Religious Beliefs, Trust In Public Figures, And Adherence to COVID-19 Health Guidelines among American Orthodox and Non-Orthodox Jews

The COVID-19 pandemic and resultant health crisis highlighted the lack of scholarly understanding of the effects of sociocultural factors and religious beliefs on compliance with public health guidelines. Orthodox Jews in particular were suspected of mistrusting medical experts and were singled out for alleged non-compliance with COVID-19 health guidelines. We surveyed American Jews (N = 1,141) during the early stages of the pandemic about their religious beliefs connected with the pandemic, trust in relevant public figures, and compliance with health guidelines to examine whether and how these factors are related. Generally, participants expressed high levels of trust in scientists, medical professionals, and religious leaders and a high degree of adherence to health guidelines. We examined how trust varies as a function of sociodemographic features, religious affiliation, and health-related religious beliefs (i.e., spiritual health locus of control). Overall, our research underscores the relevance of religious beliefs and trust in public figures to adherence to health guidelines and public health messaging.

Surviving Child Abuse in People With Mental Illness: A Grounded Theory Approach

The aim of this qualitative study was to examine the process of surviving child abuse in people with a mental illness in order to develop an explanatory theory. The study utilized the grounded theory approach. Seventeen community-dwelling adults with a mental illness who had experienced child abuse were interviewed. For the in-depth interview, the lifeline interview method was used. Data were collected from July 14, 2019, to February 28, 2020. The constant comparative method was used for analysis, to identify similarities and differences between different statements, and similar phenomena or theories were compared and analyzed continuously. The central phenomena were "losing oneself" and "in a precarious state." Participants used "expressing," "standing on one's own feet," and "avoiding" as coping strategies. Observed outcomes were "making life work for them" and "living with others." The core category was "losing myself, embracing myself as someone in a precarious state, and being reborn as the master of my life." Positive religious coping, having a supportive network, and emotional or physical distance from difficult situations played a major role in surviving participants' experiences of child abuse and being victimized because of their mental illness. Our findings provide a theoretical basis for understanding people with mental illness who have survived child abuse, and suggest that opportunities for sharing their stories, facilitating self-reliance, and avoiding the causes of their difficulties all play a role in their healing process. Based on this study, it is expected that clinical experts and policy developers will be able to formulate evidence-based interventions and policies.

Spirituality and Chaplaincy Supporting ICU Survivorship: A Practical Overview and Strategy for Clinicians

This overview of the current literature of spirituality and health and the role of professional chaplains specifically considers intensive care unit survivorship, instead of the more common focus on end-of-life circumstances or family support on an ICU. The purpose is to enhance clinicians' understanding and use of spiritual resources for patient care and outcomes. It is a product of comprehensive daily monitoring of the Medline database from 2002 to 2022 for all publications indexed by the terms "spiritual," "religion," and "chaplain." A case will be used throughout, to illustrate spirituality dynamics. Also, a practical strategy, developed by the authors from clinical experience, will be outlined for clinicians' spiritual support of patients, requiring little time or specialized knowledge and avoiding the blurring of professional roles and boundaries, while potentially yielding clinical benefits suggested in the medical literature.

Near-death experiences and the change of worldview in survivors of sudden cardiac arrest: A phenomenological and hermeneutical study

Near-death experiences (NDEs) can occur during episodes of unconsciousness from life-threatening conditions, such as sudden cardiac arrests (SCAs). This study is based on interviews with patients who had an NDE. The interviews were analyzed with phenomenological hermeneutical method for their lived experiences and the meaning for the view of life and death. Four participants were interviewed 10 weeks after their NDE. Four themes emerged: being on the other side, in another dimension; not dreaming, this is a real experience; being in a non-physical condition without my body; and comparing views of life and death before and after the NDEs. The participants described the NDEs as an experience of another realm as non-physical in nature and existing beyond space and time. This study shows that this experience of another state of being, through the lived experiences of NDEs, gave the participants an entirely new meaning on life and death. To them, death was no longer viewed as an end but a passage into something else and that life continues after death. This realization instantly changed their worldview.

Spiritually grounded character: A latent profile analysis

Introduction

The relationship between personal spirituality and character strengths has not been adequately explored. We investigate this relationship in an adult sample via latent profile analysis.

Methods

Seven-hundred and sixty-three individuals aged 18 to 68years completed a survey of personal spirituality (e.g., Delaney Spirituality Scale), character strengths and virtues (e.g., VIA Inventory), flourishing (i.e., general wellbeing; PERMA Profiler), and various demographic variables (e.g., age, race, sexual orientation, yearly income, education level, religiosity, importance of spirituality and religion, and religious attendance). Latent profile analysis (LPA) was performed to identity profiles of individuals based on their reported levels personal spirituality and character strengths (i.e., VIA virtues).

Results

A best-fitting model consisting of four distinct, non-overlapping profiles emerged. In every profile, the degree of personal spirituality was consistently associated with strengths of character. Profiles that exhibited high levels of spirituality and character also reported greater levels of flourishing. Furthermore, profiles high in spirituality and character were associated with the observance of formal religion, report of high levels of spiritual and religious importance, and report of frequent attendance of religious services.

Discussion

These findings suggest that spirituality and character go hand in hand, that higher levels of the conjoint spirituality and character or "spiritually grounded character" correspond to greater wellbeing and may be generated or supported by a formal religious identification, practice, and community.

