IS CHURCH IMPORTANT?

A MENTAL HEALTH MESSAGE

2017

A MENTAL HEALTH MESSAGE

SAMARIA EDWARDS
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This paper aims to explore the benefits of church attendance to millennials through an integrative

approach using both industrial organizational psychology and religious psychology. The

millennial generation consists of individuals born between 1982-2004. This age group is vital to

today’s society because they are both this country’s present and future. Through the optical of

religious psychology, the group therapy dynamic and its importance will be explored. Such

practices influence a sense of individual belonging while still understanding the importance in

the strength of groups. Industrial organizational psychology will be used to explore how to

increase and maintain membership. Understanding these characteristic changes is important to

the millennials because they are the future leaders of the United States. With the combination of

industrial psychology and religious psychology we will attempt to understand the importance of

unity within a society and an increase of altruistic behaviors through church attendance.
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The millennial generation consists of individuals born between 1982-2004. This age

group is vital to today’s society because they are both this country’s present and future. Through

the optical of religious psychology, the group therapy dynamic and its importance will be

explored. Such practices influence a sense of individual belonging while still understanding the

importance in the strength of groups. Industrial organizational psychology will be used to

explore how to increase and maintain membership. Understanding these characteristic changes is

important to the millennials because they are the future leaders of the United States. With the

combination of industrial psychology and psychology of religion, we will attempt to understand

the importance of unity within a society and an increase of altruistic behaviors through church

attendance.

Attachment theory, explained by John Bowlby, is the natural connection between mother

and infant that evolved through a motivational system to ensure the survival of the infant (1969).

It was argued that given the proper environment, a set of behaviors will develop that either

maintains or discourages proximity to the caregiver (Bowlby, 1984). This contact comfort, as

Harlow defines it, can be displayed through church attendance (1958). The application of

Attachment Theory to religion describes God as a security net and hand of comfort to those in

need. Having a secure attachment to God is shown to lower levels of loneliness, higher life

satisfaction, and higher self-esteem (Harlow, 1958). This information provided will ensure that

the leaders of tomorrow (millennials) are well equipped to handle the allostatic load that is

inevitable in life.

Religious Health

Current research of religious psychology has continuously argued that adults who

actively participate in religion (displayed as church attendance) are generally healthier than the
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non-religious group. Silton, Flannelly, Galek, and Ellison (2014) found that the belief in a

benevolent God had a healthy association with psychiatric symptoms such as social anxiety (b =

-0.080), paranoia (b = -0.135), obsession (b = -0.106), and compulsion (b = -0.125). Chiswick

and Mirtcheva (2012) also studied the positive association between religion and the

psychological health of children. Chiswick and Mirtcheva (2012) found that children between

the ages of 6-19 who viewed religion as very important displayed better overall health, both

physical and mental, than those who viewed religion as not important (5.5 % points, p<0.05).

Likewise, results showed that those who attended church at least once a week had better overall

health (physical and mental) than those who attended church less frequently (4.0 % points,

p<0.05 for 6–19-year-old children and 9.3 % points, p<0.01, for 12–15-year-old children)

(Chiswick & Mirtcheva, 2012). The study yielded that religion creates a mentally healthy

environment for children during their most important developmental stage in life (Chiswick &

Mirtcheva, 2012). Some religions have ideas that encourage healthy behaviors by discouraging

unhealthy behaviors, such as risky sexual behavior, smoking, and consuming alcohol. Although

the study did focus on more specific testing of religion, the results yielded that the religious

edifice could be used as a venue for coping using social support from those with similar interests,

which one may otherwise not seek outside of his home (Chiswick & Mirtcheva, 2012).

Attending church service takes place in a group setting that encourages a positive

groupthink which in turn promotes an increase in prosocial skills. In 2004, Sosis and Ruffle

found that individuals with a church home tend to be more prosocial than those without. They

also found that a collective worship experience enhances prosocial skills when comparing

religious females to secular males (p=.055). A similar study conducted in 2016 tested the

prosocial and motivating actions found within an individual presumed to be associated with
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Christianity. In this study, Rozycka-Tran (2016) put the Good Samaritan fable to the test. The

Good Samaritan fable embodies the golden rule love thy neighbor. This fable paints a picture of

two individuals who are known to dislike each other, an injured Jew and a Samaritan. The moral

of the story calls for one to extend the definition of “neighbor” from his confined living space to

anyone he may come across. This study replicated the Good Samaritan interaction by examining

whether religious identities encouraged a positive in-group out-group association.

