Relevant bibliographies by topics / Religious Attendance

Academic literature on the topic 'Religious Attendance'

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Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Religious Attendance"

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Kim, Jibum, Tom W. Smith, and Jeong-han Kang. "Religious Affiliation, Religious Service Attendance, and Mortality." Journal of Religion and Health 54, no. 6 (June 18, 2014): 2052–72. http://dx.doi.org/10.1007/s10943-014-9902-7.

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Kim, Young-Il, and W. Bradford Wilcox. "Religious Identity, Religious Attendance, and Parental Control." Review of Religious Research 56, no. 4 (March 29, 2014): 555–80. http://dx.doi.org/10.1007/s13644-014-0167-0.

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PRESSER, STANLEY, and MARK CHAVES. "Is Religious Service Attendance Declining?" Journal for the Scientific Study of Religion 46, no. 3 (September 2007): 417–23. http://dx.doi.org/10.1111/j.1468-5906.2007.00367.x.

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Kim, Young-Il, and Sung Joon Jang. "Religious Service Attendance and Volunteering." Nonprofit and Voluntary Sector Quarterly 46, no. 2 (July 9, 2016): 395–418. http://dx.doi.org/10.1177/0899764016655619.

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Despite methodological advances in studying the relationship between religious attendance and volunteering, its dynamic nature still needs to be elucidated. We apply growth curve modeling to examine whether trajectories of religious attendance and volunteering are related to each other over a 15-year period in a nationally representative sample from the Americans’ Changing Lives data (1986-2002). Multivariate results showed that the rates of change in religious attendance and volunteering were positively related, and excluding religious volunteering did not alter the finding. It was also found that the initial level of religious attendance was positively associated with the rate of increase in volunteer hours over the period. Mediation analyses revealed that participation in voluntary associations explained the dynamic relationships between religious attendance and volunteering. These results provide evidence that involvement in organized religion and volunteering are dual activities that change together over the adult life course.
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Cadge, Wendy, and Elaine Howard Ecklund. "Religious Service Attendance Among Immigrants." American Behavioral Scientist 49, no. 11 (July 2006): 1574–95. http://dx.doi.org/10.1177/0002764206288455.

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Hill, Terrence D., Sunshine M. Rote, Christopher G. Ellison, and Amy M. Burdette. "Religious Attendance and Biological Functioning." Journal of Aging and Health 26, no. 5 (April 14, 2014): 766–85. http://dx.doi.org/10.1177/0898264314529333.

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Levin, Jeffrey S., and Kyriakos S. Markides. "Religious Attendance and Subjective Health." Journal for the Scientific Study of Religion 25, no. 1 (March 1986): 31. http://dx.doi.org/10.2307/1386061.

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Kvande, Marianne Nilsen, Christian Andreas Klöckner, and Michael E. Nielsen. "Church Attendance and Religious Experience." SAGE Open 5, no. 4 (October 30, 2015): 215824401561287. http://dx.doi.org/10.1177/2158244015612876.

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Weeden, Jason, Adam B. Cohen, and Douglas T. Kenrick. "Religious attendance as reproductive support." Evolution and Human Behavior 29, no. 5 (September 2008): 327–34. http://dx.doi.org/10.1016/j.evolhumbehav.2008.03.004.

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KOENIG, HAROLD G., and DAVID B. LARSON. "Use of Hospital Services, Religious Attendance, and Religious Affiliation." Southern Medical Journal 91, no. 10 (October 1998): 925–32. http://dx.doi.org/10.1097/00007611-199810000-00006.

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Dissertations / Theses on the topic "Religious Attendance"

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Cyphers, Natalie A., and Andrea D. Clements. "Assessing Religious Commitment: The Religious Surrender and Attendance Satisfaction Scale." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/7200.

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Survey instruments have been developed to measure whether someone claims to be religious but do not address the degree to which someone is satisfied with their religious commitment. The Religious Surrender and Attendance Satisfaction Scale (RSASS) was revised to measure both a person's level of religious commitment and satisfaction with level of religious commitment. This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment, that can be used by nurses in practice and research.
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Clements, Andrea D., and Anna V. Ermakova. "Religious Attendance Versus Religious Surrender as a Measure of Prenatal Stress." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etsu-works/7276.

