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Empirical Support for a Model of Well-Being, Meaning in Life, Importance of Religion, and Transcendent Experiences

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1  The questionnaire underwent minor modification of wording and significant modification of format during the period of data collection.

2  Another reason for using the maximum likelihood method is that this version of SAS is known to give incorrect results for certain goodness of fit measures with other methods (Hartman, 1995:9).

3  Chamberlain and Zika (1988) report that for the sample of mothers, intrinsic religiosity was significantly related to positive and negative affect after adjusting for meaning in life. Meaning in life appeared to be a suppressor variable because the relationships between religiosity and positive and negative affect were not significant (r's=.102 and -.023, respectively) until adjusted for meaning in life (regression ß's=-.108 and .169). On the other hand, life satisfaction was significantly related to religiosity before adjustment for meaning in life r=.169, but not after (ß=-.018), which is consistent with the mediation hypothesis.

4  In this discussion, we use the terms intrinsic religiosity and importance of religion interchangeably because, as noted in an earlier section, the standard intrinsic religiosity scales measure the same construct as an importance of religion question.

5  This model does imply that religious dimensions that are related to intrinsic religiosity and appear related to meaning in life will be unrelated to meaning in life when adjusted for importance of religion. Consistent with this view, Peterson and Roy (1985) found that meaning in life was correlated with church attendance and three other aspects of religious beliefs; but these correlations became nonsignificant when adjusted for importance of religion. On the other hand, importance of religion was significantly related to meaning in life with and without adjustment for the other variables.

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