Social Psychology tells us that regardless of whether the action is intentional or

unintentional we create preconceived notions of individuals based on their image. Rozycka-Tran

(2016) studied the preconceived notions and the effects of in-group and out-group helping

behaviors to determine whether religion increases compassion and motivates one to help others

because it is right, as with the Good Samaritan act, or because they are similar to their own in-

group. By measuring reaction time, Rozycka-Tran tested whether bystanders would use religious

identities to influence both their helping actions (helping a stranger in need) and submissive

responses (protesting against antisocial behaviors) (Rozycka-Tran, 2016).

The first portion of the experiment used a seemingly crippled female using crutches who

was traveling by train wearing clothes that represented three different religious groups. The

female portrayed a Christian (in-group) by wearing a nun’s habit, a Muslim (out-group) by

wearing a hijab, and an atheist (out-group) represented by wearing a shirt with the word God

crossed out. The helping action was measured based on whether or not anyone gave up their seat

to the handicapped individual. Findings from the experiment concluded that religious people

tend to be more prosocial when the person in need of help is similar to themselves (Rozycka-

Tran, 2016). The differences were measured using the nonparametric Kruskal-Wallis test.

Results displayed that a seat was given to the Christian nun (53.4) more frequently than a
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Muslim (41.8) and an atheist (33.7) (Rozycka-Tran 2016). The results suggest the idea that

religion prompts an individual to be more prosocial towards an in-group member (Preston and

Ritter, 2013).

Although Rozycka-Tran (2016) showed that the in-group effect elicits a certain

favoritism, it is also shown that participating in the active process of religion (attending church)

provides individuals with a belief system that is accompanied by a custom of social norms that

leads to better mental health (Bruce et al., 2017). Bruce et al. (2017) studied that allostatic load

which is the repeated disturbances to psychological health in one’s daily life. In the study, the

frequency of church attendance (number of days per week) was not significant. However, when

comparing those who attended church on a low frequency (number of days) to those who do not

attend, non-church goers displayed higher indicators of stress or allostatic load scores (p=.008).

The psychological habit of preferring an in-group member should not just be written off

as habit, but should be looked at as a moral standing that is linked to one’s narrative identity. The

narrative identity is the picture that one paints about himself to the world. A religious edifice

helps to tell the story of what you represent morally. Such morals include, but are not limited to,

caring and helping, as shown in Rozycka-Tran’s (2016) study. Religious communities create an

atmosphere that stimulates such moral development, which is also important to youth when

dealing with peer-pressure.

Peer-pressure and Religiosity

According to Desmond, Morgan, and Kikuchi, the adolescence age is considered a

crucial turning point for religious development (2010). During this stage of life, a child is faced

with the opportunity of making his own decisions about the many attachments available

regarding his social life. Desmond et al. conducted a study that focused on the change of
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religiosity from adolescence to young adulthood (2010). Results indicated that self-measured

importance of religion is related to frequency of church attendance. Using the growth curve

model, service attendance and the importance of religion was evaluated over an eight-year

period. A decrease of church importance (M = –.064, p < .05) and subsequent decrease in

attendance (M = –.585, p < .01) was shown in the adolescence who reported a high church

attendance in the beginning of the eight years (Desmond et al., 2010). Results also indicated that

a more frequent church attendance in adolescence was associated with stronger moral beliefs (-

.108) such as honesty and responsibility when faced with peer-pressure (Desmond et al., 2010).