Human interaction with the divine, the sacred, and the deceased: topics that warrant increased attention by psychologists

Humans have likely been attempting to communicate with entities believed to exist, such as the divine, sacred beings, and deceased people, since the dawn of time. Across cultures and countries, many believe that interaction with the immaterial world is not only possible but a frequent experience. Most religious traditions across the globe focus many rituals and activities around prayer to an entity deemed divine or sacred. Additionally, many people–religious, agnostic, and atheists alike–report communication with their departed loved ones. During highly stressful times associated with natural disasters, war, pandemics, and other threats to human life, the frequency and intensity of these activities and associated experiences substantially increase. Although this very human phenomenon seems to be universal, the empirical literature on the topic within psychology is thin. This paper discussed the topic and reviews what we know from the professional literature about how people perceive communication with these unseen entities. It highlights the perceptual and social cognition evidence and discussed the role of attribution theory, which might help us understand the beliefs, motivations, and practices of those engaged with communication with the unseen. Empirical laboratory research with mediums is discussed as well, examining the evidence for communication with the deceased. Final reflections and suggestions for future research are also offered.

Changes in Religiosity and Reliance on God During the COVID-19 Pandemic: A Protective Role Under Conditions of Financial Strain?

Background

The COVID-19 pandemic was one of the most devastating disasters of the twenty-first century and has exacted a steep health and economic toll. During times of suffering caused by the pandemic, religion/spirituality may prove to be a consistent and valuable coping resource.

Purpose

We situate changes in religious importance and reliance on God as key aspects of religious life that may be important coping mechanisms in response to pandemic-related financial hardship, addressing a gap in the literature on religious coping during the pandemic and considering self-reported changes in religiosity.

Methods

We use data from a nationally representative sample of Americans that was collected in 2021 (N = 1704) and employ a series of OLS Regression Models.

Results

Our results suggest that relying more heavily on God was associated with lower psychological distress, and a stronger reliance on God buffered the deleterious consequences of financial strain on psychological distress. No such patterns were documented for religious importance.

Conclusion and Implications

We discuss our findings within the broader religion and health literature as to whether secondary control via a divine power reduces or enhances individual agency and discuss religion/spirituality may be a consistent and valuable coping resource through adversity and suffering. Though it may be challenging to maintain, or increase, religious/spiritual beliefs in the face of adversity, that there were observed benefits to well-being for doing so could serve as insightful guidance for both religious leaders and R/S individuals.

Chaplain Training in Evidence-Based Practices to Promote Mental Health and Improve Care for Suicidality in Veterans and Service Members

OBJECTIVE

Chaplains are key care providers in a comprehensive approach to suicide prevention, which is a priority area for the U.S. Department of Veterans Affairs (VA) and the Department of Defense (DoD). In a cohort of 87 VA and military chaplains who completed the Mental Health Integration for Chaplain Services (MHICS) training-an intensive, specialty education in evidence-based psychosocial and collaborative approaches to mental health care-we assessed chaplains' self-perceptions, intervention behaviors, and use of evidence-based practices, including Acceptance and Commitment Therapy (ACT), Problem-Solving Therapy (PST), and Motivational Interviewing (MI), in providing care for suicidality.

METHOD

Chaplains responded to a battery of items Pre- and Post-training and provided deidentified case examples describing their use of evidence-based practices in spiritual care for service members and veterans (SM/V) on various levels of a suicide prevention continuum.

RESULTS

Post-training, chaplains reported increased abilities to provide care and mobilize collaborative resources. Over the course of MHICS, 87% of chaplains used one or more evidence-based practices with a SM/V at risk for suicide or acutely suicidal. Fifty-six percent of chaplains reported intervening with an acutely suicidal SM/V by using principles from ACT, 36% PST, and 48% MI. With persons at risk for suicide, 81% used principles from ACT, 66% PST, and 71% MI. Cases exemplified diverse evidence-based practice applications.

CONCLUSIONS

Findings indicate chaplains trained in evidence-based practices report effective application in caring for SM/V who are suicidal, thus offering a valuable resource to meet needs in a priority area for VA and DoD.HIGHLIGHTSChaplains provide essential care for SM/V who are at risk for suicide or acutely suicidalTraining helps chaplains mobilize interdisciplinary and community resources in suicide careEvidence-based practices can effectively integrate within the scope of chaplaincy practice for suicide care.

The Impact of Religion and Spirituality on Suicide Risk in Veterans and Refugees With Posttraumatic Stress Disorder

ABSTRACT

It has been suggested that religion and spirituality have a protective impact on suicide risk in populations living with posttraumatic stress disorder (PTSD). This review sought to examine the association between suicide risk among veterans and refugees with PTSD and religion or spirituality as a modifying factor. Two databases, PubMed and Embase, were searched and 10 publications were identified and included. Seven publications found that religion or spirituality was associated with lower suicide risk. The findings in this study suggest that religion and spirituality contain social as well as psychological domains, which should be considered in future interventions and in strategies of prevention of suicide in populations with PTSD. Further high-quality research with well-defined terms of religion and spirituality that investigates the connection to suicide risk of veterans and refugees with PTSD is recommended.

