intrinsic/Extrinsic–Revised Scale and the 6-item version of the 1965 Job Involvement Scale. Correlation indicated a negative association between Intr

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Güngör, Derya, Marc H. Bornstein, and Karen Phalet. "Religiosity, values, and acculturation." International Journal of Behavioral Development 36, no. 5 (2012): 367–73. http://dx.doi.org/10.1177/0165025412448357.

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We address the understudied religious dimension of acculturation in acculturating adolescents who combine a religious Islamic heritage with a secularized Christian mainstream culture. The religiosity of 197 Turkish-Belgian adolescents was compared with that of 366 age-mates in Turkey (the heritage culture) and 203 in Belgium (the mainstream culture) and related to cultural values, acculturation orientations, and ethnic identification. Belgian adolescents showed lower and declining religiosity with age, whereas Turkish and Turkish-Belgian adolescents were more religious regardless of age. Accul

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Watson, P. J., Jeanelle Folbrecht, Ronald J. Morris, and Ralph W. Hood. "Values, “Irrationality,” and Religiosity." Journal of Psychology and Theology 18, no. 4 (1990): 348–62. http://dx.doi.org/10.1177/009164719001800405.

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Chida, Yoichi, Andrew Steptoe, and Lynda H. Powell. "Religiosity/Spirituality and Mortality." Psychotherapy and Psychosomatics 78, no. 2 (2009): 81–90. http://dx.doi.org/10.1159/000190791.

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Zuckerman, Miron, Chen Li, and Ed Diener. "Religion as an Exchange System: The Interchangeability of God and Government in a Provider Role." Personality and Social Psychology Bulletin 44, no. 8 (2018): 1201–13. http://dx.doi.org/10.1177/0146167218764656.

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An exchange model of religion implies that if a secular entity such as government provides what people need, they will be less likely to seek help from supernatural entities. Controlling for quality of life and income inequality (Gini), we found that better government services were related to lower religiosity among countries (Study 1) and states in the United States (Study 2). Study 2 also showed that during 2008-2013, better government services in a specific year predicted lower religiosity 1 to 2 years later. In both studies, a combination of better government services and quality of life w

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Vishkin, Allon, Shalom H. Schwartz, Pazit Ben-Nun Bloom, Nevin Solak, and Maya Tamir. "Religiosity and Desired Emotions: Belief Maintenance or Prosocial Facilitation?" Personality and Social Psychology Bulletin 46, no. 7 (2020): 1090–106. http://dx.doi.org/10.1177/0146167219895140.

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We assessed how religiosity is related to desired emotions. We tested two competing hypotheses. First, religiosity could be associated with a stronger desire for emotions that strengthen foundational religious beliefs (i.e., more awe and gratitude and less pride). Second, religiosity could be associated with a stronger desire for emotions that promote prosocial engagement (e.g., more love and empathy and less anger and jealousy). Two cross-cultural studies supported the first hypothesis. Religiosity was related to desire for emotions that strengthen religious beliefs, but not to desire for soc

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Fawcett, Jennifer, Vicki Andrews, and David Lester. "Religiosity and Attitudes about Abortion." Psychological Reports 87, no. 3 (2000): 980. http://dx.doi.org/10.2466/pr0.2000.87.3.980.

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46

Rokach, Ami, Jackie Chin, and Ami Sha'Ked. "Religiosity and Coping with Loneliness." Psychological Reports 110, no. 3 (2012): 731–42. http://dx.doi.org/10.2466/02.07.20.pr0.110.3.731-742.

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Loneliness is a universal experience which transcends age, sex, geography, and culture. Religion, and often one's religiosity, are known to affect one's approach to life, behaviour, and social involvement. The present, preliminary study aimed to explore whether coping with loneliness is influenced by one's religious observance. The present study focused on Israeli Jews. 250 participants identified themselves as Secular, Conservative, or Orthodox, by answering a 34-item yes/no questionnaire on loneliness. The three groups statistically significantly differed in their manner of coping with lonel

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Menz, Robert L. "Differentiation, Religiosity, and the Family." American Journal of Pastoral Counseling 1, no. 2 (1998): 71–74. http://dx.doi.org/10.1300/j062v01n02_06.

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48

Feldman, Joan, and John Rust. "Religiosity, Schizotypal Thinking, and Schizophrenia." Psychological Reports 65, no. 2 (1989): 587–93. http://dx.doi.org/10.2466/pr0.1989.65.2.587.

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The relationship between religiosity and the incidence of schizotypal thinking was investigated in a normal sample and in acute and chronic schizophrenic samples. The Rust Inventory of Schizotypal Cognitions was administered to measure schizotypal thinking, and two religiosity measures were developed. Religiosity had a significantly negative relationship with schizotypal thinking in normal subjects, while in schizophrenic patients the relationship was positive and significantly different. It is suggested that the process of existential growth of awareness in the normal development of religious

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49

Jensen, Larry, and Janet Jensen. "Family Values, Religiosity, and Gender." Psychological Reports 73, no. 2 (1993): 429–30. http://dx.doi.org/10.2466/pr0.1993.73.2.429.

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This study investigated differences between men and women on perceptions of materialism, the importance of the family, and the traditional female role. It was hypothesized that highly religious women and men would respond in a similar manner with a lower value placed on materialism and higher values on importance to the family and traditional female roles. A questionnaire was administered to over 4,000 Protestant, Catholic, and LDS college students. Highly religious groups from each denomination endorsed less materialistic views and supported a more traditional female role; gender differences

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50

Schmied, Lori A., and Karl J. Jost. "Church Attendance, Religiosity, and Health." Psychological Reports 74, no. 1 (1994): 145–46. http://dx.doi.org/10.2466/pr0.1994.74.1.145.

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Many studies have repotted a beneficial effect of church attendance on one's health. Little attempt has been made, however, to ascertain what aspect of the behavior might be responsible for the effect, so church attendance, religiosity, and health were examined in a sample of 174 graduate students (ages 19 to 69 years). Neither attendance nor religiosity was significantly associated in this sample with the frequency or seriousness of illness experienced over the previous 12-mo. period. These findings are discussed in relation to sample characteristics.

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