Anxiety and Yalues:

Anxiety as Caused by the Frustration

of a Major Value: Religion

Mark W. Baker and Richard L. Gorsuch

The Graduate School of Psychology
Fuller Theological Seminary

Two theories of the cause of anxiety, thefrustration of values theory and the
cognitive assimilation theory, were empirically tested with positive results for
both theories under a state anxiety model. Ninety-eight religious subjects were
frustrated, via vignettes, according to the values expressed in the Intrinsic-
Extrinsic Religious Orientotion Scqle and assessed in terms of cognitive
assimilotion based upon the vqlubs expressed in this scale os well. Values
frustration did predict anxiety in this study, and a tack of cognitive assimilo-
tion predicated anxiety for "secondary values. " Hence state onxiety can be in-
fluenced directly without the necessity of using trait anxiety. This is consistent
with trait onxiety being a perceptual oggregate of states of anxiety.

A number of books and articleshave been writ-
ten on the subject of anxiety (e.g., Cattell &
Scheier, l96l; Freud, 1936; Janis, 1958;
M c Rey nol d s , 1 9 6 8 ;Sa ra s o n& Sp i e l b e rger,1975;
Zuckerman & Spielberger,1976),yet there fails to
be a consensusabout the origin of anxiety that is
demonstrable einpirically. Levitt (1980), in his
review of the researchon anxiety, concludeshis
chapter on the theories of the basis of anxiety
with, "Theories of the origin of anxiety in the
human organism are in a relatively rudimentary
state because the available core of definitely
establishedfacts is quite small." Cattell (1982)in a
recentdiscussionof his theory of the causeof anx-
iety statesthat "no physical example of such ac-
tion can yet be cited."
These major works are representativeof the
researchon anxiety in generalin that they contain
very little empirical researchon the causeof anxie-
ty. This lack posesan interestingproblem in that
while the etiology of anxiety is widely written
about theoretically, there is little empirical
researchin the literature to support theseuntested
theories.
Determining the causeof anxiety can only pro-
ceed if the construct of anxiety, as defined with
psychologicalscales,is understood. One distinc-
tion that is particulary important to researching
this question is the state-traitdistinction. Anxiety
as a function of both states (points in time) and
traits (more enduring personality characteristics)
35
has been described(Cattell & Scheier, l96l; Gor-
such, 1969; Spielberger,1975). Cattell (Cattell &
Scheier,l96l) writes the following:
Popular speechrecognizes that one can havean
anxiousperson- a personwho all his life is
characterologically operatingat a higheranxiety
level- and a typicallynon-anxious personwho is
temporarilyin a highly anxiousstate.
Trait anxiety has been distinguishedfrom state
anxiety empirically (Cattell & Scheier, l96l;
Spielberger,Gorsuch, Lushene, & Vaga, 1977),
with trait anxiety describing a more enduring,
long-term experienceas opposed to state anxiety
as a description of short-term episodes.There is
some evidenceto suggestthat a summation pro-
cessof one's experienceof state anxiety occurs in
the developmentof one's trait anxiety (Gorsuch,
1969).If this is the case,then trait anxiety is best
seenas a combination of a number of processes,
each contributing to, or resulting from, the ex-
perience of state anxiety. This study will concern
itself with state anxiety in an attempt to investigate
empirically the source of the experienceof anxiety
from the perspectivethat state anxiety is the basic
phenomenon of concern, leaving to later research
the question of exactly how states of anxiety
become reflected in trait anxiety.
Analysis of the causesof anxiety are useful for
conceptual development of the state-trait distinc-
tion. From the perspectivethat state anxiety is on-
ly a manifestation of trait anxiety, state anxiety
 \!ARK \\. BAKER & RICHARD L. GORSUCH

\ \ ould be inde p e n d e not f s i tu a ti o n a lv a ri a b res.