Effect of motor skills development on psychological and social traits of students of mazandaran province during the covid-19 pandemics

Nowadays, the covid 19 pandemics are challenging all students. The present study aimed to investigate whether motor skill development affects students' psychological and social traits during the covid 19 pandemics. The present study's population consisted of all students aged 9-17 years in the three grades of the elementary, middle, and high school in Mazandaran province in the academic year 2020-2021, which corresponded to approximately 534 thousand students. We used a simple random sampling to determine the sample size because Iranian schools were closed. In this study, we selected 15 individuals for each of the experimental and control groups. Due to some students dropping out or leaving the practice, the samples comprised 42 girls and 45 boys in the control group and 41 girls and 43 boys in the experimental group. To collect data, we used the Standard Student Social Skills Questionnaire by Garsham and Elliott (1990), Cooper-Smith Self-Esteem Questionnaire, and Children's Depression Scale Short Form (CDS-A). We conducted the experimental group for 36 sessions, i.e., three months and three sessions per week, and each session lasted 30-45 min, depending on the quarantine conditions on the 19th day. To analyze the data, we used a two-way analysis of variance and the Scheffe post hoc test. The results showed that all groups had lower scores in psychological traits than those in the pretest. However, no significant difference was found between groups (P. < 0.05), and this effect was not significant in social traits (05/0 < P.). We also suggest that school principals and health care professionals use this study to design guidelines for creating a healthy environment and developing health-oriented educational programs to improve students' quality of life and health.

A Faith-Based Intervention to Address Social Isolation and Loneliness in Older Adults

ABSTRACT

The goal of this quality improvement project was to determine if virtually offered faith-based resources for socially isolated older adults could reduce loneliness and improve quality of life. A nurse-developed program of virtual spiritual and religious interventions, including mindfulness, prayer, Scripture meditation, gratitude practices, and online church services, was offered by local ministers to older adults at risk of social isolation or loneliness. A sample of 16 adults over age 55 from local communities participated in the 12-week intervention and follow-up. The intervention resulted in a significant decrease in perception of social loneliness and improved physical health quality of life.

Compassion as a tool for allyship and anti-racism

Racist systems, policies, and institutions subvert the quality of life for minoritized individuals and groups, across all indicators, from education and employment, to health, to community safety. Reforms to address systemic racism may be accelerated with greater support from allies who identify with the dominant groups that derive advantage from such systems. Although enhancing empathy and compassion for impacted individuals and groups may foster greater allyship with and support of minoritized communities, little work to date has assessed the relationships among compassion, empathy, and allyship. After reviewing current work in the area, this perspective offers insights into the utility and specific components of a compassion-based framework that can be used to combat racism, using findings from a survey study in which we investigated the relationship between validated psychometric measures of compassion and allyship with minoritized communities. Several subdomains of compassion, as measured among individuals identifying as non-Black, correlate significantly with levels of felt allyship with Black or African American communities. These findings inform recommendations for compassion-focused research, including development and testing of interventions to promote allyship, advocacy, and solidarity with minoritized groups, and support efforts to undo longstanding structural racisms that have patterned inequality in the United States.

Religious and secular spirituality: Methodological implications of definitions for health research

The importance of spirituality as a research topic has been increasingly recognized, which has led to several studies on the topic. Areas including psychology, medicine, and nursing have produced studies on spirituality under a plurality of definitions and methods, which reveals the complexity of the theme. However, this has resulted in a range of potential problems, including: (1) the use of overlapping and contradictory terms between studies, or even within the same study, (2) research methodologies that do not fit the definitions (sometimes unreflectively) assumed by the authors, (3) difficulties, or even the impossibility, of comparing the results of studies, (4) controversies in respect of the inclusion/exclusion of secular groups in research on spirituality, and (5) ambiguous measurements, often being exclusively dependent on each participant's individual interpretation of what spirituality means. This article discusses these problems, recommends theoretical and methodological alternatives and presents taxonomy of definitions of spirituality.

Shared Death Experiences: A Multicultural Survey

BACKGROUND

Shared-death-experiences (SDEs) and after-death-communication-experiences (ADCEs) are non-ordinary mental experiences related to the death of a known or unknown person.

METHODS

These experiences were investigated by surveying four samples with different cultural backgrounds: Italian, Mexican, Brazilian and Taiwanese people. One-hundred-twenty-one participants reported 146 experiences of this type.

RESULTS

Among the main characteristics of these experiences, visual, visual-auditory and feeling experiences, which comprised 74% of all experiences, were experienced both in the dream state and a normal state of consciousness. Furthermore, most of these experiences were lived before (47.3%) or after (39%) the death of the person in relationship with the participants. More importantly, these experiences influenced the participants' death interpretation favoring the belief that death affects only the body, but the consciousness of the deceased persons survives in another reality and sometimes can communicate with relatives and friends still alive in this reality. No substantial differences were observed among the different subsamples.

CONCLUSION

As to the origin of SDEs/ADCEs, we discuss that whereas for most of them, in particular those lived after the death of a relative or a friend, we can assume hallucinatory characteristics triggered by emotional needs, for others, for example those related to unknown individuals and/or those experienced before the death of the person still in good health, it is not possible to exclude their anomalous connections and a real encounter with a deceased person.

