Religion, a social determinant of mortality? A 10-year follow-up of the Health and Retirement Study

Heterogeneous associations between early-life religious upbringing and late-life health: Evidence from a machine learning approach

Religious upbringing was common in Europe during the childhood of older adults today. However, studies are still lacking on how early-life religious upbringing is associated with adult health and how this association differs in different population segments. We used cross-national data of 10,346 adults aged 50 or older in Europe. The causal forest approach was applied to capture the complex nonlinear relationships in the data and estimate the average treatment effect (ATE) of early-life religious upbringing on late-life self-rated health and the heterogeneity of this effect across subgroups (early-life circumstances, late-life demographics, and late-life religious involvement) by estimating conditional average treatment effects (CATEs). The results demonstrated that allowing for 19 covariates, early-life religious upbringing was associated with poorer late-life self-rated health with an ATE of -0.10 [95 % confidence interval -0.11, -0.09]. However, the associations varied across different domains of health: religious upbringing was linked to poorer mental health (higher depression levels) and poorer cognitive health (lower numeracy ability) but was associated with better physical health (fewer ADL limitations). CATEs further assess the heterogeneous associations among different subgroups, providing modest evidence that early-life religious upbringing was associated with poorer late-life self-rated health especially among older individuals (65+ years), females, those with low education level, those who were not married or partnered, those who prayed, those who never attended a religious organization, and those with adverse childhood family circumstances. Our results suggest that the association between early-life religious upbringing and late-life health may be modified by both childhood and adulthood social conditions.

Well-being inequities in eleven rural Georgia communities: A latent profile analysis

Personal well-being is a broad term that encompasses life domains that are not strictly health related, including social, emotional, financial, and environmental factors. Well-being is highly correlated with a range of sociodemographics and health outcomes. Little is known about well-being in rural communities, although the literature suggests that rural communities may be structurally and demographically disadvantaged regarding well-being. This cross-sectional study examined sociodemographic and health-related differences in key well-being domains, using the Personal Well-being Index (PWI). Latent Profile Analysis was used to identify demographic traits and health-related factors associated with differing levels of well-being. As part of a cross-site evaluation of a rural health initiative, we conducted a random, population-based mail survey in 11 rural counties in Georgia (USA). Between December 2018 and June 2019, surveys were mailed to 10,621 households, with 2,788 individuals completing the survey (26.2% response rate). We observed consistent differences in PWI scores and for each domain comprising the PWI across all sociodemographic categories, with characteristics that have historically conferred advantages in the USA (e.g., male gender, White race) generally being associated with greater well-being. The Latent Profile Analysis revealed five distinct well-being profiles reflecting different levels of well-being, with most respondents falling into the Very High or High well-being profile groups. Despite structural and demographic disadvantages, well-being and its sociodemographic and health-related correlates in this rural sample were comparable to that of urban settings. Coalitions working in partnership with researchers and evaluators may be an effective mechanism for identifying the factors that influence well-being and health. Interventions on social determinants of health may help determine what approaches are successful and best promote well-being, in addition to health, while also reducing socioeconomic inequities.

Faith in Crisis: An Exploratory Qualitative Study of the Role of Faith Community Leaders and Faith Community Nurses in Balancing Public Health Guidance and Spiritual Leadership During COVID-19 in the United States

The COVID-19 pandemic significantly impacted healthcare and community dynamics. This study explores the roles of faith community nurses and faith community leaders in Johnson City, Tennessee, during the pandemic. Using an ethnographic qualitative approach, we interviewed pastors, FCNs, and other FC leaders to understand their strategies and challenges. FCNs provided crucial health education and addressed vaccine hesitancy, while FC leaders navigated health guidance and spiritual care. The findings highlight innovative measures such as virtual services and health protocols. This study underscores the critical role of FCs in public health, indicating the potential benefit for health training for faith leaders to enhance community resilience.

Associations between religiosity/spirituality with insulin resistance and metabolic syndrome in the Midlife in the United States (MIDUS) study

Religiosity and spirituality (R/S) are central aspects to the lives of many people worldwide. Previous research suggests a potentially beneficial relationship between R/S, mostly understood as religious service attendance, and mortality. Though important, this research often fails to account for the complex and multidimensional nature of R/S. Also lacking is an adequate understanding of the physiological mechanisms that may link R/S with mortality and other health outcomes. Insulin resistance and metabolic syndrome, subclinical physiological processes that are influenced by the types of lifestyle factors and psychological factors that R/S addresses, serve as two possible biological mechanisms linking R/S and health outcomes. This study investigated the relations of R/S, defined as service attendance, support from one's religious community, and composite variables comprised of several diverse R/S indicators, in relation to insulin resistance and metabolic syndrome both cross-sectionally and in longitudinal analyses across 8-10 years in the Midlife in the United States (MIDUS) study. Results, controlling for important covariates (demographic factors, self-rated health, chronic conditions, depressive symptoms for all analyses; diabetes status and body mass index for insulin resistance analyses; antihyperlipidemic medications for metabolic syndrome), demonstrated nonsignificant relationships for all measures of R/S and both insulin resistance and metabolic syndrome in both cross-sectional and longitudinal analyses. Integrating these findings into the limited research on physiological mechanisms in the R/S and health relationship suggests that the area lacks consistent findings. Additional studies that use heterogenous, representative samples and further refine the operationalization of R/S are indicated.

Exploring the Role of Language in Spiritual Health Consultations: Insights From an Ecological Model of Recovery on Depression and Anxiety

OBJECTIVE

Consultations conducted by spiritual health clinicians (SHC; also known as healthcare chaplains) offer a unique context for patients to express themselves and are associated with reduced stress and enhanced satisfaction. The language used during these consults may provide insights into emotions and recovery trajectories. This study aimed to characterize patient language in spiritual health consults and examine its relationship to mental health outcomes, evaluated within the Ecological Model of Recovery (EMR) framework.

METHODS

SHCs conducted consultations with 212 patients in five acute-care hospitals in the urban south. Pre-consult distress and post-consult anxiety and depression were measured. Consults were audio recorded, transcribed, and analyzed using Linguistic Inquiry and Word Count (LIWC-22). Linguistic indicators of emotion and EMR-related variables were examined. Spearman's rank-order correlation and Mann-Whitney U tests assessed the relationship between patient language and mental health outcomes.

RESULTS

Language reflecting confidence and discussions about lifestyle and religious topics were associated with lower post-consult anxiety and depression, highlighting the importance of positive self-perception and structured, meaningful activities in recovery. Language related to social connections was negatively associated with depression, while language indicative of differentiation or conflict correlated with higher depression levels.

CONCLUSION

This study underscores the relationship between patient language during spiritual health consultations and mental health outcomes, emphasizing the therapeutic value of expressive communication. Verbal expression plays a crucial role in emotional recovery, as linguistic patterns in healthcare settings can reflect and influence psychological well-being. Prospective research is needed to fully explore these effects.