B ut tion theory" of anxiety. This theory considers
if s t at eanx iet yp ro d u c e stra i t a n x i e ty ,o r i f th ere the
is experienceof anxiety to be the result of .,cognitive
an interactionbetweencausationof stateand
trait backlog," or an overload of unassimilated
anxiety, then situational variables would clearrv con_
flicting thoughts or cognitions. These cognitive
im pac t s t at ean x i e ty .
discrepanciesare self-perceptions,such as
a con_
Ihe Causesof Anxiety flict betweena value one might hold and
a con_
The frustration of drives(which incrudesvalues) tradictory thought one might have about
that
theory of the causationof anxiety has many pro_ value, which produce anxiety. One example
would
ponents,and can be found in Freud (1936). be in the caseof personswho hord certainreligious
An ex_
ample is found in the writing of Cattell (1966), beliefs, yet were called upon to violate
ihor.
who suggeststhat anxiety can bestbe thought beliefs in order to be successfulin their personar
of in
terms of the summation of stimulateddrive level, occupations. Averill (1976) goes so far
as ro
fear of deprivation of drives, degreeof uncertain- describe anxiety as the state of cognitive
disin_
ty, and personality traits which magnify tegration, the opposite state from having
these all of
responses(catteil & child, rg75). The centrar one' s cogni ti onsi ntegrated,or ,,peace.,,W hat
ere- is
ment in this equation for anxiety is .,stimulated central to this theory is the notion of cognitions
in
dr iv e lev el, " wh i c h i s ma d e u p o f .,s e n ti m ents,, conflict. Unresolved conflicting cognitions pred_
and biologicar"ergs" which combine to motivate ispose the individual to respond in an
un"iou,
persons to conduct their behavior. manner.
Cattell and
c hild ( 197s , p. 5 7 ) d e fi n e th e s e e l e me n ts The point of similarily betweenthesetwo
i n the theo_
following manner: ries of causation is that what is active
in the
The basicoperationaldistinctionof ergsand sen_ etiology of anxiety is a state of frustration
or con-
timentsis that ergscontaina setof attitudesutiliz- flict in an area valued by the individual.
This
ing differentculturalfeatures,but sharinga com_ hypothesis' supported by these two theories
of
mon emotion and ergic goal, whereasthe sen_ anxiety, has yet to be empirically tested.
While
timents, reciprocally,have quite diverseemo_ cattell goesto great lenghtsto describea theory
tional, ergiccomponents of
but centerupon a single valuesfrustration as the causeof anxiety,
culturalpurpose. he cites
no researchspecificallydesignedto test this
Cattell (Cattell & Scheier, l96l) acknowledges thesis(Cattell, hypo_
l9g2; Cattell & Child, 1975).And
that it is not uncommon to find anxiety listed"as McReynolds (1976)is quite clear that he is
one of the basicdrive forces in life. yet, he calling
is one for empirical research to investigate cognitive
of many psychologistswho believethat anxietv assimilationnotions about the etiology of aixiety.
is
not among the primary drives, but is a secondary
phenomenon resulting from the Anxiety and a Major Value: Religion
deprivation or
frustration of more primary drives. Thus, Religion is a value system that offers great
in Cat_
tell's theory, it is the conflict betweenbasic diversity, yet one that is well articulated
sen- unJ th.
timents that leadsto a frustration of ergic focus of much research(Batson & Ventis,
energy. lggl).
This, in turn, is converted into the Becauseof the variety of socialryacceptable
."p..i.i.. direc-
commonly known as anxiety. tions religion has taken in our society, the possi_
The sentiments in Cattell's theory are bility of finding subjectswith a variation
those of this
things we find within our culture which single value is maximized. Thus, religion
we hold as a
dearly, or value. One example of a value would appear to be useful for reiearch
sentiment on
resulting from cattelrls researchis religion (cattell anxiety causation.