Reporting and Interpreting Effect Sizes in Applied Health-Related Settings: The Case of Spirituality and Substance Abuse

Inferential analysis using null hypothesis significance testing (NHST) allows accepting or rejecting a null hypothesis. Nevertheless, rejecting a null hypothesis and concluding there is a statistical effect does not provide a clue as to its practical relevance or magnitude. This process is key to assessing the effect size (ES) of significant results, be it using context (comparing the magnitude of the effect to similar studies or day-to-day effects) or statistical estimators, which also should be sufficiently interpreted. This is especially true in clinical settings, where decision-making affects patients' lives. We carried out a systematic review for the years 2015 to 2020 utilizing Scopus, PubMed, and various ProQuest databases, searching for empirical research articles with inferential results linking spirituality to substance abuse outcomes. Out of the 19 studies selected, 11 (57.9%) reported no ES index, and 9 (47.4%) reported no interpretation of the magnitude or relevance of their findings. The results of this review, although limited to the area of substance abuse and spiritual interventions, are a cautionary tale for other research topics. Gauging and interpreting effect sizes contributes to a better understanding of the subject under scrutiny in any discipline.

Critical Care Providers' Moral Distress: Frequency, Burden, and Potential Resources

BACKGROUND

Critical Care Providers (CCPs) experience situations that challenge their ethics and professional standards and may entail moral distress (MD).

AIM

To analyze MD perceived by CCPs in intensive care units (ICUs) or emergency departments (EDs) and further clarify whether CCPs who rely on spiritual resources differ in their perception of MD from those who do not utilize these resources.

METHODS

A cross-sectional anonymous survey was administered using a modified version of the German language version of the Moral Distress Scale (MDS) with 2 × 12 items to assess the frequency and the respective perceived burden of specific situations by applying a 5-point Likert scale. Explorative factor analysis was performed and the sub-constructs of the respective items regarding MD frequency and burden were identified. Job burden and professional satisfaction were measured using visual analogue scales (VAS) and a four-point Likert scale, respectively. The 15-item SpREUK questionnaire was applied to measure spiritual attitudes and behaviours and to differentiate between religious and spiritual persons. Data from 385 German-speaking CCPs were included (55% physicians, 45% nurses).

RESULTS

Conflict situations are similar for physicians and nurses although they are perceived as more burdensome by nurses. Among physicians, the MDS factor Looking away/Resignation scores highest for assistant physician residents, whereas distress caused by looking away is more often perceived by specialist physicians without a managerial position. Work satisfaction is inversely associated with MD and emotional exhaustion is positively associated with it. Participants' spirituality is marginally associated with MD. The best predictors of both MD frequency and burden are emotional exhaustion with further influences of work satisfaction, being a nurse, and being a non-believer on the frequency of MD perception. Being a nurse, participants' experience in ICU/ED, and being of the male gender are further predictors of MD burden.

CONCLUSIONS

MD is experienced differently by different groups of CCPs depending on their place in the hierarchy of responsibility. As MD perception is best predicted by emotional exhaustion, these situations should be avoided. Although some CCPs may rely on spiritual resources, all need individual and team support to cope with MD.

Ways to Navigate Sexual Minority and Latter-day Saint Identities: A Latent Profile Analysis

Using a sample of 815 sexual minorities (SMs) with current or historical engagement with the Church of Jesus Christ of Latter-day Saints, we examined (a) how many empirically distinct ways there are to navigate SM and religious identities and (b) whether these ways were related to health. A latent profile analysis, which grouped participants by religious/spiritual (i.e., religious commitment, service attendance, Christian orthodoxy) and SM identity (i.e., outness, identity centrality, sexuality support) variables, yielded a three-group solution: engaged Latter-day Saint (LDS) individuals, moderately engaged LDS individuals, and lapsed LDS individuals. Participants in these three classes did not significantly differ in SM variables or in physical health, mental health, or life satisfaction. Engaged LDS participants reported less substance use and more meaning in life than lapsed LDS participants, likely due to their religious engagement.

Engaging Dispositional Forgiveness: A Structure for Consistent Forgiveness Praxis

Although forgiveness is hard work, it enables individuals who have gone through unfairness and harm outgrow the pain of resentment and hostility to a condition of wellness and health. Still, it is possible that authentic forgiveness, regardless of significant violations may, as a matter of choice occur when the injured have hitherto achieved proficiency with the forgiveness praxis by practicing consistently. This manuscript suggests a brief dispositional forgiveness praxis that permits individuals to achieve experience in forgiving trivial faults on a consistent basis. Even though other forgiveness practices are in existence, this praxis is distinctive in that it draws from a philosophically and scientifically firm appreciation of the forgiveness procedures and is supposed to build up ones' capacity to forgive in the circumstances of more difficult wounding and unfairness that may occur ahead. Individual persons engage in this praxis by meditating upon smaller instances of wrongdoing from their everyday life and wade through six steps, each informed by inquiry in forgiveness counseling and self-understanding; to move from anger to empathy. A case study is provided to demonstrate one personal experience in engaging in one of consistent forgiveness praxis in the repercussions of a small wrongdoing.

Religious and Spiritual Implications in Functional Anger

The topic of spirituality has been of interest for many years in the helping professions ( Matise et al., 2018; Pargament, 2011). Another level of interest is how spirituality may be connected to anger that is culturally informed ( Subarimaniam et al., 2020). This writing approaches the topic of functional anger as impacted by the religious and spiritual beliefs with case vignettes pertinent to students, pastoral counselors, nurses, social workers, psychologists, psychotherapists, and other helping professionals.