Linking Multi-Dimensional Religiosity in Childhood and Later Adulthood: Implications for Later Life Health

This study examines religiosity patterns across childhood and later adulthood and their associations with later-life health using an experimental module from the 2016 Health and Retirement Study (N = 1649; Mean Age = 64.0). Latent class analysis is used to categorize individuals by commonalities in religious attendance, religious identity, and spiritual identity. Cross-sectional and longitudinal associations are then explored using probable depression, disability, and mortality as health indicators. Results reveal complex patterns, often characterized by declining attendance and fluctuating identity. Relationships with health appear stronger in cross-sectional analyses, suggesting that some associations may be non-causal. Individuals with consistently strong religiosity show significantly better psychological health compared to their relatively non-religious counterparts. Moreover, the absence of religiosity in later adulthood is associated with an increased risk of mortality. Overall, the findings support the promotion of religiosity whilst acknowledging individual variations and highlighting the need for more individualistic approaches to the study of religion and health.

Religious Involvement and Cognitive Function Among White, Black, and Hispanic Older Adults

We examined whether religious involvement was associated with cognitive function among older adults in the 2006-2020 waves of the Health and Retirement Study. Using growth curve analysis, we found the association between religious involvement and cognition varied by facet of religious involvement and race and Hispanic ethnicity. Attending religious services with friends was associated with higher initial levels of cognitive function (b = 0.22, p < .05). For Hispanic older adults, frequent attendance at religious services was associated with a slower rate of cognitive decline (b = 0.16, p < .01). Stratified models by race and Hispanic ethnicity demonstrated that religious salience was associated with lower initial levels of cognitive function among non-Hispanic White adults (b = -0.19, p < .01). We found no association between religious involvement and cognitive function among non-Hispanic Black respondents. In sum, elements of religious involvement are positively or negatively related to cognitive function in later life and vary by race and ethnicity.

Age Changes in Religious Service Attendance in Mexican American Older Adults: A Growth Curve Analysis

OBJECTIVES

This study examines age patterns in religious attendance in older Mexican Americans. Previous research has focused on majority-white samples, limiting generalizability to other groups. Research in ethnic minority populations is needed.

METHODS

We descriptively analyze Hispanic Established Population for the Epidemiological Study of the Elderly (Hispanic EPESE) data and estimate a mixed effects linear growth curve model to assess the relationship between age and religious attendance. Results: Descriptive results reveal an inverse U-shaped pattern of religious attendance. Results from the growth curve model indicate rising religious attendance after age 65 and a decline after the mid-70s, an earlier decline compared to majority-white studies. Discussion: These findings have implications for individual well-being, the functioning of religious congregations, and for understanding the patterning of a salient form of social participation among older adults. Further research is needed to explore the underlying mechanisms and to examine religious attendance patterns in understudied populations.

Cohort study examining social determinants of health and their association with mortality among hospitalised adults in New York and California

Background

Adults in the US face significant disparities in health as a result of the social determinants of health (SDOH). While the link between SDOH and mortality is well-established, their impact on outcomes after hospitalisation is less understood.

Methods

Among adults aged 18-84 years hospitalised in New York (NY) during the period of 2000-2009 and in California (CA) from during the period of 2000-2006, we examined the association between 1-year post-hospitalisation mortality and a community-level SDOH combined index (comprising six component domains) using Kaplan-Meier survival analysis and multivariable Cox proportional-hazard models to estimate the mortality HR (adjusted HR (aHR)) adjusted for age, gender, race, ethnicity and Charlson Comorbidity Index. We also studied subcohorts in NY and CA grouped by hospitalisation conditions (subgroups with chronic or acute disease).

Results

In NY, the overall 1-year mortality rate was 8.9% (9.7% for chronic diseases and 13.2% for acute diseases). In CA, the overall 1-year mortality rate was 8.3% (12.6% for chronic diseases and 15.8% for acute diseases). In both states, the 1-year risk of death was significantly lower for those in the best (Q4) SDOH (combined index) compared with the worst (Q1 is the reference category). In NY, the aHR was 0.964 (p<0.001 and 95% CI 0.950 to 0.978), while in CA, the aHR: 0.83 (p<0.001 and 95% CI 0.825 to 0.842). Similar patterns were observed for the disease cohorts in both states. The Economic and Education domains of SDOH showed stronger and more consistent associations with mortality risk compared with the domains of Neighbourhood, Food Access, Community and Social Context, and Healthcare.

Conclusions

This study demonstrates a significant association between worse SDOH and higher post-hospitalisation mortality. The findings emphasise the importance of community-level SDOH in patient care planning and discharge strategies to reduce health disparities.

Is the relationship between chronic pain and mortality causal? A propensity score analysis

ABSTRACT

Chronic pain is a serious and prevalent condition that can affect many facets of life. However, uncertainty remains regarding the strength of the association between chronic pain and death and whether the association is causal. We investigate the pain-mortality relationship using data from 19,971 participants aged 51+ years in the 1998 wave of the U.S. Health and Retirement Study. Propensity score matching and inverse probability weighting are combined with Cox proportional hazards models to investigate whether exposure to chronic pain (moderate or severe) has a causal effect on mortality over a 20-year follow-up period. Hazard ratios (HRs) with 95% confidence intervals (CIs) are reported. Before adjusting for confounding, we find a strong association between chronic pain and mortality (HR: 1.32, 95% CI: 1.26-1.38). After adjusting for confounding by sociodemographic and health variables using a range of propensity score methods, the estimated increase in mortality hazard caused by pain is more modest (5%-9%) and the results are often also compatible with no causal effect (95% CIs for HRs narrowly contain 1.0). This attenuation highlights the role of confounders of the pain-mortality relationship as potentially modifiable upstream risk factors for mortality. Posing the depressive symptoms variable as a mediator rather than a confounder of the pain-mortality relationship resulted in stronger evidence of a modest causal effect of pain on mortality (eg, HR: 1.08, 95% CI: 1.01-1.15). Future work is required to model exposure-confounder feedback loops and investigate the potentially cumulative causal effect of chronic pain at multiple time points on mortality.

Religion, Religiosity, and Smoking Among Older Adults: Results from the Brazilian Longitudinal Study of Aging (ELSI-Brazil), 2019-2021

Religion and religiosity have long been associated with various health outcomes and behaviors. This study explored the relationship between religion/religiosity and smoking among 8,703 participants enrolled in The Brazilian Longitudinal Study of Aging (ELSI-Brazil). The logistic regression model was used to test this association, which was then adjusted for sociodemographic factors, health indicators, and alcohol consumption. The results evidenced a negative association between smoking and religious affiliation, as well as the frequency of religious attendance. These results suggest that incorporating religious and spiritual considerations into health care strategies could be beneficial in reducing smoking rates among the elderly population, potentially improving overall health outcomes within this group.