& Child, 1975, p.32). It would be the case Anxiety and religion have been investigated
that the in
more important one's religioussentiments past non-causalresearch,but the relationship
are that bet_
are frustrated, the greater the .,fear of ween the two is one that has been clarified
depriva_ onlv
tion" and hencethe higher the anxiety. Thus, recently. One set of studieshas found religion
un"_ to
iety would result when religioussentiments(or be associated with anxiety (Argyle
the & Beit_
things which one values religiously) are frustrated Hallahmi, 1975; Dittes, 1969; Rokeach
& Kemp,
among religious persons resulting in 1960), while another set of studies has
a converting founj
of ergic energyinto anxiety. In laier developments- religion to be unrelated to anxiety (Fehr
& Heint_
of his theory, Cattell (19g2)recognizes zelman, 1977; Heintzelman & Fehr, lg76).
how these These
ideas fit the psychoanalytic varues discrepantresultsare clarified by a third group
frustration of
theory of the origin of anxietv. studieswhich has'utilizeddifferential measures
of
A second theory of anxiety causation to religion. These studies find anxiety negatively
be ex_
plored here is from cognitive theorists, related to certain types of religious persons
such as while
McReynolds (r 976), who postulate an ..assimila- positively related to other types (Entner,
1977;
Funk, 1956; Gibbs & Achterberg_Lawlis,
36 o T h e S o u t h e r n p s y c h o l o g i s l ,V o l . l97g:
2, No. 4
 ANXIETY AND VALUES
Hood, 1978, Tansey, 1976).The most important
finding appears to be between religious persons
who are Extrinsic (utilizing religion as a meansto
some other end) and Intrinsic (utilizing religion as
an end in itself), with the former reporting more
anxiety than the latter on measuressof overall, or
t r ait , anx iet y ( Ba k e r & Go rs u c h , 1 9 8 2 ).
While cognitive theorists have not investigated
the relationship between anxiety and religion,
some interesting research has been done in the
area of prejudice and "relatively undifferentiated
theological dogma" (Allen & Spilka, 1967; Gor-
such & Aleshire, 1972;Gorsuch & Malony, 1974).
"Undifferentiated theological dogma" is defined
as a lack of certainty about theological thinking
and can be seen as unassimilatedcognitions in a
major value area for thesepersons.Thus, there is
some precedent for the investigation of unassimi-
lated cognitions, or cognitive backlog, among
religious persons. It seemsreasonableto assume
that those religious persons least assimilated in
their religious values would have the most
cognitive backlog, and thus would respond with
greater anxiety in situations that frustrated their
religious values.
The two major theoriesof the causeof anxiety
discussedhere find their point of overlap at the
conflict within the individual. While each theory
remains distinct, this overlap suggeststhat one
psychological study could be designedto test both
of these theories. The theory of anxiety ex-
emplified by Cattell (Cattell & Scheier, 196l)
would predict that frustrating religious persons
from achieving their religious goals would pro-
duce anxiety. Thus, the first hypothesis for this
study is: the frustration of religious valuesresults
in anxiety for religious persons.
The cognitive theory of anxiety held by Mc-
Reynolds (1976) would predict that those religious
personswith the greatestnumber of unassimilated
cognitions in areas which they value should res-
pond with greater anxiety when placed in situa-
tions causing them to be in conflict with these
cognitions. For religious persons, "unassimilated
cognitions" refers to the self-perceiveduncertain-
ty about the theological beliefs one might hold.
The religious person with considerableunassimi-
lated cognitions would respond in a more uncer-
tain manner to self report questions about theo-
logical beliefs. Thus, the second hypothesis is:
cognitive backlog in religious thinking is related to
higher anxiety among religious persons when
placed in conflictual religious situations. It is the
intention of this study to test thesetwo hypotheses
empirically.
Method
The 98 participantsfor this study (29 malesand
69 females)were membersof six Episcopal, Pres-
byterian, and Congregational churches from the
Mid-West and California. Church attenderswere
used to assuresubjectswho were high in religious
values. They were assessedin terms of their
religious orientation by the Intrinsic-Extrinsic
Religous Orientation Scale of Allport and Ross
(1967) in its Age-Universal form (Gorsuch &
V enabl e, 1983).'