When Faith Hurts: Clients' Experience of the Therapeutic Relationship and a Counselor's way of Being on the Resolution of Religious and Spiritual Struggles

Unaddressed religious and spiritual struggles can lead to poor mental health, making identifying the pathways individuals take towards growth of great importance. This hermeneutical phenomenological study explored the lived experiences of individuals who sought counseling to address their religious and spiritual struggles, focusing on how the therapeutic relationship and the counselor's way of being influenced growth pathways, as these factors are most predictive of positive outcome. The researcher highlights key findings and elaborates on clinical implications.

The neuroscience of spirituality, religion, and mental health: A systematic review and synthesis

Prior research highlights the importance of spirituality/religion (S/R) as it relates to several aspects of mental health and clinical interventions. This research has been expanded to include the concurrent examination of neurobiological correlates of S/R to elucidate potential biological mechanisms. However, the majority of neurobiological research on S/R has neglected mental health, and the relationship across all three of these domains (S/R, mental health, and neurobiology) remains unclear. This study systematically reviewed research concurrently examining S/R, mental health, and neurobiology, and rated the methodological quality of included studies. Eighteen identified studies were then included in an integrated literature review and discussion, regarding the neurobiological correlates of S/R as it pertains to depression, anxiety, alcohol/substance misuse, and psychosis. The majority of studies demonstrated moderate to high methodological quality. Findings highlight the need for additional studies in this area as well as research that includes validated assessment of S/R.

Pastors in Prisons and Correctional Settings, Resilience, and the Propensity for Social Entrepreneurship: Comparing two Continuing Education Programs

This article reports a study on the impact of two continuing education programs for pastors working in prisons and correctional settings. Pastors who did the spirituality refresher training sessions reported greater resilience and social entrepreneurship inclinations posttest compared to those who did the expressive writing sessions. Male pastors, with a postgraduate degree and chaplaincy-focused training, prison pastors, ever-singles, pastors living in religious institutions/seminaries, and with higher intervention compliance, reported higher benefits from spirituality refresher training.

Epigenomic impacts of meditative practices

Meditative practices (MPs) are an inherent lifestyle and healing practice employed in Eastern medicine and spirituality. Integrating MPs into world mainstream medicine (WMM) requires effective empirical investigation of psychophysiological impacts. Epigenomic regulation is a probable mechanism of action that is empirically assessable. Recently, WMM-styled studies have screened the epigenomic impacts of MPs with early encouraging results. This article discusses the variety of MPs extant across three major Eastern religio-spiritual-healing traditions and their integration into WMM via the lens of epigenomic modulation. MPs unanimously report positive impacts on stress-reduction pathways, known to be epigenomically sensitive. Early high-resolution assays show MPs are potent in altering the epigenome - dynamically and by inducing long-term changes. This suggests the importance of integrating MPs into WMM.

Clinical Interpretation of Jinn Possession and Cultural Formulation of Mental Illness

This article addresses common interpretations of jinn possession among health care professionals. The author addresses the following questions: How do mental health providers interpret jinn possession? How do they view traditional healing practices, such as prophetic medicine, and folk medicine, to explain the phenomenon of jinn possession? The aim of this paper is to contribute to theoretical knowledge of existing research in this area and explore the possibility of improvement of the clinical practice with clients who claim to be possessed by jinn.

A systematic review and meta-analysis of trauma-focused cognitive behavioral therapy for children and adolescents

BACKGROUND

Among minors, posttraumatic stress symptoms (PTSS) are a common consequence of traumatic events requiring trauma-focused treatment.

OBJECTIVE

This meta-analysis quantified treatment effects of trauma-focused cognitive behavioral therapy (TF-CBT) with PTSS as primary outcome and symptoms of depression, anxiety, and grief as secondary outcomes.

PARTICIPANTS AND SETTING

Inclusion criteria for individual settings: (1) patients aged between 3 and 21, (2) at least one traumatic event, (3) minimum 8 sessions of (4) TF-CBT according to Cohen, Mannarino and Deblinger (2006, 2017), (5) a quantitative PTSS measure at pre- and post-treatment, (6) original research only. Inclusion criteria for group settings: had to involve (1) psychoeducation, (2) coping strategies, (3) exposure, (4) cognitive processing/restructuring, (5) contain some reference to the manual and no minimum session number was required.

METHODS

Searched databases were PsychInfo, MEDLINE, Cochrane Library, PTSDPubs, PubMed, Web of Science, and OpenGrey.

RESULTS

4523 participants from 28 RCTs and 33 uncontrolled studies were included. TF-CBT showed large improvements across all outcomes from pre- to post-treatment (PTSS: g = 1.14, CI 0.97-1.30) and favorable results compared to any control condition including wait-list, treatment as usual, and active treatment at post-treatment (PTSS: g = 0.52, CI 0.31-0.73). Effects were more pronounced for group settings. We give pooled estimates adjusted for risk of bias and publication bias, which initially limited the quality of the analyzed data.

CONCLUSIONS

TF-CBT is an effective treatment for pediatric PTSS as well as for depressive, anxiety, and grief symptoms. It is superior to control conditions, supporting international guidelines recommending it as a first-line treatment.