Divine Control Beliefs, Health Locus of Control, and Subjective Life Expectancy in the United States

Little evidence has considered the extent to which feelings of health-related control may arise from religious beliefs to influence survival expectations. Moreover, research on the linkages between religion and sense of control has yielded mixed results. Using CHAPS (2021) data, this study examines whether divine control beliefs predict subjective life expectancy (SLE), and whether this link is mediated by an individual's health locus of control (HLC). Findings support a mediational model and show that individuals who place more dependence on God report a greater sense of control over their health, which in turn results in greater longevity expectations. Our findings offer insight into the mechanisms that underlie the association between divine control beliefs and SLE and add to the body of literature documenting religion's salutary role in promoting both a sense of empowerment and greater survival expectations.

Multidimensional Religiousness and Spirituality Are Associated With Lower Interleukin-6 and C-Reactive Protein at Midlife: Findings From the Midlife in the United States Study

BACKGROUND

Religiousness and spirituality (R/S) are associated with lower morbidity and mortality, yet the physiological mechanisms underlying these associations are under-studied. Chronic inflammation is a plausible biological mechanism linking R/S to downstream health given the sensitivity of the immune system to the social environment and the role of inflammation in many chronic diseases.

PURPOSE

The purpose of the present study was to examine associations between multiple R/S dimensions and two markers of chronic inflammation, interleukin-6 (IL-6) and C-reactive protein (CRP).

METHODS

In this cross-sectional study, data came from biological subsamples of two cohorts from the Midlife in the United States (MIDUS) Study (combined N = 2,118). Predictors include six R/S measures (service attendance, spirituality, private religious practices, daily spiritual experiences, religious coping, and R/S-based mindfulness). Outcomes include log-transformed IL-6 and CRP. Covariates include age, gender, cohort, race, educational attainment, body mass index (BMI), smoking status, and physical activity.

RESULTS

Older adults, women (vs. men), non-White (vs. White) adults, those with higher BMIs, current smokers, and those not meeting physical activity guidelines had significantly higher IL-6 and CRP. In fully adjusted models, greater spirituality, daily spiritual experiences, religious coping, and R/S-based mindfulness were associated with lower IL-6. Higher spirituality was also associated with lower CRP.

CONCLUSIONS

Many dimensions of R/S may be health protective for adults given their associations with lower levels of chronic inflammation. Findings underscore the importance of examining multiple dimensions of R/S to understand mechanistic pathways.

Mobilizing Meaning: Religion and Spirituality Among Future Generations

Religion and spirituality have long been known to impact both physical and mental health. Considering religion and spirituality as possible additions to social determinants of health, this article examines the current state of religion and spirituality in the United States and also discusses the ways in which they can contribute to the mental health of children and adolescents. Further, this article also discusses new approaches within religion and spirituality to address the changing needs of future generations.

Social and Structural Determinants of Health Associated with COVID-19 Vaccine Hesitancy among Older Adults in the United States

State-level COVID-19 vaccination rates among older adults have been uneven in the United States. Due to the immunocompromised nature of older adults, vaccine hesitancy increases the risk of morbidity and mortality. This study aims to determine the association between the social determinants of health, the structural determinants of health, and COVID-19 vaccine hesitancy among older adults in the United States. Secondary data from the Health and Retirement Study (HRS) dataset were used. A descriptive analysis and multinomial multivariable logistic regression were performed to examine the association of the independent variables-gender, age, race, immigration status, marital status, broadband internet access, social security income, Medicare coverage, education, and frequency of religious service-with the dependent variable, vaccine hesitancy. Compared to the respondents with no vaccine hesitancy and without the specific predictor, the respondents who reported religious attendance at least once/week were more likely to be "somewhat hesitant", divorced respondents had higher odds of being "somewhat hesitant", and older adults aged 65-74 years were more likely to be "very hesitant" or "somewhat hesitant" about the COVID-19 vaccine. Compared to the respondents with no vaccine hesitancy and without the specific predictor, females had higher odds of being "very hesitant", "somewhat hesitant", or a "little hesitant", and African Americans were more likely to be "very hesitant", "somewhat hesitant", or a "little hesitant" about the COVID-19 vaccine. Addressing these factors may limit the barriers to vaccine uptake reported among older adults and improve herd immunity among the immunocompromised population.

(Un)holy Smokes? Religion and Traditional and E-Cigarette Use in the United States

This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use.

Religion and survival among European older adults

There are several pathways through which religion can affect longevity. Previous research, predominately from North America, has shown decreased mortality risk for participants that attended religious services. This study aims to examine the association between religion and all-cause mortality in a large sample of older European adults, comparing religious affiliations, and using prayer frequency as well as frequency of participation in a religious organisation as measures of religiousness. To this end, a total of 16,062 participants from the Survey of Health Ageing and Retirement in Europe were employed for a survival analysis (median follow-up 11.3 years; 3790 recorded deaths). Following a religion was negatively associated with mortality regardless of demographic and socioeconomic factors (HR = 0.81; 95% CI 0.74-0.89). Large differences in the median survival of participants from different religious affiliations can be mostly attributed to demographic and socioeconomic factors. Both frequency of prayer and religious participation exhibited a significant positive dose-response relationship with survival despite adjustments, although the results for religious participation were more profound. Changes on the religiosity levels of the European population will require additional research on the subject in the future.

Religion and drinking: Differences between two campuses

Levels of religiousness vary by geographic location, but studies of the relationship between religiousness and alcohol are often limited to one region. For our participants (N = 1124; 57.5% female), location was significantly associated with both religiousness and alcohol use. Active religiousness was associated with drinking outcomes. The indirect effects of location on drinks per week through active religiousness were significant. At Campus S, subjective religiousness was associated with more drinks per week, whereas active religiousness was associated with fewer drinks per week. Findings indicate active religiousness is especially relevant when exploring drinking, and location is important when exploring religiousness and alcohol use.

Further Validation of the Religious Surrender and Attendance Scale-3 (RSAS-3)

Background: The Religious Surrender and Attendance Scale -3 (RSAS-3) is a very brief measure used to quantify religious commitment as a protective health factor.Methods: To provide evidence of criterion-related validity of the RSAS-3, 440 community members and undergraduate students completed a survey containing three religiosity measures: the RSAS-3, the Intrinsic/Extrinsic Orientation scale, and the Belief into Action scale (BIAC), and a measure of problematic substance use, Texas Christian University Drug Screen-5. It was hypothesized all religiosity measures would be positively interrelated, the measure of problematic use would be negatively related to all religiosity measures, and that the RSAS-3 would be strongly predictive of absence of problematic substance use. After data filtering and imputation, bivariate correlations were calculated to establish convergent validity.Results: All relationships were in the predicted directions. Specifically, BIAC had the strongest relationship with the RSAS-3, r (440) = .906, p < .001, followed by intrinsic religiosity, r (440) =.814, p < .001, and extrinsic religiosity, r (440) = .694, p < .001. The RSAS-3 was the strongest predictor of problematic use among the religiosity measures, r (440) = -0.230, p <.001. Criterion-related validity of the RSAS-3 was supported using logistic regression to explore intrinsic religiosity, extrinsic religiosity, BIAC, and RSAS-3 as predictors of the presence/absence of problematic substance use. The RSAS-3 was the only significant predictor (OR = .858 [95% CI .757 - .973], p = .017).Conclusion: All results provide further evidence for the validity of the RSAS-3 as a very brief measure of religious commitment useful in health settings.

