Religiosity, Financial Risk Taking, and Reward Processing: An Experimental Study

The present study investigated the extent to which financial risk-taking (FRT) perspectives and religiosity influenced an individual's performance on financial decision-making tasks under risk and/or uncertainty. It further investigated the potential to measure this interaction using electro-encephalogram (EEG) assessments through reward-related event-related potentials (P3 and FRN). EEG data were collected from 37 participants undergoing four decision-making tasks comprising the Balloon Analogue Risk Task (BART), Iowa Gambling Test (IGT), Mixed-Gamble Loss-Aversion Task (MGLAT), and MGLA-Success Task (MGLAST). The present study found that BART performance may be affected by an interaction of FRT perspectives and religiosity. The physiological effects of task feedback were also distinguished between religious and non-religious individuals objectively with EEG data. Overall, while religiosity and FRT may not significantly influence IGT and MGLA performance, and interact with BART in a complex way, physiological reaction towards feedback after BART performance appears to be strongly affected by religiosity and FRT perspectives.

"We Never Stop Singing": The Dynamics of the Mental and Physical Health of Czech Religious Pastors during the COVID-19 Pandemic

This study explores the dynamics of coping strategies of Czech religious leaders during a peak of the COVID-19 pandemic. An interpretative phenomenological analysis reveals that mental health among pastors is closely linked to a need to maintain community and social contact, while physical health is related to limitations upon ritual elements. In all narratives, the lived experience of mental health in the form of prosocial behavior is significantly prioritized despite the possibility of spreading infection. The analysis also shows that maintaining the community is closely linked to risky behaviors, which positively affected group and individual well-being.

Do Religious Primes Increase Risk Taking? Evidence Against "Anticipating Divine Protection" in Two Preregistered Direct Replications of Kupor, Laurin, and Levav (2015)

Do reminders of God encourage people to take more risks? Kupor, Laurin, and Levav (2015) reported nine studies that all yielded statistically significant results consistent with the hypothesis that they do. We conducted two large-sample Preregistered Direct Replications (N = 1,104) of studies in Kupor et al.'s article (Studies 1a and 1b) and evaluated replicability via (a) statistical significance, (b) a "small-telescopes" approach, (c) Bayes factors (BFs), and (d) meta-analyses pooled across original and replication studies. None of these approaches replicated the original studies' effects. Combining both original studies and both replications yielded strong evidence in support of the null over a default alternative hypothesis, BF₀₁ = 11.04, meaning that the totality of evidence speaks against the possibility that religious primes increased nonmoral risk taking in these designs. This suggests that support for the "anticipating-divine-protection" hypothesis may be overstated.

Religious concept activation attenuates cognitive dissonance reduction in free-choice and induced compliance paradigms

Past research suggests that religion imbues people with a sense of certainty - via an increase in personal control, by providing meaning in life, or by activating associated norms. Based on findings suggesting that uncertainty and cognitive dissonance share many underlying features, we investigated whether thinking about religion, either situationally or chronically, buffers against cognitive dissonance. In four methodically diverse studies, we found converging support for this hypothesis. Semantically or symbolically activating Christian religious concepts, as well as being a self-reported believer, attenuated participants' need to reduce post-decisional dissonance via a spreading of alternatives in a free-choice paradigm (Studies 1, 2, & 4) as well as after counterattitudinal advocacy in an induced compliance paradigm (Study 3). The attenuation of post-decisional dissonance was found for a US American online sample (Studies 1 & 4) and for German university students in a laboratory setting, where the dissonance-inducing decision had factual consequences (Study 2).

May God Guide Our Guns : Visualizing Supernatural Aid Heightens Team Confidence in a Paintball Battle Simulation

The perceived support of supernatural agents has been historically, ethnographically, and theoretically linked with confidence in engaging in violent intergroup conflict. However, scant experimental investigations of such links have been reported to date, and the extant evidence derives largely from indirect laboratory methods of limited ecological validity. Here, we experimentally tested the hypothesis that perceived supernatural aid would heighten inclinations toward coalitional aggression using a realistic simulated coalitional combat paradigm: competitive team paintball. In a between-subjects design, US paintball players recruited for the study were experimentally primed with thoughts of supernatural support using a guided visualization exercise analogous to prayer, or with a control visualization of a nature scene. The participants then competed in a team paintball battle game modeled after “Capture the Flag.” Immediately before and after the battle, participants completed surveys assessing confidence in their coalitional and personal battle performance. Participants assessed their coalition’s prospects of victory and performance more positively after visualizing supernatural aid. Participants primed with supernatural support also reported inflated assessments of their own performance. Importantly, however, covarying increases in assessments of their overall coalition’s performance accounted for the latter effect. This study provided support for the hypothesis that perceived supernatural support can heighten both prospective confidence in coalitional victory and retrospective confidence in the combat performance of one’s team, while highlighting the role of competitive play in evoking the coalitional psychology of intergroup conflict. These results accord with and extend convergent prior findings derived from laboratory paradigms far removed from the experience of combat. Accordingly, the field study approach utilized here shows promise as a method for investigating coalitional battle dynamics in a realistic, experientially immersive manner.

The influence of religious concepts on the effects of blame appraisals on negative emotions

This research examined the regulatory effects of religious concepts on appraisal-emotion processes, focusing on concepts related to God and the relationships between blame appraisals and anger and guilt. In two experimental studies (Studies 1 and 2), blame appraisals were manipulated while participants were exposed to a God or neutral prime, in the context of a failed laboratory task. In an event-sampling study (Study 3), daily blame appraisals and emotions were measured repeatedly in naturalistic environments and their relationships under high perceived moral unacceptability were examined in relation to participants' the tendency to focus on God (God-focus). All three studies consistently found evidence that higher activation of God concepts was associated with a weaker relationship between other-blame and anger. In contrast, God concepts did not moderate the relationship between blame and guilt. The results also indicate that both self- and other-blame can contribute to guilt, and God concepts exert no consistent effects on the blame appraisals. These findings support the God-prosociality link, imply that supernatural monitoring effects influence anger but not guilt, and suggest that thoughts of God can lower anger but do not mitigate nor magnify guilt.