Participants were run under t\4'o levels of
frustration - high and low - for two different
religious values - intrinsic and extrinsic - for a
total of four conditions. All subjects were ad-
minstered the conditions in a random counter-
balancedorder.
The conditionswere produced by vignettes.The
use of vignettes to affect experimental manipula-
tion was deemed most appropriate for a study of
this nature for two reasons.First, the experimen-
tal manipulation in vivo of the human values
researched here would be considered unethical
unless prior researchhad progressedto the point
that such researchwould be necessaryto confirm
conclusionsin researchsuch as this. Second, the
State-Trait Anxiety Inventory (Spielberger,et ol.,
1977) used for the dependent measure was itself
developedthrough the use of vignettes, and has
proven generalizableto real life settings.
For each level of frustration, two vignetteswere
designed, one representing an intrinsic religious
motivation and one representing an extrinsic
religious motivation. The vignettes themselves
were carefully designed to represent values taken
from either the Intrinsic or Extrinsic religious
orientations of the Allport and Ross Scale(Allport
& Ross, 1967). The vignettes were as follows:
l. Low Frustration of extrinsic religious values:
A few years from now you are attending
church where a surprising number of people
similar to yourself also attend. Thinking of
going to church each Sunday is quite pleasant
becauseof the friendships you have developed
there.
Picture yourself walking up to the church
building one Sunday and approaching that
same familiar crowd you've come to know so
well. As you get to the building itself, you
look around and seevirtually all of your good
friends there. The pastor is there; the worship
turns out to be the same good experience
'A scoring error should
be noted in the published version of
this scale(Gorsuch & Venable, 1983).The first item in the scale
is listed as being an extrinsic item, when it is actually to be
scored as an intrinsic item.
T h e S o u t h e r n P s y c h o l o g i s t ,V o l . 2 , N o . 4 o 3 7
 MARK W. BAKER & RICHARD L. GORSUCH
you've known; and you are surrounded by
your home congregation.
2. High Frustration of extrinsic religious values:
A few years from now you are attending
church where a surprising number of people
similar to yourself also attend. Thinking of
going to church each Sunday is quite pleasant
becauseof the friendshipsyou have developed
there.
Picture yourself walking up to the church
building one Sunday, and somewhat to your
surprise, the faces in the crowd you are ap-
proaching are strangely unfamiliar. As you
get to the building itself, you look around and
seeno one there you recognize.The pastor is
the same; the worship turns out to be the
same, but there is almost no one there you
know.
3. Low Frustration of intrinsic religiousvalues:
In the future you find yourself able to set
aside regular times for private prayer with
God. You strongly desire to develop your
relationship with God through these times,
and you have been feeling very close to God.
Because of the flexibility of your schedule,
you are able to continue these regular times
with God to the point where He today feels
quite closeand intimate. You are able to sense
His presencethis very moment just by merely
thinking about it.
4. High Frustration of intrinsic religious values:
In the future, you find yourself able to set
aside regular times for private prayer with
God. You strongly desire to develop your
relationship with God through these times,
and you have been feeling very close to God.
But, as a result of demands placed upon you,
your prayer times with God becomefewer and
fewer, and today God seemsvery distant. You
pray just as you have before, but your prayers
vanish into nothingness.
Anxiety induced by each vignette was measured
by the state pQrtion of the State-Trait Anxiety In-
ventory (Spielberger, et ol., 1977\.'zThe second
portion of the STAI, which was developed to
measuretrait anxiety, was not used for the reason
discussedearlier.
The degreeof cognitive assimilation in terms of
the religious sentimentwas measuredby a seriesof
2Following this, three scales from
the l6PF were ad-
ministered: Q3, Self-sentiment Strength; G, Superego
Strength; and C, Ego Strength (Cattell, Eber, & Tatsuoka,
197). These personlity factors are theorized by Cattell to serve
as moderator variablescontributing to the occurrenceof anxie-
ty in a particular situation. Becausethese variables were con-
trolled by the within subjectsdesign of the ANOVA used here,
these findings will be discussedelsewhere.