Integrating Cognitive Behavioural and Islamic Principles in Psychology and Psychotherapy: A Narrative Review

Standardisation of knowledge has become a by-product of globalisation, and western-based models are often seen as the ultimate answer to expertise and development. In light of this, some professionals have debated the feasibility of employing cognitive behavioural therapy (CBT) with Muslim communities. Debates have focused on CBT's secular roots and its compatibility with a world where Islam permeates most aspects of life. This article highlights some of the theoretical dilemmas of integration and suggests ways to bridge the existing gap between secular and Islamic literature and avoid alienating those individuals who might feel uncomfortable with secular CBT teachings.

Leveraging Faith Communities to Prevent Violence against Women: Lessons from the Implementation and Delivery of the Motivating Action through Empowerment (MATE) Program

Gender-based violence is a human rights and public health issue, disproportionately affecting women. The Motivating Action Through Empowerment (MATE) bystander program aims to address violence against women by shifting focus from perpetrators and victims of violence to community responsibility for not accepting attitudes and behaviors that support or allow the violence to occur. Traditionally bystander programs have been delivered through institutions, most notably college campuses in the United States. The translation of bystander programs to community settings is not widely reported. This research aimed to understand whether a violence prevention program could be effectively delivered in a faith community setting; specifically, it focuses on the implementation of MATE in a Christian church network in the Gold Coast region of Queensland, Australia. Semi-structured interviews were conducted with ten church-based trainers in the MATE pilot program. Theoretically informed analysis using the COM-B behavior model identified that environmental factors had a large bearing on opportunities to deliver MATE workshops. This research identified six key lessons for MATE and other programs wishing to leverage faith communities: (1) Provide religious context; (2) Accommodate diversity; (3) Build faith leader capacity; (4) Employ social marketing; (5) Undertake co-design; (6) Actively administer, measure and monitor.

Clinicians' Emotional Reactions toward Patients with Depressive Symptoms in Mood Disorders: A Narrative Scoping Review of Empirical Research

The purpose of this article is to narratively review the empirical literature on clinicians' emotional, cognitive, and behavioral responses (i.e., countertransference) to depressive and other symptoms of patients with mood disorders. Therapist subjective responses (countertransference) can negatively affect both diagnostic and therapeutic processes, especially when they are not recognized and managed promptly. However, at the same time, countertransference recognition, processing, and management can help inform the diagnostic process and improve the therapy process and outcome. In the last couple of decades, the number of studies that empirically explore countertransference toward mood disordered patients, as well as its relationship with various characteristics of both patients and treatment, has increased. Current evidence suggests that patients with depression tend to elicit more positive feelings among clinicians than patients with other severe mental disorders such as borderline personality disorder or schizophrenia. Furthermore, it documents the existence of associations between patients' severity of depressive symptoms and clinicians' subjective reactions, although the results regarding which specific countertransference patterns are evoked in relation to the different phases of the treatment are not entirely consistent. Lastly, growing evidence suggests the presence of clinicians' specific emotional reactions towards patients with suicidal ideation and behavior.

Spirituality and children: Perspectives of occupational therapists working with children

INTRODUCTION

Spirituality is included as a core part of occupational therapy models, as it can enhance connectedness and belonging and provide meaning to occupations. However, research that has explored occupational therapists' perspectives on spirituality has found that a lack of education and understanding of the concept means that currently many therapists do not address it in their practice. Existing research focusses on adult clients, and there is no known published research that focusses on occupational therapists working with children and their views on spirituality in clinical practice. This study explored the perspectives of occupational therapists working with children on spirituality in their clinical practice with children.

METHODS

This study used a qualitative descriptive design. Participants included 20 registered occupational therapists working with children in Australia. Data were collected using focus groups and interviews and analysed using thematic analysis to determine key themes.

FINDINGS

Five themes were developed: (1) vagueness and subjectivity of spirituality, (2) overlapping characteristics of spirituality and religion, (3) indirect focus on spirituality, (4) differences in children's spirituality, and (5) outcomes of addressing spirituality.

CONCLUSION

Occupational therapists working with children report difficulty conceptualising spirituality and describing its role in clinical practice with children. Despite this, most suggested that spirituality is indirectly applied and has a role in improving the wellbeing of children. There is a need for exploration of how to directly support the use of spirituality in practice with children to further support holistic and family-centred care.

Principles for Managing Burnout among Catholic Church Professionals

While a large body of research literature has explored the assessment, treatment, and prevention of worker burnout, much less research has focused on the unique issues associated with burnout in religious organizations, especially within the Roman Catholic Church. Catholic Church employees, whether clerics or laypersons, are embedded within a 2,000-year-old global hierarchical structure and organization that is unique in that it includes clerics with vows of chastity, obedience, and often poverty as well as ongoing crises related to clerical sexual abuse scandals, significant financial stressors, and a faith tradition that often overvalues sacrifice and suffering. The purpose of this brief article is to highlight burnout issues among Roman Catholic Church employees and offer principles and strategies for recognizing, treating, and avoiding burnout among these professionals. Five key principles for burnout management as well as several case examples are also presented.