Another important turning point in an adolescence life is when the family attachment

decreases, and peer attachment increases. During this time, a child is in danger of facing a

problematic period that will be matched with the hardships of peer-pressure. Peer-pressure itself

can take a mental toll on an individual who is not equipped to handle such difficulties. Through

the evaluation of the religion-health relationship, research has found a link between religion and

alcohol and tobacco use. Amoateng, Setlalentoa, and Udomboso (2017) examined if individuals

who actively participate in religion, displayed as church attendance, would be less likely to

smoke tobacco and drink alcohol than those who do not attend church. Results showed that

church attendees with regular attendance (at least once a week) are less likely to drink (males=

0.787, females= 0.768) (Amoateng, Setlalentoa, and Udomboso, 2017). Also, results indicated

that there is a negative association between church attendance and drinking alcohol for males (-

0.198) and females (-0.225) (Amoateng, Setlalentoa, and Udomboso, 2017). The same negative

correlation was shown when church attendance was compared to smoking (males -0.416 &

females -.0238) (Amoateng, Setlalentoa, and Udomboso, 2017). Although this study used self-

report measures, which allows self-report bias, the information is still vital to millennials. The
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research showed that there are multiple benefits of attending church, yet, the numbers still show

a decrease in church attendance.

Marketing Church to Improve Attendance

Van der Merwe, M. C., Grobler, A. F., Strasheim, A., & Orton, L. (2013) stated that

church attendance is on the decrease in the Western world. The Pew Forum of 2013 calculated

that three out of ten adults (29%) when asked about church attendance, reported seldom

attendance or never attended at all (Pew Forum, 2013). With millennials becoming less involved

and more distracted, the church is fighting to hold the attention of the coming world. Previous

research has shown that there is a pattern, which indicates high church involvement in childhood,

but less involvement during adolescence (Van der Merwe, et al., 2013). The study conducted by

Van der Merwe, et al. used a convenience sample collected from three different churches

selected from Pretoria and Johannesburg. The survey used participants that reported 60%

attended church service once a week, 25% attended at least three times a week, 6% attended less

than once a month and the remaining is unreported (Van der Merwe, et al., 2013). In order to

improve attendance, one must examine why the current attendees are still present.

A child’s religion is predetermined by his parent but that is not enough to make him stay.

Consequently, through Van der Merwe, et al.’s (2013) research, it was discovered that when an

individual decides to leave the church it is during adolescence and young adulthood. The

research conducted proposes a church marketing concept that is nothing new to religious

psychology. Instead, this concept shows how to offer an intangible product that is pleasing to

millennials by helping one to understand what is important to millennials.

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Using a seven-point Likert Scale, Van der Merwe’s study focuses on the effect of the

servicescape and how it can effect the consumer’s experience in the environment. A servicescape

is defined as the physical environment, in this case a church, in which a service provided is

intangible (Van der Merwe, et al., 2013). Although marketing a church is a challenging task, it

was proposed that both the physical and non-physical cues in the servicescape of the church

could possibly encourage young adults to return to the fold. As a non-profit organization, a

church does not focus on monetary gain. Instead, the number of members determines the

religious organization’s wealth, which is one reason why the numbers are important. Van der

Merwe et al. found that music, symbols, and design are perceived to be just as important to the

worship experience as it is to maintaining active membership (2013). The three dimensions

mentioned are shown to either positively or negatively influence an attendee’s worship

experience, which could in turn effect involvement and attendance longevity.

Although there is no right or wrong way to praise or worship, millennials still seem to

have a preference. Van der Merwe, et al. (2013) found that music creates an environment of

enjoyableness and likeability through the tempo and volume of the music. Music is perceived to

be a form of communication between the verbal and non-verbal experiences of man and God.

Music can be linked to memory and even alter ones’ mood. Outside of worship, tempo and

volume creates a world of encouragement for shoppers, a realm of learning through stimulation,

and even adrenaline for the competitive. The results of the study suggest that the preferred

church music of the millennial generation should be mentally stimulating modern music that is

both loud and surprising (means above 5). Van der Merwe, et al. (2013) suggests that millennials

are more particular and critical about music because it is so easily accessible. Thus, the

generation has created a distaste for unfavorable music and chooses to avoid it altogether. Good
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music, on the other hand, enhances the religious experience and encourages involvement and

complete participation in one’s worship experience. Therefore, music is linked to attendance in

both a positive and negative way.