The protective role of religiosity against problem gambling: findings from a five-year prospective study

BACKGROUND

Little research has examined the potential protective influence of religiosity against problem gambling; a common addictive behavior, and one with a host of associated negative health and social outcomes. The aims of this study were to examine (1) the potential longitudinal association between religiosity and problem gambling among adults and (2) the potential moderating role of gender on this association.

METHODS

Data were from five waves of the Quinte Longitudinal Study (QLS), between 2006 and 2010. Participants were Canadian adults from Belleville, Ontario, Canada (n = 4121). A multiple group (based on gender) latent growth curve analysis was conducted to examine the overall trajectory of problem gambling severity. Two models were tested; the first examined the influence of past-year religious service attendance, and the second examined an overall measure of personal religiosity on the trajectory of problem gambling. The Problem and Pathological Gambling Measure (PPGM) was used as a continuous measure. The Rohrbaugh-Jessor Religiosity Scale (RJRS) was used to assess past-year frequency of religious service attendance and personal religiosity. Religious affiliation (Protestant, Catholic, Atheist/Agnostic, Other, Prefer not to say) was also included in the models.

RESULTS

At baseline, higher frequency of past-year religious service attendance (males: β= -0.54, females: β= -0.68, p < 0.001 for both) and greater overall personal religiosity (males: β= -0.17, females: β= -0.13, p < 0.001 for both) were associated with lower PPGM scores. The moderating effect of gender indicated that the influence of past-year religious service attendance was greater among females (χ²diff₍₄₄₎ = 336.8, p < 0.001); however, the effect of overall religiosity was greater among males (χ²diff₍₃₆₎ = 213.4, p < 0.001). Findings were mixed with respect to religious affiliation. No measures of religiosity or religious affiliation were associated with the overall decline in problem gambling severity.

CONCLUSIONS

These findings suggest that religiosity may act as a static protective factor against problem gambling severity but may play a less significant role in predicting change in problem gambling severity over time.

A Puzzle Unsolved: Failure to Observe Different Effects of God and Religion Primes on Intergroup Attitudes

Religious priming has been found to have both positive and negative consequences, and recent research suggests that the activation of God-related and community-related religious cognitions may cause outgroup prosociality and outgroup derogation respectively. The present research sought to examine whether reminders of God and religion have different effects on attitudes towards ingroup and outgroup members. Over two studies, little evidence was found for different effects of these two types of religious primes. In study 1, individuals primed with the words “religion”, “God” and a neutral control word evaluated both ingroup and outgroup members similarly, although a marginal tendency towards more negative evaluations of outgroup members by females exposed to religion primes was observed. In study 2, no significant differences in attitudes towards an outgroup member were observed between the God, religion, and neutral priming conditions. Furthermore, the gender effect observed in study 1 did not replicate in this second study. Possible explanations for these null effects are discussed.

With God on our side: Religious primes reduce the envisioned physical formidability of a menacing adversary

The imagined support of benevolent supernatural agents attenuates anxiety and risk perception. Here, we extend these findings to judgments of the threat posed by a potentially violent adversary. Conceptual representations of bodily size and strength summarize factors that determine the relative threat posed by foes. The proximity of allies moderates the envisioned physical formidability of adversaries, suggesting that cues of access to supernatural allies will reduce the envisioned physical formidability of a threatening target. Across two studies, subtle cues of both supernatural and earthly social support reduced the envisioned physical formidability of a violent criminal. These manipulations had no effect on the perceived likelihood of encountering non-conflictual physical danger, raising the possibility that imagined supernatural support leads participants to view themselves not as shielded from encountering perilous situations, but as protected should perils arise.

Anticipating Divine Protection? Reminders of God Can Increase Nonmoral Risk Taking

Religiosity and participation in religious activities have been linked with decreased risky behavior. In the current research, we hypothesized that exposure to the concept of God can actually increase people’s willingness to engage in certain types of risks. Across seven studies, reminders of God increased risk taking in nonmoral domains. This effect was mediated by the perceived danger of a risky option and emerged more strongly among individuals who perceive God as a reliable source of safety and protection than among those who do not. Moreover, in an eighth study, when participants were first reminded of God and then took a risk that produced negative consequences (i.e., when divine protection failed to materialize), participants reported feeling more negatively toward God than did participants in the same situation who were not first reminded of God. This research contributes to an understanding of the divergent effects that distinct components of religion can exert on behavior.

Religious Priming

Priming has emerged as a valuable tool within the psychological study of religion, allowing for tests of religion’s causal effect on a number of psychological outcomes, such as prosocial behavior. As the literature has grown, questions about the reliability and boundary conditions of religious priming have arisen. We use a combination of traditional effect-size analyses, p-curve analyses, and adjustments for publication bias to evaluate the robustness of four types of religious priming (Analyses 1-3), review the empirical evidence for religion’s effect specifically on prosocial behavior (Analyses 4-5), and test whether religious-priming effects generalize to individuals who report little or no religiosity (Analyses 6-7). Results across 93 studies and 11,653 participants show that religious priming has robust effects across a variety of outcome measures—prosocial measures included. Religious priming does not, however, reliably affect non-religious participants—suggesting that priming depends on the cognitive activation of culturally transmitted religious beliefs.