3 8 . T h e S o u t h e r n P s y c h o l o g i s t ,V o l . 2 , N o . 4
theological statementsfollowed by a 7 point scale,
asking subjects to rate their ability to "fit
together" these statementsfrom " 1. Fit Together
Perfectly" to "7. Do Not Fit Together At All."
These statementswere designed to be contradic-
tory based upon the Intrinsic or Extrinsic values
expressedin the Allport and Ross Scale.Intrinsic
religious cognitive backlog was measuredby such
groups of statementsas:
God is everywhere.
There are times when we feel alone.
G o d a n s w e r sp r a y e r .
W e d o n o t a l w a y sg e t w h a t w e p r a y f o r .
C o d d e s i r e st o b e p r e s e n tw i t h u s
A t t i m e s , w e d o n o t s e n s et h e p r e s e n c eo f G o d .
Extrinsic religious backlog was measuredby such
groups of statementsas:
A g o o d c h u r c h i s m a d e u p o f l i k e - m i n d e dp e o p l e .
O n e c a n h a v e f a i t h w i t h o u t a t t e n d i n gc h u r c h .
Church is a good place to develop social relationships.
O n e n e e d n o t b e w i t h o t h e r s t o a p p r e c i a t eG o d .
It is good to be known by friends ar church.
One can go to church and feel quite alone.
Analyses and Results
The means scoreson the Religious Orientation
Scaleidentified the sample as highly intrinsic. The
mean rating of the averageintrinsic item was 4.2
on a I ("Strongly disagree") to 5 ("Strongly
agree") rating scale,with a SD of .54. The sample
also rejected the extrinsic items, with the mean
rating of the averageextrinsic item being 2.1 on
the same scal e, w i th a S D of .45. H ence t he
averageperson "agreed" with religion being in-
trinsic and "disagreed" with its being extrinsic.
Since both means are about two standard devia-
ti ons from the neutralpoi nt (" 3" ), the sam plecan
be characterizedas intrinsic and anti-extrinsic.
The first hypothesissuggestedthat the frustra-
tion of religiousvaluesshould result in changesin
stateanxiety for the religiouspersonsin this study
as a function of frustration level. This was ex-
amined in a three-way ANOVA. The first factor
was a between groups factor formed by identify-
ing each subject as either intrinsic or extrinsic on
the ReligiousOrientation Scale(with the 55 "in-
trinsics" being those with scoreson the intrinsic
scale above 4.2,. and the 43 "extrinsics" being
those with scoreson the extrinsic scaleabove 2.1.
The second factor was a within group factor
formed by whether the vignette was designed as
high or low frustration. The third factor, also a
within group factor, was the type of religious
value in the vignette: intrinsic or extrinsic. The
resultsof that ANOVA are presentedin Table l.
 ANXIETY AND VALUES

Table l. Analysis of Variance Results: Religion tions having higher anxiety than the low frus-
Orientation, Religious Values and Frustration trating conditions, with the interaction reflected in
Level Relsted to State Anxietv the greater increase in anxiety for intrinsically
Mean
valued vignettesthan extrinsically valued vignettes
Source df Squares (p <.001).
Religious Orientation I 485.84 3.91'r A significant main effect for religion, which was
Error 96 r24.23 consistent with past research (Baker & Gorsuch,
Frustration Level I 5 5 5 1 5 9 . 2 54 8 8 . 8 8 * * { ,
Frustration Level x
1982), indicated that intrinsics tended to ex-
R e l i g i o u sO r i e n t a t i o n I 10.07 .09 perience less anxiety than extrinsics, with overall
Error 96 n2.37 means on the STAI of 35.3 and 37.5, respectively
Religious Value I 583.33 l2.gg*** (p : .05). The main effect for Religious Value
Religious Values x
was also significant(p <.001) as was the main ef-
Religious Orientation I 123.84 2.73
Error 96 45.29
fect for low vs. high frustrating (p. <.001). Given
Frustration Level x the pattern of main effects and interactions, the
Religious Values 2580.24 54.94*** results support the hypothesis that frustration of
Frustration Level x religious values in a group of intrinsic religious
R e l i g i o u sV a l u e s x people producesan increasein state anxiety over a
R e l i g i o u sO r i e n t a t i o n I 15.64 .33
low religious frustration situation.