Signs and symbols are another important attribute in the decision-making process of

whether to continue attending church or not (Van der Merwe, et al., 2013). The survey conducted

shows that millennials prefer modern art that is sophisticated, colorful, and inspiring when

looking for symbols in the religious organization (Van der Merwe, et al., 2013). The combination

thereof creates a warm and welcoming environment that is inviting to the individual. According

to Van der Merwe, et al. (2013) results also show that the most desired layout creates an idea of

community that is comfortable, inviting, artistic, and uncluttered (means above 5). Van der

Merwe, et al. infers that the reason these are preferred attributes is because it mimics the

Christian philosophy of acceptance, friendliness, patience, and love (2013).

Although Van der Merwe, et al. (2013) provided research with positive insight, the

research has a few limitations. The participants were selected using a convenience sample of

only young adults found in a church. The convenience sample excludes the variation that would

usually be seen in a normal population. Despite the few limitations of this study, this research

shows the importance of symbols and layouts to millennials and their finding of a church family.

Even more importantly, millennials are attracted and kept by the music heard in the edifice.

Although in a western society, the young adults are intrigued by the musical and artistic

feel of a church, it wasn’t explored whether that is enough to make them remain an active

member in the church. Participation is a vital aspect to the worship experience; therefore,

attendance is an important variable to pay attention to when examining religiosity. Hui, Lau,
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Lam, Cheung, and Lau (2015) explored why some eastern Christians may stop attending church,

not settle on a particular church home, or may even leave their faith altogether (2015).

Stability of Attendance

Hui et al. (2015) defined church attendance as a practice of participation in weekly

worship service, which usually strengthens a church or congregational identity. Those who

attend church regularly are split up into two categories: believe and belong, and believe without

belonging (Hui et al., 2015). Irregular church attendees are also viewed on two dimensions:

converted and have never joined, or converted and have unstable attendance (Hui et al., 2015).

The second variable of the study focused on the stability of attendance verses the exit rate of

members. The instability is defined as those who have not attended church in the last four weeks

(as cited in Hui et al., 2015). Hui et al. (2015) did take into consideration however, that church

attendance could be affected by some unforeseeable event, such as sickness or the need for

readjustment with a new schedule. Exiters, also known as unchurched Christians, are members

who left and never returned (Hui et al., 2015).

Using several questionnaires and 8,233 participants, religious steadfastness was

examined. Religious steadfastness is defined as ones’ loyalty to a single denomination, it’s

doctrine, and associated faith (Hui et al., 2015). Church attendance was used as a predictor for

who will remain steadfast and who will leave their faith, which can also be translated as

commitment. Unchurched Christians reported lower levels of extroversion (SD = .68),

agreeableness (SD = .49), emotional stability (SD = .76), values of conformity (SD = .82),

tradition (SD = .99), and benevolence (SD = .55). The study also found that congregants of

smaller churches are more likely to leave the religious edifice as opposed to those who attend

larger ones (Hui et al., 2015). Two of the main findings of Hui et al.’s (2015) study are that those
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who attended church more frequently displayed higher levels of agreeableness and

conscientiousness, and that unchurched Christians displayed low levels of extroversion. Lower

levels of extroversion are associated with less engagement in prosocial behaviors. Agreeableness

is said to be influenced and strengthened by church attendance while conscientiousness is found

to be the drive that encourages one to continue the routine of going to church (Hui et al., 2015).

This study was the first of its kind to use such a large sample to interpret data. Unfortunately, the

information provided was collected using self-reports, which allows self-report bias. Also, the

gathering of participants was not collected using random sampling, which does not properly

depict a sample.

According to Hui et al., conscientiousness is associated with industriousness, discipline,

and responsibility (2015). Therefore, church attendance is strengthened through agreeableness

and maintained by conscientiousness. Church attendance also encourages increased social

interactions within a community. Unfortunately, the study did not examine whether increased

attendance is beneficial for a peace of mind or mental health.

Attendance as a Peace of Mind

With depression ranking as number four on the list of most common disabilities, it is no

surprise that many scientists have wondered why depression is so prevalent in today’s society

(Hudson, Purnell, Duncan, and Baker, 2015). Hudson et al. examined this connection between

religion and depression amongst the African American and European American societies (2015).