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Fletcher, Tifani R., Andrea D. Clements, Beth A. Bailey, and Lana McGrady. "Religious Surrender and Attendance Scale Predicts Prenatal Depression." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/7268.

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Prenatal depression is a significant problem because of the myriad psychosocial, somatic and obstetrical complications it poses. Numerous studies have confirmed that religiosity is related to positive health consequences, such as decreased levels of depression, but few have looked at religiosity’s relation to prenatal depression. Evidence is accumulating that Surrender to God, a specific measure of religiosity, is a possible mechanism by which religiosity positively impacts health, and this study is an investigation of Surrender’s relationship to prenatal depression. The 3-item Religious Surrender and Attendance Scale (RSAS-3) is a brief religiosity measurement that incorporates Surrender and church attendance. RSAS-3 was previously found to better predict stress levels during pregnancy than church attendance alone, and it was theorized that it would also be useful in predicting depression levels. Participants in the current study included 330 pregnant women who were enrolled in the state funded project, Tennessee Intervention for Pregnant Smokers, which enrolled smokers and nonsmokers. Participants met with a case manager at their prenatal care provider and completed two packets of questionnaires: one in the first trimester and one in the third trimester. Measures used in this study included the RSAS-3, and the Centers for Epidemiologic Studies Depression Scale (CESD-10). Participants were paid $20 for each research meeting. Zero order correlations revealed that Education level and RSAS-3 were significantly negatively related to depression levels in the first trimester and approaching significance in the third trimester. Education was therefore included in the hierarchical regression model in step 1 and RSAS-3 in step 2. Hierarchical multiple regression revealed that the full model explained 4% of the variance in 1st trimester depression scores (F 2, 325) = 11.5, p <.001., with RSAS-3 explaining an additional 2.6% of the variance in depression after controlling for education, R squared change = .026, F change (1, 325) p = .003 The full model for 3rd trimester depression explained 6.7% of the variance in 1st trimester depression scores (F 2, 197) = 9.00, p <.001. RSAS-3 explained an additional 1.7% of the variance in depression after controlling for education, R squared change = .017, F change (1, 197) p = .058. RSAS-3 was found to predict depression levels throughout pregnancy, with those scoring higher on RSAS-3 having significantly lower depression scores. A noteworthy strength of the current study is the prospective design. While being religious does not guarantee depression will not occur, early treatment of depression symptoms can assuage negative health consequences for the mother and child. If further research verifies a causal mechanism between Surrender and depression, non-pharmacologic treatments utilizing religious coping may be useful for prenatal depression.
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Stanley, Doris Elaine. "Religion and sex a look at sexual frequency as it relates to religious affiliation, religious attendance, and subjective religiosity." Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5046.

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This research addresses the relationship between sexual activity and religion. In particular, the analysis focuses on the impact of religious affiliation, religious public participation and subjective religiosity on the frequency of sexual activity. Religious categories are operationalized as conservative Protestants, moderate Protestants, liberal Protestants, black Protestants, Catholics, Jews, non-affiliates, no religious preference, and other Protestants. The results of the analysis indicate that conservative Protestants and black Protestants are more sexually active than other religious categories. Attendance at religious services has a negative effect on the frequency of sex activity. Subjective religiosity is not related to sexual frequency. Conclusions and directions for future research are discussed.
ID: 030423472; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 36-39).
M.A.
Masters
Sociology
Sciences
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Armstrong, John Malcolm, and frjohnarmstrong@ozemail com au. "Religious Attendance and Affiliation Patterns in Australia 1966 to 1996 The Dichotomy of Religious Identity and Practice." The Australian National University. Research School of Social Sciences, 2001. http://thesis.anu.edu.au./public/adt-ANU20020729.140410.