Error 96 46.96
The second hypothesis suggestedthat cognitive
*p < .oi ***p<.001
backlog in religious thinking should correlate
N o t e : R e l i g i o u s O r i e n t a t i o n w a s a b e t w e e n - g r o u p sf a c t o r positively with anxiety among religious persons
c o m p a r i n g t h o s e u i t h a n E x t r i n s i co r i e n t a t i o n t o t h o s e w i t h a n
when placed in conflictual religious situations.
i n t r i n s i c o r i e n t a t i o n . R e l i g i o u sV a l u e s w a s a w i t h i n - g r o u p f a c -
t o r i n d i c a t i n gt h e t l p e o f r e l i g i o u sv a l u e - i n t r i n s i co r e x t r i n s i c This hypothesis was tested by Pearson product-
- t h a t o c c u r e di n t h e v i s n e t t e . moment correlation coefficients(see Table 2). A
significant positive correlation was found between
cognitive backlog on extrinsic theological beliefs
The three-way interaction was non-significant,
and anxiety in the intrinsically valued experimen-
but the two-way interactioninvolving both aspects
tal situation (r : .46, p <.01). The relationship
of type of frustration (Level of Frustration and
betweena lack of cognitive assimilation on intrin-
Religious Value) was significant (p <.001). The
sic theological beliefs and the extrinsically valued
plot of the means for the significant interaction is
experimental situation failed to reach statistical
in Figure 1. While the anxiety induced by both
significance.This non-significant finding was par-
high frustrating conditions is higher than under
tially due to the fact that subjects in this study did
the low frustration conditions, this is particularly
not appear to have any conflicts on the intrinsic
so for the intrinsic value vignette as compared to
theologicalbeliefs (mean of 1.7 on a scaleof I to
the extrinsic value vignette. The main experimen-
7), but did indicate a greater degree of cognitive
tal effects are seenby the high frustrating condi-
conflict on the extrinsic theological beliefs (mean
of 3.7 on a scal eof I to 7).
:
80: Consistentwith past researchwas the negativecor-
: relation between the intrinsic and extrinsic
R el i gi ousOri entati onS cal es(r : - .28, p < .01,
A
see Table 2). However, anxiety scoreson the ex-
I , Intrinsic Vignettes
trinsic low frustration vignette were correlated
I 50:
t with anxiety scoreson the intrinsic low frustration
T : Extrinsic Vignettes
I vi gnette(r : .61, p < .01) and anxi ety scoreson
40:
the extrinsic high frustration vignette were cor-
: related with anxiety scores on the intrinsic high
30: frustrati on vi gnette(r : .45, p < .01).
:
Discussion
.U:
The value frustration hypothesis of this study
Low Frustration Hieh Frustration was supported. High state anxiety did occur in
N:93 situations where people saw one of their major
p < .001 values being frustrated rather than in a situation
Figure l: Anxiety scores on intrinsically and ex- with low frustration. For this religious popula-
trinsically valued vignettes from low frustration to tion, the results were found for both types of
high frustration conditions. religiousvalues,extrinsicand intrinsic. Indeed the
T h e S o u l h e r n P s y c h o l o g i s t ,V o l . 2 , N o . 4 o 3 9

Table 2. Carrelution,s Among, Clpntinuous Vsrisbles
l, I-Bacllog
l. E-[fat:klog
3. Anrietyin E-Valued
Low l;rustratiort
4. Anxietyin l-Valued
Lo$'Frustration
5" Anxieti'in l-Valued
High Frustration
6. Anxietyin E.-Valued
Hi&h l.'rustration
?. I ReligiousOrientation
8. E ReligiousOrientation
N:98
**=p(.01
sample was primarily intrinsic and anti-extrinsic,
and so the frustration of the intrinsic value led to
greater increasesin anxiety than did the frustra-
tion of the extrinsicvalue.