It was shown that African Americans had lower odds of depression (OR 0.54) than European

Americans (Hudson et al., 2015). Also, in a study conducted by Holder, Coleman, and Wallace

(2010) it was argued that religiosity and happiness show no significant difference whether the

connection to a higher deity is personal (showing value or meaning in his own life) or communal
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(quality of inter-personal relationships). However, when children (ages 8-12) were asked

questions about attending church and their personal connection with God, meditating and

praying, results showed high correlation -.078 < rs <.097, ps>0.05.

In 2009, Chatters, Taylor, Bullard, and Jackson tested whether these differences would be the

same across cultures and the effect on mental illness. With over two-third (68%) of respondents

reporting that they are official members of their chosen religious edifice, none of the regression

models indicate European Americans reporting higher levels of religiosity (Chatters et al., 2009).

The results showed that African Americans are at a higher risk to suffer from physical health

ailments, such as high blood pressure, than European Americans, but European Americans are

more likely to suffer from mental illnesses, such as depression (Chatters, Taylor, Bullard, 2009).

Although a correlation was found between mental health and religious variables (r= .10, p

< 0.0001), the physical act of religiosity is displayed by attendance and is not related to one’s

inward connection to a higher deity or God (Hackney and Sanders, 2013). On the contrary,

although the cause is unknown, research shows that there is, in fact, a correlation between the

physical (health) and inward act of religion displayed through attendance. Through depression

and religiosity (church attendance) and religiosity and overall mental health the importance of

attending church is evident (Hudson et al, 2015). In 2012, Reese et al. discovered that attending

church is associated with lower levels of depression. In the study, African Americans reported

higher levels of religiosity, and in turn, they have a statistically significant lower chance of

suffering from depression than non-Hispanic whites (10.1% vs. 15.4%; p-value <0.05).

Though the findings of this study are significant, there are a few limitations. The

definition of religiosity is subjective and varied depending on the context. Also, the cross-
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sectional design of the study did not allow for the examination of depression to be tracked over

time.

Application of Research

When considering an organizational change, information must be gathered in order to

properly access the organizational change that needs to be made. Therefore, the information

provided by the studies mentioned could give insight on what attracts a millennial. When

marketing a religious edifice to millennials, it should be taken into account that the design of the

religious edifice, including signs, symbols, and music is of major importance (Van der Merwe, et

al., 2013). Research shows that millennials prefer a musical environment that is mentally

stimulating through modern music that is both loud and surprising (Van der Merwe, et al., 2013).

The millennials also seem to have a preference for modern art that is sophisticated, colorful, and

inspiring (Van der Merwe, et al., 2013). The religious edifice should also be free of clutter, have

a comfortable and inviting feel, and include an artistic look in order to create a welcoming

environment (Van der Merwe, et al., 2013). Although the preferred structural design of an

environment is not a one size fits all, one should consider that the design is important because it

can change feelings of frustration into feelings of calmness. The information collected regarding

what is attractive about the layout and design of a religious edifice could be used to increase

church attendance. Thus, when marketing to millennials, the most effective layout for a church

or place of worship, the psychological needs of the population must be met.

This information is important to millennials because attendance stability is shown to be

an important aspect of well-being. Once an individual is attracted to a particular religious

edifice, his attendance could potentially stabilize which can be translated as commitment. The

studies provided describe the many ways regular church attendance (once a week) can improve
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both physical and mental health. Millennials can use an increase in church attendance to decrease

mental illness. Participants showed that a regular church attendance could help decrease major

illnesses such as depression and social anxiety (Hudson et al., 2015) (Silton et al., 2014). A

regular church attendance is also shown to increase prosocial skills through a positive groupthink

(Sosis & Ruffle, 2014). An increase in prosocial skills can help an individual succeed in the

workplace and in intrapersonal relationships in his daily life. Through an increase in church

attendance millennials will be able to create and maintain stronger relationships with groups

outside of his immediate family and may even be able to mend broken ties. The religious edifice

also offers an opportunity for individuals to nurture friendships by prompting the evolution of

social ability.

Previous research has questioned if religion could be a shield and protector against

mental illnesses. These studies show that a religious affiliation can help abate mental illness.

Countless examinations of church attendance expressed the importance of attending a religious

edifice and the benefits to both the physical and mental health of an individual. Results show that

an active participation in the religious experience promotes an increase in prosocial skills, a

decrease in social anxiety, and can even aid in moral development.

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