Meaning in Life, Death Anxiety, and Spirituality in the Lesbian, Gay, and Bisexual Community: A Scoping Review

The changes in people's way of life through the years raise questions on how they address existential needs and concerns, particularly those related to life and death and spiritual connections. Through a scoping review, we surveyed studies on meaning in life, death anxiety, and spirituality within the lesbian, gay, and bisexual (LGB) community. We determined the extent to which these variables have been studied among LGB participants. A total of 28 eligible articles were reviewed. Six studies were found about meaning in life, five studies about death anxiety, and 16 studies about spirituality. Results suggest that meaning in life was derived from experiences related to parenthood, couplehood, and work satisfaction. Studies on death anxiety among LGB participants, which date back to the 1980 and 1990s, indicated the need to conduct present studies in this area. The review showed that LGB members distinguished between spirituality and religion, giving them more positive recognition of the former than the latter. The forms of spiritual expression were anchored to religious practices, for some, and other expressions of belief and faith outside the confines of formally established religions. Spiritual expressions generally accorded the LGB members direction and satisfaction in life. Not all segments of the LGB community were represented in the studies. The available studies, dominantly quantitative, centered only on the LGB experience. Target age groups varied across the studies. The review indicates that future studies can work on exploring these existential factors considering the emerging contexts and paradigms. Future research can focus on determining what factors contribute to meaning in life, given the changes in time.

"I wouldn't have joined if it wasn't online": understanding older people's engagement with teleyoga classes for fall prevention

BACKGROUND

Yoga-based exercise is a promising strategy for promoting healthy ageing, with the potential to reduce falls and increase physical, cognitive and psychological wellbeing. Teleyoga (real-time yoga provided via interactive videoconferencing) can deliver yoga programs at scale, potentially reducing costs, increasing convenience, and reaching people who cannot attend studio-based classes. But better understanding of how older people perceive and engage with teleyoga is needed to optimise its design, implementation and promotion.

METHODS

This study built on a previous realist process evaluation of the SAGE yoga trial which is testing the effect of a yoga-based exercise program on falls among 700 community-dwelling people aged 60 + years. In this second phase of evaluation we conducted focus groups with participants who had completed the SAGE program online and with the yoga instructors who were delivering it. We also conducted interviews with participants who had withdrawn from the trial. Six program theories developed in the earlier evaluation provided a framework for data analysis, supplemented by inductive coding and an analytical workshop.

RESULTS

Participants described physical and psychological benefits from the SAGE teleyoga program. While noting that teleyoga cannot facilitate hands-on correction or the same quality of observation or interaction as studio classes, participants were highly appreciative of their yoga instructors' strategies for optimising visibility, instruction, social connection and therapeutic alliance, and for adapting to constrained home environments. Some participants argued that teleyoga was superior to studio classes due to its accessibility and convenience, its lower exposure to potential embarrassment about physical appearance or capabilities, and a reduced sense of peer competition and distraction. Our program theories applied across studio and online modes of delivery.

CONCLUSION

Teleyoga increases accessibility for people in diverse locations and circumstances; it provides a psychologically safer space which combats self-consciousness and unwanted competitiveness; it may enhance embodiment and mindfulness for some; and it has the potential to be offered relatively cheaply at scale which could support free or reduced price classes for people on low incomes and pensions, thereby encouraging a wider population to engage in yoga for healthy ageing and fall prevention.

Effectiveness of Suicide Safety Planning Interventions: A Systematic Review Informing Occupational Therapy

Background. Suicide safety planning (SSP) is a suicide prevention approach that involves developing a collaborative plan between a service provider such as an occupational therapist and a person who is at risk of suicide. Purpose. To synthesize effectiveness studies on SSP. Method. Using the Joanna Briggs Institute methodology, we conducted a systematic review of effectiveness studies including a: (1) title and abstract screening; (2) full-text review; (3) critical appraisal; and (4) narrative synthesis. Findings. We included 22 studies. Critical appraisal scores ranged from 38.5 to 92.3 (m = 63.7). The types of interventions included were: standard and enhanced SSP (n = 11); electronically delivered SSP (n = 5); and SSP integrated with other approaches (n = 6). Only three studies identified meaningful activity as a component of SSP. Evidence across a range of studies indicates that SSP is effective for reducing suicide behavior (SB) and ideation (SI). While some studies have demonstrated effectiveness for reducing symptoms of mental illness, promoting resilience and service use, the number of studies exploring these outcomes is currently limited. Implications. Occupational therapists support individuals expressing SI, and SSP is a necessary skill for practice.

Humble with God? How Education and Race Shape the Association Between God-Mediated Control and Humility in Later Life

Background

In contrast to the vibrant interdisciplinary literature on other virtues, such as forgiveness and gratitude, the study of humility has developed more slowly. Over the 2 decades, there has been a proliferation of research on humility. In this study, we assess the interrelationship between a core feature of religious life, God-mediated control, and humility.

Purpose

We assess the interrelationship between God-mediated control (the belief that God is a collaborative partner working together with humans) and humility. We also assess how the relationship between God-mediated control and humility may be conditional on two sociodemographic characteristics among middle-aged and older adults, education and race.

Methods

Data for this study come from Wave 5 of the Religion, Aging, and Health Study (2013), a nationwide survey of Whites and African Americans (N = 1152). We test our hypotheses with a series of OLS regression models.

Results

We find that stronger perceptions of God-mediated control were associated with greater humility among older adults. Results from our moderation analyses also show that the relationship between God-mediated control and greater humility was stronger for low status groups, namely, the less educated and Black older adults.