What this finding suggestsis that thesedata are
a powerful statementin support of the position of
psychologists such as Cattell (Cattell & Scheier,
1961),who advocatea theory of the frustration of
one's valuesas the causeof anxiety. This reaction
is seenimmediately in levels of state anxiety. Past
research(Gorsuch, 1966)suggeststhat changesin
trait anxiety are associatedwith patterns of high
state anxiety.
The finding here of more anxiety resulting from
intrinsic value vignettes, in spite of the fact that
those with an extrinsic religious orientation
displayed greater overall anxiety, is only logical in
light of the unexpectedlyhigh number of intrinsic
subjectsin this sample. Mean scoresindicated this
sample to be more intrinsic than the original
population used to develop the age universal scale
(Gorsuch & Venable, 1983). Comparing these
means to the original scalesof Allport and Ross
(1967)also suggeststhat the subjectsin this study
were more intrinsic than college student popula-
tions (Hood & Morris, l98l), Roman Catholics
(Thompson, 1974),and other church populations
(Bowers, 1978).
The second hypothesis of this study was also
s uppor te d . C o g n i j i v e b a c k l o g on extri nsi c
theological beliefs was related to higher anxiety in
the intrinsic frustration condition. However, it
seems that a cognitive backlog of theological
beliefs in areas not directly related to the par-
ticular religious orientation of these subjects did
bear a significant relationship to the anxiety ex-
periencedin a situation that was directly related to
their preferred values.
One possible explanation for this finding may
be that the cognitive assimilation theory predicts
4 0 o T h e S o u t h e r n P s y c h o l o g i s t ,V o l . 2 , N o . 4
MARK W. BAKER & RICHARD L. GORSUCH
1.00
.tfJ I.00
.r? -.02 1.00
-- .03 - .01 .61*'i 1.00
- .0? .46'* .02 . tI r.00
.0s .10 .01 .t4 . 4 5 ** r.00
*,09 .01 -.20 .01 .01 -.13 1.00
--.05 *.17** - .29** -.18 .08 .14 - .28**
bestwhen considering"secondary" or non-centrat
values. In this study, while extrinsic theological
beliefswere of some importanceto intrinsics,they
were not of primary value and could be considered
"secondary" or non-central. It is possible that
values in this less central position have a greater
chance of contributing to cognitive backlog as
they have a lesseropportunity to be examinedon a
regular basis, and consequentlyresolved.
This suggeststhat while a distinction still exists
between intrinsicness and extrinsicness, each
religious orientation finds the values of the other
orientation important, at leastenoughto causethe
religioussubjectshere to respondsimilarly to both
intrinsic and extrinsic vignettes situations. This
"general religious factor" (Gorsuch, 1984) is
reflected in the significant relationshipsbetween
the intrinsic value and extrinsic value low frustra-
tion conditions as well as the intrinsic value and
extri nsi c val ue hi gh frustrati on condit ions.
Whatever was frustrating in the intrinsic vignette
had a strong relationship with whatever subjects
found frustrating in the extrinsic vignette.
The effects were found for state anxiety, sup-
porting the building of theory on causesof state
anxiety without regard to levels of trait anxiety.
Hence a complete theory needsto treat stateanxie-
ty as a basic phenomenon in its own right. Of
course, researchon trait anxiety may find that it
too has causesin addition to past levels of state
anxiety. While such additional theoretical tests
were beyond the scope of this paper, the results
here are consistent with what might be called a
"self perception" theory of trait anxiety. This
theory views trait anxiety as people's perceptions
of themselvesas anxious people, which is a func-
tion of remembered states of anxiety and an at-
tribution systemwhich attachesthose past perceiv-
ed states to one's self concept, or which defends
against such attachment.
 ANXIETY AND VALUES

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