Do Purpose in Life and Social Support Mediate the Association between Religiousness/Spirituality and Mortality? Evidence from the MIDUS National Sample

We examined prospective associations between religiousness/spirituality (R/S; i.e., service attendance, R/S identity, R/S coping, spirituality) and all-cause mortality in the Midlife in the United States (MIDUS) sample, including whether having a purpose in life and positive social support are indirect pathways through which R/S predicts mortality. We examined service attendance and a composite of R/S identity, R/S coping, and spirituality from the baseline wave (1995-1996; n = 6120 with complete data), purpose in life and positive social support from the second wave (2004-2006), and vital status through 2020 (n = 1711 decedents). Cox regression models showed that attending religious services more than weekly and approximately weekly was associated with a lower mortality risk compared to never attending in the adjusted models (>weekly vs. never, HR (95% CI) = 0.72 (0.61, 0.85); weekly vs. never, HR (95% CI) = 0.76 (0.66, 0.88)). The R/S composite was also associated with lower mortality risk in the adjusted models (HR (95% CI) = 0.92 (0.87, 0.97)). Indirect effects from R/S to mortality via purpose in life and positive social support were significantly different from zero. These findings highlight the importance of multidimensional aspects of R/S for population health and point to purpose in life and positive social support as underlying pathways between R/S and mortality.

Prioritizing health: Churches response to the COVID-19 pandemic

Churches serve as a source of connection and support for spiritual wellbeing. More recently, church communities recognize the importance of extending support beyond spirituality and taking a holistic approach that includes mental and physical health. How each church goes about providing support varies among denominations and the needs of their communities. This exploratory study examines how churches of various denominations in the Tri-City region (Pomona, La Verne, and Claremont) of Los Angeles County perceive the seriousness of COVID-19, their responses to the pandemic, and the potential impact on their congregations. Results indicated that the majority (84%) of spiritual community participants view COVID-19 as a threat to personal health, and are taking steps to minimize the threat to their congregations' health and surrounding communities. Implications for church leadership to consider when planning continued operations and congregant support in response to COVID-19 are discussed.

(Un)holy Smokes? Religion and Traditional and E-Cigarette Use in the United States

This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use.

Adverse Childhood Experiences and Cardiovascular Health: An Exploration of Protective Social Determinants Among Young Adult Black Women

This study sought to advance the literature on Black women's cardiovascular health (CVH) by examining maternal relationship, religion and spirituality, and social connections as potential protective social determinants that buffer the stress of adverse childhood experiences (ACEs). The outcome was the American Heart Association's ideal CVH score. Neither maternal relationship nor religion/spirituality was able to buffer the stress of ACEs on ideal CVH. Findings are discussed in terms of cultural aspects of potential protective factors that are critical for future research. Identifying protective factors that may buffer the influence of ACEs on CVH remains a priority to promote health equity.

Enhancing the Utility of the Health and Retirement Study (HRS) to Identify Drivers of Rising Mortality Rates in the United States

A recent report from the National Academies of Sciences, Engineering, and Medicine (NASEM) highlights rising rates of working-age mortality in the United States, portending troubling population health trends for this group as they age. The Health and Retirement Study (HRS) is an invaluable resource for researchers studying health and aging dynamics among Americans ages 50 and above and has strong potential to be used by researchers to provide insights about the drivers of rising U.S. mortality rates. This paper assesses the strengths and limitations of HRS data for identifying drivers of rising mortality rates in the U.S. and provides recommendations to enhance the utility of the HRS in this regard. Among our many recommendations, we encourage the HRS to prioritize the following: link cause of death information to respondents; reduce the age of eligibility for inclusion in the sample; increase the rural sample size; enhance the existing HRS Contextual Data Resource by incorporating longitudinal measures of structural determinants of health; develop additional data linkages to capture residential settings and characteristics across the life course; and add measures that capture drug use, gun ownership, and social media use.

Religious Beliefs About Health and the Body and their Association with Subjective Health

Evidence supports an association between religion and spirituality and health outcomes. The aim of this study is to examine religious beliefs related to health and their relationship to self-rated health in a large and diverse population-based sample in Chicago. Three religious beliefs were assessed-the importance of prayer for health, God's will as the most important factor in getting well, and sanctity of the body. All three beliefs were highly prevalent, especially among racial/ethnic minorities. Unadjusted models showed a significant association between two of the beliefs and self-rated health, which did not persist in the adjusted models. This study provides insight into different belief patterns among racial/ethnic groups and has practical implications for both clinicians and public health practitioners.

Religious Practices in the Effectiveness of Social Service Workers: A Subjective Assessment

The purpose of this study was to consider social workers’ subjective assessment of the relevance and effectiveness of engaging with their personal religious and spiritual experiences in social services provision. The total sample of respondents involved 760 social workers from Kazakhstan and the Russian Federation who assessed the extent to which incorporating their religious beliefs into the working practice might benefit its effectiveness. The distribution of the answers turned out to be statistically close to the normal distribution, which may indicate the insignificance and randomness of the impact of religious beliefs.

Social Engagement and All-Cause Mortality: A Focus on Participants of the Minority Aging Research Study

INTRODUCTION

Social engagement is known to improve health; less is known about whether social activities at the core of African American life decrease mortality risk in this minoritized population. This study investigated whether and which aspects of social engagement predict mortality risk in older African Americans.

METHODS

Data from 768 African Americans (aged ∼73 years; nondemented at baseline) participating in the Minority Aging Research Study, a longitudinal community-based, cohort study of aging, was collected between 2004 and 2020 and analyzed in 2020. Participants self-reported late-life social activity, social network size, life space, and purpose in life at baseline and completed approximately 6.5 years of annual follow-up (range=15.70). Cox models included time from baseline to death or censoring and an indicator for death versus censored with age, sex, education, cardiovascular disease risk factor burden, depressive symptomatology, and motor gait performance as covariates.

RESULTS

As of March 2020, 25% of participants died (n=192; age at death ∼83 years). In fully adjusted Cox models, mortality risk decreased by 34% (hazard ratio=0.66; 95% CI=0.48, 0.91; p=0.012) for those with higher compared with that for those with lower social activity generally, with community/volunteer-, group-, and socially-related activities specifically driving these results.

CONCLUSIONS

Engaging in late-life social activity, especially group- and socially-based activities, was most consistently and robustly associated with reduced mortality risk in African Americans regardless of health. These results lay the foundation for considering community-based approaches to increase and/or maintain social participation in older African Americans as a potential means by which to increase longevity in this population.