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The period between 1966 and 1996 was a period of great change for society in Australia. Two particular aspects of that change have been highlighted in this study. It will examine the changing patterns of attendance at religious services and religious affiliation over this time period. In particular it examines the connection of attendance and belief patterns, which have changed during this period, with particular reference to Christian religious groups. ¶ By examining data from each of the Censuses in the period between 1966 and 1996 it was possible to note three fundamental changes in the patterns of religious affiliation. The first was the movement away from patterns of Christian affiliation to no religious affiliation. The second was the shift of migration patterns which drew substantially from Europe in the period prior to 1971 to a pattern with higher levels of migration from Asia and Oceania. The third saw a decline in Christian affiliation among the 15-24 age group. ¶ After analysing this affiliation data a weekly average religious attendance measure was composed to compare data from each of the social science surveys. This made it possible to examine generational trends by age and sex which resulted from changing patterns of affiliation, immigration, stability of residence and marital status Also a case study of the Canberra parishes in the Catholic Archdiocese of Canberra and Goulburn was undertaken to examine the particular impact that these changes had on a particular religious grouping. ¶ In studying these indicators it is believed that the change in patterns of Australian religious attendance and affiliation while influenced by life course events has also been substantially affected by issues of generational change. These changes not only produce lower levels of religious attendance but also have significant impact on aspects of society which have sustained communal life.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.

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Secor, Andrew Phillip. "Predicting Spiritual and Religious Competence Based on Supervisor Practices and Institutional Attendance." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7744.

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Counseling students report a lack of competence in spiritual and religious integration (SRI). As such, counselor educators and supervisors (CES) and students want to understand how to develop SRI competence. Although past research highlighted SRI dialogue in training, the problem is that no clear understanding exists about the role of faculty supervisor SRI on perceived student competence. The supervision models used to inform the study included the integrated developmental model, discrimination model, and spirituality in supervision model (SACRED). The purpose of this study was to determine if master’s-level graduate counseling students’ perception of their faculty supervisors’ SRI practices predicted students perceived spiritual competence when considering attendance in faith-based and non-faith-based institutions accredited by the Council for Accreditation of Counseling and Related Education Programs (CACREP). A review of existing literature supported the use of a quantitative, cross-sectional design. An online survey was distributed to students (n=59) in master’s level CACREP counseling programs currently in field experience to measure perceived SRI in supervision and perceived SRI competence. A multiple linear regression revealed there was a statistically significant predictive relationship between supervisor SRI and perceived student competence as measured by the Spiritual and Religious Competence Assessment and the Spiritual Issues in Supervision Scale. These results inform CES about the importance of SRI and students’ ability to work with clients’ spiritual and religious beliefs. On this basis, it is recommended that supervisors focus on SRI in supervision. Future research should focus on additional factors related to SRI competence during counselor training.
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Phillips, James William. "The Influence of Religious Attendance and Gender in Accessing High-Status Social Ties." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3045.

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Religious participation often influences the composition of one's social network, but less is known about the degree to which religious attendance increases access to highly-influential individuals who can offer potential advantages in terms of resource distribution. Using data from the Panel Study of American Religion and Ethnicity (PS-ARE) I examine the influence of religious attendance and gender on accessing high-status social ties, which are defined as having conversations with the highly educated, elected public officials, and congregation leaders. I estimate ordered logistic regression models and find that increased religious attendance is associated with greater odds of accessing high-status social ties. Additionally, I test for any moderating influence of gender and find that similarly attending women and men largely access such social ties equally, with a few exceptions. This study identifies religion as an organization that offers similar social networking opportunities for women and men alike. Since women attend religious services more frequently than men, this study draws conclusions that the relationship between religious participation and access to high-status social ties may be particularly meaningful for women on the aggregate, who often experience social networking disadvantages within other organizations.
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Briggs, Chad S. "The Prevalence of Religious Service Attendance in America: A Review and Meta-Analysis." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/dissertations/1453.

