There is a large literature on effects of religion on personal wellbeing, a review by Koenig, McCullough, and Larson (2001) covers more than a thousand investigations, many of which report positive effects of religion on mental and physical health. In this line Lehrer (2004) wrote recently that:
“There is considerable evidence that religion makes a difference to people’s lives: it provides social networks, favourably affects physical and mental health, school attendance and reduces deviant activity.”
Part of this literature deals with effects of religiousness on happiness. Several empirical investigations into that relationship found positive correlations (e.g. Blazer & Palmore, 1976; Hadaway, 1978; Moberg, 1979). In this line Luttmer (2005) observed that:
“It is typically found that religious activities and beliefs are positively correlated with measures of subjective well-being, even controlling for demographic variables, such as age, income and marital status.” In the same vein Clark and Lelkes (2005) write:
“Religious people are more satisfied, even when controlling for social capital and for being a crime victim, and other personal characteristics.”
In this journal Ferriss (2002) reported that happiness is associated with the frequency of attendance at religious services, with denominational preference, and with doctrinal preference. Happiness appeared also associated with certain religious-related beliefs: belief that the world is evil or good but not belief in immortality. Likewise Cohen (2002) reported in this journal: “In different samples and with different measures, congregational support and public practice of religion appear to correlate similarly with measures of life satisfaction for members of different religions.” In this journal Swinyard (2001) reported that happiness is positively related to ‘intrinsic’ religion, but not to ‘extrinsic’ religion or religion as a ‘quest’.
This observed correlation between religiousness and happiness is usually attributed to positive functions of religion, such as providing meaning and social support. Yet religion can also involve negative effects. Ellis (1962) states that: “Excessive religion can produce depression or other mental disorders in some individuals.”
Most authors implicitly imply that the beneficial (net) effect of religion is universal. Yet one can also imagine that functions are context dependent, for instance that (a) economic support by churches is more important for the happiness of their members in residual welfare states, (b) social support by churches is more important in countries where geographical mobility is high, and (c) that the message is more convincing in countries where the majority of compatriots share the belief.
In this context it is worth noting that most investigations on the relation between religion and happiness have been carried out in the USA and that this country fits all three conditions mentioned. The balance of effects may be different in a country like The Netherlands, where the state has a greater share in social security, people live less far from their relatives and where believers are in the minority.