Religiosity Is Associated with Reduced Risk of All-Cause and Coronary Heart Disease Mortality among Jewish Men

Previous studies have found an inverse association between religiosity and mortality. However, most of these studies were carried out with Christian participants. This longitudinal study aimed to determine whether a composite variable based on self-reported religious education and religious practices is associated with coronary heart disease (CHD) and all-cause mortality in 9237 Jewish men aged 40-65 years at baseline, over a 32-year follow-up. Jewish men were characterized by their degree of religiosity, from the Ultra-Orthodox ("Haredim")-the strictest observers of the Jewish religious rules, and in descending order: religious, traditional, secular, and agnostic. Demographic and physical assessments were made in 1963 with a 32-year follow-up. The results indicate that Haredim participants, in comparison to the agnostic participants, had lower CHD mortality. Hazard ratio (HR) and 95% confidence interval (95% CI)-adjusted by age, cigarette smoking, systolic blood pressure, diabetes, socioeconomic status, BMI, and cholesterol, was: [HR = 0.68 (95% CI 0.58,0.80)] for Haredim; [HR = 0.82 (95% CI 0.69,0.96)] for religious; [HR = 0.85 (95% CI 0.73-1.00)] for traditional; and [HR = 0.92 (95% CI 0.79-01.06) for secular, respectively (p for trend = 0.001). The same pattern was observed for total mortality. This study shows an association between religious practice among men and a decreased rate of CHD and total mortality.

Religious service attendance and mortality among older Black men

Religious institutions have been responsive to the needs of Black men and other marginalized populations. Religious service attendance is a common practice that has been associated with stress management and extended longevity. The objective of this study was to examine the relationship between religious service attendance and all-cause mortality among Black men 50 years of age and older. Data for this study were from NHANES III (1988–1994). The analytic sample (n = 839) was restricted to participants at least 50 years of age at the time of interview who self-identified as Black and male. Mortality was the primary outcome for this study and the NHANES III Linked Mortality File was used to estimate race-specific, non-injury-related death rates using a probabilistic matching algorithm, linked to the National Death Index through December 31, 2015, providing up to 27 years follow-up. The primary independent variable was religious service attendance, a categorical variable indicating that participants attended religious services at least weekly, three or fewer times per month, or not at all. The mean age of participants was 63.6±0.3 years and 36.4% of sample members reported that they attended religious services one or more times per week, exceeding those attending three or fewer times per month (31.7%), or not at all (31.9%). Cox proportional hazard logistic regression models were estimated to determine the association between religious service attendance and mortality. Participants with the most frequent religious service attendance had a 47% reduction of all-cause mortality risk compared their peer who did not attend religious services at all (HR 0.53, CI 0.35–0.79) in the fully adjusted model including socioeconomic status, non-cardiovascular medical conditions, health behaviors, social support and allostatic load. Our findings underscore the potential salience of religiosity and spirituality for health in Black men, an understudied group where elevated risk factors are often present.

Components of Successful Spiritual Care

The quantifiable health benefits of spiritual practice and religious community have inspired a movement toward addressing religion within health care and medical education, yet biomedical professionals still often avoid this topic (Giordano and Engebretson in Explore 2(3):216--225, 2006; Post et al. in Ann Intern Med 132(7):578, 2000). This is largely due to a lack of clarity on how to ethically engage with diverse spiritual practices and maintain professional boundaries regarding spiritual care. However, a majority of patients desire increased incorporation of spirituality in medical discussions, indicating a deficit in care that must be addressed (Best et al. in Patient Educ Couns 98(11):1320-1328, 2015; Zaidi in AMA J Ethics 20(7), 2018). In this article, I clarify what constitutes successful spiritual care by identifying its key components and major challenges. I then make recommendations for ethically mindful, comprehensive spiritual care and consider potential next steps including structural changes that prioritize compassion and empathy in medicine.

Social vulnerability, frailty and their association with mortality in older adults living in rural Tanzania

Background

Social vulnerability correlates with frailty and is associated with mortality and disability. However, few studies have investigated this relationship outside of high-income country settings. This study aimed to produce and analyze a culturally adapted social vulnerability index (SVI) to investigate the relationship between social vulnerability, frailty, and mortality in older adults in Tanzania.

Methods

An SVI was produced using data from a cohort study investigating frailty in older adults in Tanzania. Variables were selected based on previous SVI studies using the categories established by Andrew et al. from the Canadian Study of Health and Aging, and National Population Health Survey. The SVI distribution was examined and compared with a frailty index (FI) produced from the same sample, using mutually exclusive variables. Cox regression survival analysis was used to investigate the association between social vulnerability, frailty, and mortality.

Results

A stratified cohort of 235 individuals were included in the study at baseline, with a mean age of 75.2 (SD 11.5). Twenty-six participants died within the follow-up period, with a mean of 503 days (range: 405–568) following the initial assessment. The SVI had a median score of 0.47 (interquartile range: 0.23, range: 0.14–0.86). Social vulnerability significantly predicted mortality when adjusting for age and gender, but not when also adjusting for frailty.

Conclusions

Social vulnerability can be successfully operationalized and culturally adapted in Tanzania. Social vulnerability is associated with mortality in Tanzania, but not independently of frailty.

Grandparenting, Social Relations, and Mortality in Old Age

Guided by a convoy model of social relations, this study investigates the relationships between grandparenting status, social relations, and mortality among community-dwelling grandparents age 65 and older who are caring for their grandchildren. The data were drawn from the 2008 and 2016 waves of the Health and Retirement Study (N = 564). Latent class analysis was used to identify the social network structure based on six indicators of interpersonal relationships and activities. A series of hierarchical Weibull hazard models estimated the associations between grandparent caregiving, social relations, and mortality risk. Results of survival analyses indicate that co-parenting and custodial grandparents had higher all-cause mortality risk than grandparents who babysat occasionally; however, for custodial grandparents, the association was not significant once social relation variables were added to the model. This study suggests that community-based support may be beneficial to older grandparents and improved relationship quality is integral to the well-being of older adults.

Narratives and counter-narratives in religious responses to COVID-19: A computational text analysis

Religious responses to COVID-19 as portrayed in a major news source raise the issue of conflict or cooperation between religious bodies and public health authorities. We compared articles in the New York Times relating to religion and COVID-19 with the COVID-19 statements posted on 63 faith-based organizations' web sites, and with the guidance documents published by the Centers for Disease Control and Prevention (CDC) and World Health Organization (WHO) specifically for religious bodies. We used computational text analysis to identify and compare sentiments and topics in the three bodies of text. Sentiment analysis showed consistent positive values for faith-based organizations' texts throughout the period. The initial negative sentiment of religion-COVID-19 coverage in the New York Times rose over the period and eventually converged with the consistently positive sentiment of faith-based documents. In our topic modelling analysis, rank order and regression analysis showed that topic prevalence was similar in the faith-based and public health sources, and both showed statistically significant differences from the New York Times. We conclude that there is evidence of both narratives and counter-narratives, and that these showed demonstrable shifts over time. Text analysis of public documents shows alignment of the interests of public health and religious bodies, which can be discerned for the benefit of communities if parties are trusted and religious messages are consistent with public health communications.

