Psychological changes during faith exit: A three-year prospective study.

Hui, C. Harry; Cheung, Sing‐Hang; Lam, James; Lau, Esther Yuet Ying; Cheung, Shu Fai; Yuliawati, Livia

doi:10.1037/rel0000157

Cited by 19 publications

(39 citation statements)

References 65 publications

(83 reference statements)

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“…A prospective study in 375 young Protestant Christians in Hong Kong found that becoming a non-believer (apostate) during a 3-year follow-up was unrelated to baseline neuroticism, extroversion, conscientiousness or agreeableness (Hui 2018). However, at least one experimental study in college students has found that religiosity predicts greater self-control and reduced impulsiveness (Rounding 2012).…”

Section: Personality Disordermentioning

confidence: 99%

Religion and psychiatry: recent developments in research

2020

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SUMMARY The evidence base on the relationship between religion and mental health is growing rapidly, and we summarise the latest research on the topic. This includes studies on religious involvement and depression, bipolar disorder, suicide, post-traumatic stress disorder (PTSD), substance use disorders, personality disorder, chronic psychotic disorder, marital/family stability, social support and psychological well-being. We also review a relatively new topic in psychiatry, moral injury, which often accompanies PTSD and may interfere with its treatment. We describe a theoretical model that explains how religion might affect mental health and briefly discuss its applications in clinical practice, including a discussion of religiously integrated therapies for depression, anxiety and other emotional problems. Overall, studies indicate that religious involvement often serves as a powerful resource for patients, one that can be integrated into psychiatric care. At times, however, religion may impede or complicate treatment. This article will help clinicians determine, on the basis of the latest research, whether religion is an asset or a liability for a particular patient.

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Section: Personality Disordermentioning

confidence: 99%

Religion and psychiatry: recent developments in research

2020

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“…These motivations for and features of religious deidentification are worthy of investigation. Additionally, researchers have observed that among Chinese participants exiting the Protestant Christian faith, some experienced a reduction in symptoms of anxiety and depression while others experienced an increase (Hui, Cheung, Lam, Lau, Cheung, & Yuliawati, 2018). Thus, a focus of this work was to better understand the nature of nonreligious identification and outcomes from the perspective of those who stopped identifying as religious.…”

Section: Religious Deidentification and The Religious Residue Effectmentioning

confidence: 99%

McLaughlin et al. (2020) - PRS - Who are the Religious Dones?

McLaughlin¹,

Tongeren²,

Teahan³

et al. 2020

Preprint

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Identifying as nonreligious is increasingly more common in the United States. However, up until recently the field has been slow to understand differences in experience among those who have never been religious and those who have deidentified from religion. In addressing this gap, we sought to first identify differing motivations for deidentifying from religion (pilot study, n ? 153). In our primary study, we sought to explore whether there are different types of religious dones in a cross-cultural sample (United States n = 206; Netherlands n = 288; Hong Kong n = 149) and whether there are meaningful differences in behaviors, beliefs, and attitudes among these different types. Results revealed two distinct profiles of religious dones based on their experience of religious beliefs, behaviors, attitudes, and affiliation: discontinuing religious dones, and still practicing religious dones. This research addressed gaps in understanding nuanced differences among those who formerly but no longer identify as religious, and also offered additional evidence to support the religious residue effect hypothesis in that many religious dones continued to demonstrate religious beliefs and behaviors (Van Tongeren, DeWall, Chen, Sibley, & Bulbulia, 2020). The discontinuing group endorsed less religious behaviors and practices as well as more neutral attitudes toward religion and religious individuals, while the still practicing engaged in more religious and spiritual behaviors and also held more positive attitudes toward religion and religious individuals. Additionally, the still practicing reported more mental health concerns related to affect, anxiety, and depression than did the discontinuing.

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“…An abundance of research has identified that religion is often beneficial to individual health and wellbeing (Ellison, 1991;Sullivan, 2010), which may imply that exiting religion could come at a certain cost. Those disaffiliating from religious communities are likely to lose many of the beneficial aspects attributed to religion in regards to wellbeing, particularly the aspects of social support and community found within religious groups (Hui et al, 2018).…”

Section: Religious Disaffiliation and Wellbeingmentioning

confidence: 99%

“…Persevering through an intense and arduous experience, such as religious disaffiliation, may provide the disaffiliate with a sense of mastery and self-efficacy (Altemeyer & Hunsberger, 1997), a newfound sense of autonomy (Davidman, 2014), and self-discovery (LeDrew, 2013). Finally, disaffiliates who felt that their social, emotional, or intellectual needs were not being met within their former religious groups, may find those needs met post religious exit (Hui et al, 2018).…”

Section: Religious Disaffiliation and Wellbeingmentioning

confidence: 99%

“…Additionally, they found that the reduced subjective wellbeing present within disaffiliate groups improved over time. In a three-year prospective study, Hui et al (2018) examined the psychological changes of Chinese Protestant disaffiliates and found that approximately half had improved psychological functioning and the other half had decreased psychological functioning post-disaffiliation. Poor quality of life at baseline was a risk factor for decreased psychological functioning post-disaffiliation.…”

Section: Religious Disaffiliation and Wellbeingmentioning

confidence: 99%

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Examining Exit: The Roles of Push and Pull in Leaving Religion

Engelman¹,

Grubbs²,

Milstein³

et al. 2020

Preprint

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The population of religious “nones,” those who do not affiliate with any religion, is continually growing. Many of those who identify as nones have exited from religious traditions. Sparse research has examined the psychological processes involved in religious exit. Although various theories of religious exit have been proposed, they have provided limited empirical utility for psychological research. Immigration psychology, with its empirically well-established paradigms, may provide a better theoretical basis with which to understand religious exit. More specifically, the push (from origin group) and pull (towards destination group) theory of migration may be useful in understanding what motivates individuals to leave religions, and the individual psychological experiences of the religious exit process. Further, the push and pull theory may inform the trajectories of disaffiliates and their psychological wellbeing and adjustment post religious exit. This study’s main aim was to empirically establish a measure of push-pull forces for religious exit. To accomplish this goal, Latent Variable Modeling was performed to reduce a larger push-pull item bank (38 items) to a brief 8-item scale. Hypothesis testing using correlation and Structural Equation Modeling demonstrated that push and pull are associated with mental health outcomes for those leaving religions.

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Psychological changes during faith exit: A three-year prospective study.

Cited by 19 publications

References 65 publications

Religion and psychiatry: recent developments in research

Religion and psychiatry: recent developments in research

McLaughlin et al. (2020) - PRS - Who are the Religious Dones?

Examining Exit: The Roles of Push and Pull in Leaving Religion

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