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The Gallup Poll and General Social Survey have asked Americans about their religious service attendance since 1939 and 1972, respectively. With remarkable consistency, these two surveys have estimated that just over 40% of the American population regularly attends religious services. Yet, recent research has called this “gold standard” into question, citing three sources of bias in these estimates: (a) ambiguous item wording, (b) an ambiguously specified time frame; and (c) data collection methods that lend themselves to socially desirable responding. Several lines of research have developed to eliminate or minimize these sources of bias, but these efforts have yielded a wide variety of results, with some estimates being half as much as the gold standard! Methodological and psychometric differences are not the only source of variation, however. The characteristics of those sampled into studies also introduces variability. Given that attendance estimates are likely influenced by variations in both methodology and sampling, this study uses meta-analytic techniques to estimate the extent of their influence and to estimate the attendance rate after controlling for their influence. The findings indicate that efforts to reduce socially desirable responding have had the greatest impact on the attendance rate, followed by efforts to overcome the ambiguously specified time-frame. In addition, attendance rates are positively related to the proportion of African Americans, Whites and married respondents sampled, as well as mean years of education. Attendance rates are also negatively related to the proportion of 18 to 30 year-old respondents sampled. After controlling for these methodological and socio-demographic study characteristics, the prevalence of weekly attendance in America was variously estimated as 41.4% for the gold standard items, 43.1% for items measuring attendance in the past week, 27.8% when asking respondents what they did yesterday (i.e., on Sunday via the time-use methodology) and 22.7% when attendance was counted manually.
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Jackson, Mark A. "Ego-Identity and Long-Term Moratoria: Associations with College Attendance and Religious Volunteerism." DigitalCommons@USU, 2015. https://digitalcommons.usu.edu/etd/4615.

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Ego-identity development has long been regarded as an important developmental process for late adolescents. According to existing literature, ego-identity achievement or committing oneself to a set of identity components after having explored viable identity alternatives (e.g., in matters of relationships, political philosophy, etc.), is conducive to a wide array of positive outcomes for individuals, families, and entire communities. The objective of this study was to examine the extent that college experiences and participation in LDS missionary service (i.e., moratorium experiences) were associated with ego-identity development, specifically in terms of identity exploration and commitment. A sample of late adolescents (N=425), all of whom had participated in at least some college and of whom 122 had volunteered as LDS missionaries, provided information about their moratorium experiences that could be related to identity development and reported their levels of identity exploration and commitment according to the Extended Objective Measure of Ego-Identity Status (EOMEIS-2). Independent-samples t tests and chi-square tests were used to examine demographic and identity differences between LDS postmissionaries and LDS non-postmissionaries. LDS postmissionaries and LDS non-postmissionaries differed significantly only in the variables of sex and age. Univariate ANOVA and regression were used to examine the extent to which college and missionary service were associated with overall identity scores. Bothe college studies and LDS missionary service were significantly associated with the four EOMEIS-2 subscale scores of diffusion, foreclosure, moratorium experiences differed significantly in the magnitude and/or direction of their prediction of identity outcomes only in moratorium and foreclosure scores. Both experiences were similarly positively associated with achievement scores and negatively associated with diffusion scores. Stepwise linear regression was used to examine the extent to which certain features of college studies and missionary service were associated with identity scores. After controlling for age, sex, income, and years of education, numerous features of the two experiences, such as motives for participation, funding, frequency of weekly experiences, and learning a foreign language were significantly associated with identity scores. College features shared the greatest amount of variability with diffusion scores, and mission features shared the greatest amount of variability with foreclosure scores.
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Books on the topic "Religious Attendance"

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Gruber, Jonathan. Pay or pray?: The impact of charitable subsidies on religious attendance. Cambridge, MA: National Bureau of Economic Research, 2004.

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Borthwick Institute of Historical Research., ed. The religious census of 1851 in Yorkshire. York: Borthwick Institute, University of York, 2005.

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Church and chapel in the North Midlands: Religious observance in the nineteenth century. Leicester: Leicester University Press, 1991.

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Dues, Greg. Why go to Mass: Reasons and resources to motivate teenagers. Mystic, Conn: Twenty-Third Publications, 1994.

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Michael, Watts. Why did the English stop going to church? London: Dr Williams's Trust, 1995.

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Bonnet, Serge. Défense du catholicisme populaire. Paris: Les Éditions du Cerf, 2015.

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Hartmann, Klaus. Motive zum Kircheneintritt in einer ostdeutschen Grossstadt: Eine kirchensoziologische Studie : Abschlussbericht. Heidelberg: Forschungsstätte der Evangelischen Studiengemeinschaft, 1997.