The Impact of Caregiving Intensity and Religiosity on Spousal Caregivers' Health and Mortality in the US (2004-2014)

OBJECTIVES

Despite adverse physical and mental health outcomes related to caregiving, family caregivers also experience lower mortality rates compared to noncaregivers. However, research has not yet examined the role of caregiving intensity and religiosity with health and mortality among spousal caregivers.

METHODS

Data include spousal caregivers (n=5,214 person-wave observations) and noncaregivers (n=50,311 person-wave observations) from the Health and Retirement Study (2004-2014 waves). Multinomial logistic regression was used to explore how caregiving intensity and religiosity were associated with health and mortality among spousal caregivers, compared health and mortality between caregivers and noncaregiving peers, and examined gender differences in these mechanisms.

RESULTS

Greater religious salience and attending religious services, although dependent on gender and caregiving intensity, are protective for caregivers' health and mortality.

DISCUSSION

Religiosity may buffer adverse effects of caregiving on health and mortality for spousal caregivers. Continuation of prior religiosity may enhance positive aspects of caregiving and decrease caregiver burden.

Religious Involvement and Cognitive Functioning at the Intersection of Race-Ethnicity and Gender Among Midlife and Older Adults

OBJECTIVES

To investigate the association between religious involvement and cognitive functioning at the intersections of race-ethnicity and gender among midlife and older adults, and to determine if psychosocial factors help explain this relationship.

METHOD

The sample included 14,037 adults aged 50+ from the Health and Retirement Study (HRS). We utilized measures from the HRS 2010 and 2012 Core interviews and Leave-Behind questionnaires and estimated our models using linear regression.

RESULTS

Compared to individuals who frequently attended religious services, infrequent religious service attendance was related to poorer cognitive functioning. Religiosity was inversely associated with cognitive functioning at baseline, but the relationship varied by race/gender subgroup. Greater religiosity was associated with better cognitive functioning among Black women, but lower cognitive functioning among White men and women. Psychosocial factors did little to explain the inverse association between religiosity and cognitive functioning.

DISCUSSION

Results suggest the association between religious involvement and cognitive functioning is varied and complex, and largely dependent on important social identities. The findings have important implications for investigating health-protective factors, like religious involvement, using an intersectional perspective.

ADHD, Religiosity, and Psychiatric Comorbidity in Adolescence and Adulthood

OBJECTIVE

Religiosity has been repeatedly proposed as protective in the development of depression, sociopathy and addictions. ADHD frequently co-occurs with these same conditions. Although ADHD symptoms may affect religious practice, religiosity in ADHD remains unexplored.

METHOD

Analyses examined data from >8000 subjects aged 12 to 34 in four waves of the Add Health Study. Relationships of religious variables with childhood ADHD symptoms were statistically evaluated. Observed correlations of ADHD symptoms to depression, delinquency, and substance use were tested for mediation and moderation by religiosity.

RESULTS

ADHD symptoms correlated with lower levels of all religious variables at nearly all waves. In some analyses at Wave IV, prayer and attendance interacted with ADHD to predict worsened psychopathology.

CONCLUSION

ADHD symptoms predicted lower engagement in religious life. In adulthood, some aspects of religiosity interacted with ADHD symptoms to predict worse outcomes. Further research should explore whether lower religiosity partially explains prevalent comorbidities in ADHD.

Invited Commentary: Religious Service Attendance and Implications for Clinical Care, Community Participation, and Public Health

In this commentary, we review the evidence concerning associations between religious service attendance and subsequent health and wellbeing outcomes. The evidence base for a link between religious service attendance and health has increased substantially over the past 2 decades. The interpretation and implications of this research require careful consideration (Am J Epidemiol. 2022;191(1):20-30). It would be inappropriate to universally promote service attendance solely on the grounds of the associations with health. Nevertheless, a more nuanced approach, within both clinical care and public health, may be possible-one that encouraged participation in religious community for those who already positively self-identified with a religious or spiritual tradition and encouraged other forms of community participation for those who did not. Discussion is given to potential future research directions and the challenges and opportunities for promotion efforts by the public health community.

Heavy metal toxicity and mortality-association between density of heavy metal bands and cause specific hospital admissions and mortality: population based cohort study

OBJECTIVE

To assess the association between area level density of heavy metal bands and cause specific hospital admissions and mortality.

DESIGN

Longitudinal register based cohort study.

SETTING

311 municipalities in Finland.

PARTICIPANTS

3 644 944 people aged 15 to 70 residing in Finland at the end of 2001.

MAIN OUTCOME MEASURES

Hospital admission and mortality from all causes, internal causes, alcohol attributable causes, accidental injury and violence, suicide or self-harm, and mental health related causes. Appendicitis and toxic effects of metals were negative control outcomes.

RESULTS

During 50.4 million person years of follow-up in 2002-17, 4 237 807 person years with hospital admissions were observed and 221 912 individuals died. Mortality in municipalities with a moderate density of heavy metal bands (<5.7 per 10 000 inhabitants) was lower than in municipalities with no heavy metal bands. Hospital admission rates were lower in municipalities with heavy metal bands compared with those with none. These associations could be explained partly by differences in the sociodemographic characteristics of residents in these municipalities. After adjustment for individual characteristics and area level cultural and economic characteristics-proportion of the population with no religious affiliation, unemployment rate, and per capita expenditure on culture and education-large cities with a high density of heavy metal bands (8.2-11.2 per 10 000) showed a mortality advantage (hazard ratio 0.92, 95% confidence interval 0.88 to 0.96). In contrast, the association for hospital admission was fully attenuated (incidence rate ratio 0.99, 95% confidence interval 0.92 to 1.06). The cause specific analysis showed similar results, with the association most pronounced for alcohol attributable mortality (hazard ratio 0.83, 95% confidence interval 0.75 to 0.93 for cities with a high density of heavy metal bands) and alcohol attributable hospital admissions (incidence rate ratio 0.84, 95% confidence interval 0.74 to 0.97 for cities with a high density of heavy metal bands) in the fully adjusted models. No association with heavy metal band density was found for the analysis using appendicitis as a negative control outcome.

CONCLUSIONS

The study found no evidence for adverse health outcomes with increasing density of heavy metal bands. Cities with a high density of heavy metal bands showed slightly lower rates of mortality and of hospital admissions for alcohol related problems and self-harm. Although residual confounding remains a problem in observational studies, vibrant local heavy metal scenes-comparable to many other forms of cultural capital-might help to promote health through healthier lifestyles, better coping mechanisms, and a stronger sense of community.

Is Secularization an Age-Related Process?

Secularization has been studied for decades by sociologists of religion. Long-running surveys in the United States and Europe show steady generational decline in religious affiliation and participation, and yet this trend has largely been ignored by gerontologists and life course researchers. We examined data from the Health and Retirement Study, hypothesizing between-cohort declines in religious participation. Based on data from a sample stratified by 10-year birth cohorts, we identified variation in patterns of religious involvement from 2004 to 2016. Measures of attending religious services, feeling religion is very important, and having good friends in the congregation show age-graded patterns; older cohorts have a higher level of religiosity than those following them, with only minor exceptions. For all three measures, differences by cohort within waves of data are statistically significant. We confirm, with longitudinal data, the findings of repeated cross-sectional surveys in the United States showing a generational pattern of decline in religiousness. The consequences of this loss of a common social tie for future older cohorts are unknown, since current older cohorts still maintain a high level of religious participation. However, future generations of older adults are likely to be less familiar with social support from religious institutions, and those institutions may be less available to provide such support as the apparently inexorable processes of secularization continue.

