Objective: The aim of this study was to investigate the effects of prayer and attachment to God on psychological well-being (PWB) in later life. Method: Using data from two waves of the nationwide Religion, Aging, and Health Survey, we estimate the associations between frequency of prayer and attachment to God at baseline with cross-wave changes in three measures of PWB: self-esteem, optimism, and life satisfaction. Results: Prayer does not have a main effect on PWB. Secure attachment to God is associated with improvements in optimism but not self-esteem or life satisfaction. The relationship between prayer and PWB is moderated by attachment to God; prayer is associated with improvements in PWB among securely attached individuals but not those who are insecurely attached to God. Discussion: These findings shed light on the complex relationship between prayer and PWB by showing that the effects of prayer are contingent upon one’s perceived relationship with God.

Research has linked several aspects of religion—including service attendance, prayer, meditation, religious coping strategies, congregational support systems, and relations with God, among others—with positive mental health outcomes among older U.S. adults. This study examines a neglected dimension of religious life: listening to religious music. Two waves of nationally representative data on older U.S. adults were analyzed ( n = 1,024). Findings suggest that the frequency of listening to religious music is associated with a decrease in death anxiety and increases in life satisfaction, self-esteem, and a sense of control across the 2 waves of data. In addition, the frequency of listening to gospel music (a specific type of religious music) is associated with a decrease in death anxiety and an increase in a sense of control. These associations are similar for blacks and whites, women and men, and low- and high-socioeconomic status individuals. Religion is an important socioemotional resource that has been linked with desirable mental health outcomes among older U.S. adults. This study shows that listening to religious music may promote psychological well-being in later life. Given that religious music is available to most individuals—even those with health problems or physical limitations that might preclude participation in more formal aspects of religious life—it might be a valuable resource for promoting mental health later in the life course.

Welcoming accountability is a responsive and responsible virtue that can be shown in relation to people or to God, a higher power, or transcendent guide. Our interdisciplinary team defined transcendent accountability (TA) and developed a 10-item scale using classical and item response theory methods. Across diverse US samples (total N = 990) the scale exhibited internal consistency, construct validity, incremental validity, known-groups validity, and test-retest reliability. TA showed positive correlations with religious and spiritual variables, transcendent virtues (gratitude to God, eschatological hope), human virtues (gratitude, accountability, forgiveness), relationality (agreeableness, empathy), responsibility (conscientiousness, self-regulation), values-congruent autonomy, meaning, and flourishing. It had inverse correlations with negative attitudes and symptoms (personality disorder, anxiety, depression), and weak associations with searching for meaning and social desirability. TA predicted unique variance in spiritual flourishing, meaning, and relational repair. Transcendent accountability is a valuable construct that complements gratitude to God (GTG) and advances positive psychology.

Prior research tends to find a positive relationship between religiosity and political participation. Explanations of this relationship have focused mostly on religiosity‐generated organizational resources (e.g., civic skills), while paying less attention to psychological resources. We simultaneously examined different aspects of religiosity (belief, behavior, and belonging) and political participation (electoral and nonelectoral) in a structural equation model with two psychological resources as mediators: (1) “transcendent accountability”—seeing oneself as responsible to God or a higher power for one's impact on other people and the environment, and (2) “religiopolitical awareness”—perceiving the influence of one's religion and/or spirituality on one's political views and activities. Results from analyzing survey data from a US representative sample showed that transcendent accountability and religiopolitical awareness, whether together or awareness only, mediated positive relationships between religiosity (belief, private and public behaviors, and membership) and political participation (voting and other political activity), highlighting key psychological motivators of political participation.

Given the well-founded critiques of academia as Western-centric, there are increasing efforts to conduct research that is more cross-cultural and global. These dynamics apply to all aspects of life, including human flourishing, as exemplified by the new Global Flourishing Study (GFS), a longitudinal panel study investigating the predictors and components of flourishing across over 200,000 participants from 22 geographically and culturally diverse countries (Argentina, Australia, Brazil, Hong Kong [S.A.R of China, with mainland China also included from 2024 onwards], Egypt, Germany, India, Indonesia, Israel, Japan, Kenya, Mexico, Nigeria, Philippines, Poland, South Africa, Spain, Sweden, Tanzania, Turkey, UK, and US). The research is not only comprehensive in its global reach but also its conceptual coverage of flourishing, involving 109 distinct questions (comprising a one-off intake survey of 43 items and an annual survey of 71 items, with five items shared by both). This paper elucidates the questionnaire development process, giving a transparent and open accounting of its multi-phase construction. By describing this process in detail, this article not only elucidates the nature of the GFS but also serves as a useful resource in the survey development literature more broadly (e.g., for scholars undertaking similar endeavours).