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McPhail, John Alexander. Religious attendance and provision in Birmingham and the Black Country and the surrounding rural areas duringthe mid-nineteenth century. Wolverhampton: University of Wolverhampton, 1995.

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Fédération historique du Sud-Ouest. Congrès d'études régionales. Les appartenances religieuses: Confessions, sensibilités et particularismes dans l'histoire du Sud-Ouest : actes du LXIVe Congrès de la Fédération historique du Sud-Ouest (Saintes 2011). Bordeaux: Fédération historique du Sud-Ouest, 2012.

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Why men hate going to church. Nashville, Tenn: Thomas Nelson, 2011.

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Book chapters on the topic "Religious Attendance"

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Nandi, Tushar K. "School Attendance and Employment of Youth in India: Convergence Across Caste and Religious Groups?" In India Studies in Business and Economics, 237–64. New Delhi: Springer India, 2015. http://dx.doi.org/10.1007/978-81-322-2455-6_16.

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Williams, Sarah A., and Janice Boddy. "Midwifery and traditional birth attendants in transnational perspective." In The Routledge Handbook of Religion, Medicine, and Health, 349–62. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315207964-28.

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"Religious Attendance and Importance." In The Decline of Substance Use in Young Adulthood, 54–84. Psychology Press, 2014. http://dx.doi.org/10.4324/9781410606013-10.

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"Religious Orientations and Church Attendance." In Equivalence in Comparative Politics, 100–124. Routledge, 2006. http://dx.doi.org/10.4324/9780203023723-11.

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Brenner, Philip S. "Authenticity and the Religious Identity." In Identities in Everyday Life, 75–92. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190873066.003.0005.

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This chapter reports the findings of a study comparing the association of religious behavior with two identity-related concepts, testing their potential as a source of survey response bias in the self-reported measure of religious attendance. Religious identity prominence is defined as the value one places on one’s religious identity. Respondents with prominent religious identities interpret the religious attendance question in a way that allows them to report on their self-view as religious people rather than on their religious behavior. Religious authenticity is defined as the desire to be and be seen as who one “really is.” Respondents are motivated to demonstrate their authentic religious selves by reporting that they are the “kind of person” who attends. Results suggest that religious identity prominence, but not religious authenticity, positively influences reports of religious attendance. These findings shed light on the potential sources of error in survey measures of religious attendance and ways we might avoid them in the future.
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Inglehart, Ronald F. "The Secularization Debate." In Religion's Sudden Decline, 37–45. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197547045.003.0003.

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Well into the 20th century, leading social thinkers argued that religious beliefs reflected a prescientific worldview that would disappear as scientific rationality spread throughout the world. Though the creationism of traditional religion did give way to evolutionary worldviews, this failed to discredit religion among the general public. Religious markets theory argues that the key to flourishing religiosity is strong religious competition, but recent research found no relationship between religious pluralism and religious attendance. The individualization thesis claims that declining church attendance does not reflect declining religiosity; subjective forms of religion are simply replacing institutionalized ones. But empirical evidence indicates that individual religious belief is declining even more rapidly than church attendance. Secularization’s opponents hold that humans will always need religion. This claim seems true if it is broadened to hold that humans will always need a belief system. Norris and Inglehart argue that as survival becomes more secure, it reduces the demand for religion.
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Rogers, Richard G., Robert A. Hummer, and Charles b. Nam. "Religious Attendance, Social Participation, and adult Mortality." In Living and Dying in the USA, 95–112. Elsevier, 2000. http://dx.doi.org/10.1016/b978-012593130-4/50007-3.

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Hout, Michael, and Andrew Greeley. "Religion and Happiness." In Social Trends in American Life. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691133317.003.0011.