Faith leaders' perceptions of needle exchange programs in the rural Illinois Delta Region: Religion as a social determinant of health

BACKGROUND AND OBJECTIVES

Despite increasing drug use in rural communities, potentially life-saving harm reduction interventions, such as needle exchange programs (NEPs), remain underutilized. Religion is an integral component of the rural culture that has been shown to influence health, yet no studies to date have explored rural faith leaders' perceptions of harm reduction strategies.

METHODS

An online cross-sectional survey was conducted among rural faith leaders (n = 133) in the rural Illinois Delta Region.

RESULTS

While most of the respondents felt that drug abuse was an issue in their communities, support was mixed regarding whether they were in favor of NEPs with the majority of respondents having never heard of an NEP before this survey. While the majority believed that NEPs would help decrease bloodborne disease transmission, it was also perceived that NEPs would increase drug use. Significant differences in perceptions based on race, marital status, and political party also exist.

CONCLUSION AND SCIENTIFIC SIGNIFICANCE

Congruent with previous harm reduction literature, many rural faith leaders have varied perceptions of NEPs. Rural faith leaders could benefit from education about NEPs, including the possible positive and negative impacts they can have on the community. Future studies should explore contextual differences among rural faith leaders. To date, no studies have examined faith-based organizations' perceptions of NEPs. The findings have the potential to increase the current body of knowledge and provide data to support recommendations for engaging faith-based organizations in behavioral health service delivery.

COVID-19 Amongst the Ultra-Orthodox Population in Israel: An Inside Look into the Causes of the High Morbidity Rates

The current paper focuses on the circumstances that have led to the high COVID-19 infection rates amongst the ultra-Orthodox population in Israel. The current study utilizes a qualitative design and is based on in-depth interviews, email correspondence and online records of 25 ultra-Orthodox individuals who either tested positive for COVID-19 or had contact with a verified COVID-19 patient. The data were analyzed through identification of main themes and an interpretation of their meanings. The findings showed that a wide range of causes led to the high infection rate, including aspects that derive from a structural element, a religious element and a social-ideological element—all of which are directly or indirectly connected to religion. These findings demonstrate the central role of religion in health outcomes among the ultra-Orthodox community in general and during pandemics in particular, and they shed light on the central role of religion in health outcomes among closed-religious communities. The findings further reveal the importance of cooperation between the state authorities and the religious ones, and of providing culturally adapted health service solutions in the fight against COVID-19 and promoting health more generally. Study limitations are discussed and recommendations for future research are provided.

The epidemiology of social isolation and loneliness among older adults during the last years of life

BACKGROUND

Social isolation and loneliness are critical to the health of older adults, but they have not been well-described at the end of life.

OBJECTIVES

To determine the prevalence and correlates of social isolation and loneliness among older adults in the last years of life.

DESIGN

Nationally representative, cross-sectional survey.

SETTING

Health and Retirement Study, 2006-2016 data.

PARTICIPANTS

Adults age > 50 interviewed once in the last 4 years of life (n = 3613).

MEASUREMENTS

We defined social isolation using a 15-item scale measuring household contacts, social network interaction, and community engagement, and frequent loneliness using the 3-item UCLA Loneliness Scale. We used multivariable logistic regression to determine their adjusted prevalence by time prior-to-death and by subgroups of interest.

RESULTS

Approximately 19% experienced social isolation, 18% loneliness, and 5% both in the last 4 years of life (correlation = 0.11). The adjusted prevalence of social isolation was higher for individuals nearer to death (4 years: 18% vs 0-3 months: 27%, p = 0.05) and there was no significant change in loneliness (4 years: 19% vs 0-3 months: 23%, p = 0.13). Risk factors for both isolation and loneliness included (p < 0.01): low net-worth (Isolation: 34% vs 14%; Loneliness: 29% vs 13%), hearing impairment (Isolation: 26% vs 20%; Loneliness: 26% vs 17%), and difficulty preparing meals (Isolation: 27% vs 19%; Loneliness: 29% vs 15%). Factors associated with loneliness, but not social isolation, included being female, pain, incontinence, and cognitive impairment.

CONCLUSIONS

Social isolation and loneliness are common at the end of life, affecting 1 in 4 older adults, but few experience both. Rates were higher for older adults who were poor and experienced functional or sensory impairments. Results can inform clinical efforts to identify and address end-of-life psychosocial suffering and health policies which prioritize social needs at the end of life.

Differential Association of Spirituality and Religiosity With Rumination: Implications for the Treatment of Depression

ABSTRACT

Recent studies have shown that religiosity (R) is associated with lower rates of depression, whereas spirituality (S) is associated with higher rates. Rumination has also been associated with higher rates of depression. Some have hypothesized that rumination mediates the differential association of religiosity and spirituality with depression. We empirically test this hypothesis in a longitudinal, multigenerational sample through associations between rumination and depression, R/S and depression, and R/S and rumination. Cross-sectionally, total rumination scores were predicted by spirituality (standardized β = 0.13; 95% confidence interval [CI], 0.00-0.26), with subscale (reflection, depression, and brooding) standardized betas ranging from 0.11 to 0.15 (95% CI, -0.03 to -0.29). Cross-sectionally, rumination was not predicted by religiosity. Longitudinally, and consistent with previous findings, religiosity, but not spirituality, predicted reduced depressive symptoms (standardized β = -0.3; 95% CI, -0.58 to -0.01). The association between spirituality and rumination was driven by millennials. Psychotherapies that target rumination for depression might therefore be especially effective in the millennial demographic.

Religious-service attendance and subsequent health and well-being throughout adulthood: evidence from three prospective cohorts

BACKGROUND

Religious-service attendance has been linked with a lower risk of all-cause mortality, suicide and depression. Yet, its associations with other health and well-being outcomes remain less clear.

METHODS

Using longitudinal data from three large prospective cohorts in the USA, this study examined the association between religious-service attendance and a wide range of subsequent physical health, health behaviour, psychological distress and psychological well-being outcomes in separate cohorts of young, middle-aged and older adults. All analyses adjusted for socio-demographic characteristics, prior health status and prior values of the outcome variables whenever data were available. Bonferroni correction was used to correct for multiple testing.

RESULTS

Estimates combining data across cohorts suggest that, compared with those who never attended religious services, individuals who attended services at least once per week had a lower risk of all-cause mortality by 26% [95% confidence interval (CI): 0.65 to 0.84], heavy drinking by 34% (95% CI: 0.59 to 0.73) and current smoking by 29% (95% CI: 0.63 to 0.80). Service attendance was also inversely associated with a number of psychological-distress outcomes (i.e. depression, anxiety, hopelessness, loneliness) and was positively associated with psychosocial well-being outcomes (i.e. positive affect, life satisfaction, social integration, purpose in life), but was generally not associated with subsequent disease, such as hypertension, stroke, and heart disease.

CONCLUSIONS

Decisions on religious participation are generally not shaped principally by health. Nevertheless, for individuals who already hold religious beliefs, religious-service attendance may be a meaningful form of social integration that potentially relates to greater longevity, healthier behaviours, better mental health and greater psychosocial well-being.

Development and validation of prediction model to estimate 10-year risk of all-cause mortality using modern statistical learning methods: a large population-based cohort study and external validation

Background

In increasingly ageing populations, there is an emergent need to develop a robust prediction model for estimating an individual absolute risk for all-cause mortality, so that relevant assessments and interventions can be targeted appropriately. The objective of the study was to derive, evaluate and validate (internally and externally) a risk prediction model allowing rapid estimations of an absolute risk of all-cause mortality in the following 10 years.

Methods

For the model development, data came from English Longitudinal Study of Ageing study, which comprised 9154 population-representative individuals aged 50–75 years, 1240 (13.5%) of whom died during the 10-year follow-up. Internal validation was carried out using Harrell’s optimism-correction procedure; external validation was carried out using Health and Retirement Study (HRS), which is a nationally representative longitudinal survey of adults aged ≥50 years residing in the United States. Cox proportional hazards model with regularisation by the least absolute shrinkage and selection operator, where optimisation parameters were chosen based on repeated cross-validation, was employed for variable selection and model fitting. Measures of calibration, discrimination, sensitivity and specificity were determined in the development and validation cohorts.

Results

The model selected 13 prognostic factors of all-cause mortality encompassing information on demographic characteristics, health comorbidity, lifestyle and cognitive functioning. The internally validated model had good discriminatory ability (c-index=0.74), specificity (72.5%) and sensitivity (73.0%). Following external validation, the model’s prediction accuracy remained within a clinically acceptable range (c-index=0.69, calibration slope β=0.80, specificity=71.5% and sensitivity=70.6%). The main limitation of our model is twofold: 1) it may not be applicable to nursing home and other institutional populations, and 2) it was developed and validated in the cohorts with predominately white ethnicity.

Conclusions

A new prediction model that quantifies absolute risk of all-cause mortality in the following 10-years in the general population has been developed and externally validated. It has good prediction accuracy and is based on variables that are available in a variety of care and research settings. This model can facilitate identification of high risk for all-cause mortality older adults for further assessment or interventions.

Supplementary Information

The online version contains supplementary material available at 10.1186/s12874-020-01204-7.

Worldview Under Stress: Preliminary Findings on Cardiovascular and Cortisol Stress Responses Predicted by Secularity, Religiosity, Spirituality, and Existential Search

This study reports preliminary findings on the hypothesis that worldview can predict cardiovascular and cortisol responses to social stress. Based on theory and previous findings, we assumed that worldview security would provide a basis for stress resilience. Accordingly, religious and atheist individuals were expected to show higher stress resilience than spiritual and agnostic participants. Likewise, dimensional measures of religiosity and atheism were hypothesized to predict decreased, and existential search-indicating worldview insecurity-was hypothesized to predict increased physiological stress responses. Subjects included 50 university students who completed online questionnaires and took part in a standardized social stress test (Trier Social Stress Test). Systolic and diastolic blood pressure (SBP/DBP), heart rate (HR), and salivary cortisol (SC) were assessed at baseline, immediately after stress testing, and during a forty-minute recovery period. Worldview comparisons revealed lower cardiovascular stress responses among religious than among atheist and spiritual participants and particularly high baseline SC among spiritual participants. Across the entire sample, existential search showed substantial positive correlations with SBP, HR, and SC stress parameters. The findings suggest that worldview security might partly explain the health benefits often associated with religion.

Religion, Life Expectancy, and Disability-Free Life Expectancy Among Older Women and Men in the United States

OBJECTIVES

Existing literature shows religion is associated with health and survival separately. We extend this literature by considering health and survival together using a multistate life table approach to estimate total, disability-free, and disabled life expectancy (LE), separately for women and men, for 2 disability measures, and by 2 indicators of religion.

METHOD

Data come from the Health and Retirement Study (1998-2014 waves). Predictors include importance of religion and attendance at religious services. The disability measures are defined by ADLs and IADLs. Models control for sociodemographic and health covariates.

RESULTS

Attendance at religious services shows a strong and consistent association with life and health expectancy. Men and women who attend services at least once a week (compared with those who attend less frequently or never) have between 1.1 and 5.1 years longer total LE and between 1.0 and 4.3 years longer ADL disability-free LE. Findings for IADL disability are similar. Importance of religion is related to total and disabled LE (both ADL and IADL), but the differentials are smaller and less consistent. Controlling for sociodemographic and health factors does not explain these associations.

DISCUSSION

By estimating total, disability-free, and disabled LE, we are able to quantify the advantage of religion for health. Results are consistent with previous studies that have focused on health and mortality separately.

Religious Participation and Mortality Risk in Mexico

OBJECTIVES

Although research suggests that religious involvement tends to favor longevity, most of this work has been conducted in the United States. This article explores the association between religious participation and all-cause mortality risk in Mexico.

METHODS

We used data from the 2003-2015 Mexican Health and Aging Study (n = 14,743) and Cox proportional hazard regression models to assess the association between religious participation and all-cause mortality risk.

RESULTS

Our key finding is that older Mexicans who participate once or more per week in religious activities tend to exhibit a 19% reduction in the risk of all-cause mortality than those who never participate. This estimate persisted with adjustments for health selection (chronic disease burden, activities of daily living, instrumental activities of daily living, cognitive functioning, and depressive symptoms), several potential mediators (social support, smoking, and drinking), and a range of sociodemographic characteristics. Although we observed considerable health selection due to physical health and cognitive functioning, we found no evidence of mediation.

DISCUSSION

Our results confirm that religious participation is associated with lower all-cause mortality risk among older adults in Mexico. Our analyses contribute to previous research by replicating and extending the external validity of studies conducted in the United States, Israel, Denmark, Finland, and Taiwan.

Precision Medicine in Lifestyle Medicine: The Way of the Future?

Precision medicine has captured the imagination of the medical community with visions of therapies precisely targeted to the specific individual's genetic, biological, social, and environmental profile. However, in practice it has become synonymous with genomic medicine. As such its successes have been limited, with poor predictive or clinical value for the majority of people. It adds little to lifestyle medicine, other than in establishing why a healthy lifestyle is effective in combatting chronic disease. The challenge of lifestyle medicine remains getting people to actually adopt, sustain, and naturalize a healthy lifestyle, and this will require an approach that treats the patient as a person with individual needs and providing them with suitable types of support. The future of lifestyle medicine is holistic and person-centered rather than technological.