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This chapter discusses the link between happiness and religion. It draws on meaning-and-belonging theory to deduce that a religious affiliation heightens happiness through participation in collective religious rituals. Attendance and engagement appear key: a merely nominal religious affiliation makes people little happier. Notably, two religious foundations of happiness—affiliation with organized religious groups and attendance at services—have fallen. Softened religious engagement, then, may contribute to the slight downturn in general happiness. In fact, steady happiness is reported among those who participate frequently in religious services, but falling levels among those who are less involved. The chapter also considers the association between religion and happiness outside the United States using data from the International Social Survey Program, an international collaborative survey to which the General Social Survey contributes the American data.
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Simsek, Müge, Konstanze Jacob, Fenella Fleischmann, and Frank van Tubergen. "Keeping or Losing Faith? Comparing Religion across Majority and Minority Youth in Europe." In Growing up in Diverse Societies, 246–73. British Academy, 2018. http://dx.doi.org/10.5871/bacad/9780197266373.003.0010.

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In this chapter we explore how religious minority and majority youth are in England, Germany, the Netherlands and Sweden. We find that minority youth are on average more often affiliated to a religion than majority youth, and mostly affiliated as Christians. We also study religious salience, praying and service attendance. The share of minority and majority youth who expresses that religion is important in their lives is higher than the share of youth who engages in daily prayer or weekly service attendance. Specifically, Muslim youth stand out as the most religious on all accounts. Our further comparison of the religious salience of youth with that of their parents reveals that intergenerational religious change has a declining tendency, though also quite some stability exists, especially among Muslim immigrants. Together, these findings suggest overall low levels of religious salience and practice among majority youth, in contrast to minority youth—in particular Muslims—and a general pattern of intergenerational decline in the importance of religion.
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"10. Religious Vitality and Church Attendance in Europe." In Value Contrasts and Consensus in Present-Day Europe, 213–30. BRILL, 2014. http://dx.doi.org/10.1163/9789004261662_011.

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Conference papers on the topic "Religious Attendance"

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Orr, J., K. Tobin, RA Kenny, and C. McGarrigle. "OP72 Religious attendance, loneliness and depressive symptoms in middle aged and older women in ireland." In Society for Social Medicine, 61st Annual Scientific Meeting, University of Manchester, 5–8 September 2017. BMJ Publishing Group Ltd, 2017. http://dx.doi.org/10.1136/jech-2017-ssmabstracts.71.

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Alomari, Mahmoud A., Dana M. Shqair, Khaldoon Alawneh, Omar F. Khabour, Mahmoud E. Nazzal, and Monsef A. Sadaqah. "Prayer-related Physical Activities for Cardiovascular Health." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0263.

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Introduction: Muslims are obligated to pray 5 times daily. Each prayer is a number of rakaa completed with a set of physical movements, preferably in the neighborhood masjid. The vascular effects of religious-related physical activities (RRPA) are not known, despite the well-known cardiovascular benefits of regular physical activity. Therefore, the current study examines the relationships of RRPA with vascular measures. Methodology: Arterial and venous indices at rest and after 5 of arterial occlusion were examined in 192 healthy participants (age: 19-85 years) using strain gauge plethysmography. The participants’ RRPA were collected in a 1-to-1 interview, including prayer (PN) and rakaa number (RN) performed, distance (DW) and time (TW) required to walk to the masjid, and the daily (DA) and weekly (WA) attendance to the masjid. Results: Resting blood flow correlated significantly with DW, TW, DA, and WA (r=0.2-0.4; p<0.01). Resting vascular resistance correlated with DW, TW, DA, and WA (r=-0.14-0.2; p<0.05). Resting venous capacitance correlated with DW, TW, DA, and WA (r=0.14-0.17; p<0.05). Resting outflow correlated with DW, TW, DA, and WA (r=0.15-0.2; p<0.05). Occlusion blood flow correlated with DW (r=0.17; p=0.02). Occlusion outflow correlated with DW and DA (r=0.16-0.17; p<0.05). Additionally, arterial and venous indices were greater (p<0.05) in the participants regularly prayed in the masjid. Discussion: The results confirm the importance of physical activities for the circulatory system. Uniquely, the data shows that RRPA might contribute to the maintenance of vascular function.
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Reports on the topic "Religious Attendance"

1

Gruber, Jonathan. Pay or Pray? The Impact of Charitable Subsidies on Religious Attendance. Cambridge, MA: National Bureau of Economic Research, March 2004. http://dx.doi.org/10.3386/w10374.

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