Conclusion and Implications

The cognitive belief that God can be trusted as an intimate collaborator in the chaos of human life appears to predict humility among older adults, perhaps by acknowledging one's dependence on a superior being and appreciating the limits of human finitude and acknowledging God's greatness outside one's self. Devoid of secular resources, the less educated and Black Americans might find greater meaning and significance in their association with God and may feel no need to establish their own worth through the attainment of worldly accomplishments or knowledge. Given the centrality of humility to religious/spiritual life, we suggest how future interdisciplinary research can build on the findings of our study.

'Feeling' or 'sensing' the future? Testing for anomalous cognitions in clinical versus healthy populations

In the study and treatment of psychosis, emotional intelligence (EI) and thinking styles are important patient characteristics for successful outcomes in clinical intervention. Anticipation of unpredictable stimuli (AUS) may be understood as an anomalous perception and anomalous cognition in which an individual supposedly senses and recognizes future stimuli in an unexpected way, also referred to as “hunches or premonitions.” This examined the roles of EI and thinking styles in AUSs in convenience samples of healthy participants (n = 237) versus patients diagnosed with psychosis (n = 118). We adjusted several quadratic and exponential regression models according to the obtained functions. Group means were also compared to examine differences in EI scores for participants with psychosis compared to healthy participants. In the healthy group, EI predicted AUSs with a weight between 42% and 58%. Thinking styles were not correlated with AUSs. However, EI was not correlated with AUSs in the clinical group. Patients with psychosis tended to score higher on AUSs and lower on EI and thinking styles compared to participants in the healthy group. We discuss EI as a variable that can contextualize some anomalous perceptions which are otherwise difficult to classify or measure within the classic psychosis continuum model.

Exploring loss and grief during the COVID-19 pandemic: A scoping review of qualitative studies

Introduction: The COVID-19 pandemic has brought about multiple losses to various groups, namely patients, families and healthcare professionals. Grief, which is the reaction to these losses, could cause strain on these individuals’ physical and mental health if not identified and managed early. This scoping review analysed loss, grief and how they were managed among these groups during the pandemic. Method: This scoping review utilised the Preferred Reporting Items for Systematic Reviews and Meta-Analyses Statement extension for Scoping Reviews (PRISMA-ScR) and the Joanna Briggs Institute framework for scoping reviews. Only qualitative studies relating to loss and grief and their management were included. Of 166 studies screened, 69 were included in the study. Qualitative analysis and data coding of each record were conducted through qualitative data analysis software. Results: Losses included the death of family members, patients, colleagues and others. They also included the loss of usual routines, lifestyles and physical health. The grief experienced was multidimensional, affecting mainly the emotional, physical, social and existential realms. Anger, guilt and fear resulted from unsatisfactory farewells, issues with funerals, social isolation, financial strain and stigmatisation. Management strategies could be categorised into 5 themes: communication, finance, counselling, education and spiritual care. Conclusion: Loss and grief identification and management among patients, family members and healthcare professionals are critically important during this COVID-19 pandemic. Current operating guidelines have proven insufficient in managing loss and grief. Innovative strategies are essential to tackle the many dimensions of loss and grief. Nevertheless, further research is necessary to better understand the effectiveness of implemented policies. Keywords: Bereavement, death, mourning, outbreak, palliative care

Exploring risk and protective factors for adolescent dating violence across the social-ecological model: A systematic scoping review of reviews

Background

Adolescent dating violence (ADV) is a serious issue that affects millions of youth worldwide. ADV can be any intentional psychological, emotional, physical, or sexual aggression that occurs in adolescent dating and/or sexual relationships, and can occur both in person and electronically. The mental health consequences of ADV can be significant and far reaching, with studies finding long-term effects of dating violence victimization in adolescence. Preventing ADV so that youth do not experience negative mental health consequences is thus necessary. To be effective, however, prevention efforts must be comprehensive and address more than one domain of the social-ecological model, incorporating risk and protective factors across the individual level; relationship level; community level; and societal level. To support researchers and practitioners in designing such prevention programs, an understanding of what risk and protective factors have been identified over the past several decades of ADV research, and how these factors are distributed across levels of the social-ecological model, is needed.

Methods

This study was conducted in accordance with PRISMA guidelines. We included peer-reviewed articles published in English between January 2000 and September 2020. The search strategy was developed in collaboration with a research librarian. Covidence was used for title and abstract screening and full text review. Data were extracted from included articles using a standardized charting template, and then synthesized into tables by type of factor (risk or protective), role in ADV (victimization or perpetration), and level(s) of the social-ecological model (individual, relationship, community, societal).

Results

Our initial search across six databases identified 4,798 potentially relevant articles for title and abstract review. Following title and abstract screening and full text review, we found 20 articles that were relevant to our study objective and that met inclusion criteria. Across these 20 articles, there was a disproportionate focus on risk factors at the individual and relationship levels of the social-ecological model, particularly for ADV perpetration. Very little was found about risk factors at the community or societal levels for ADV victimization or perpetration. Furthermore, a very small proportion of articles identified any protective factors, regardless of level of the social-ecological model.

Conclusion

Despite best practice suggesting that ADV prevention strategies should be comprehensive and directed at multiple levels of an individual's social ecology, this systematic scoping review of reviews revealed that very little is known about risk factors beyond the individual and relationship level of the social-ecological model. Further, past research appears steeped in a risk-focused paradigm, given the limited focus on protective factors. Research is needed that identifies risk factors beyond the individual and relationship levels, and a strengths-based focus should be used to identify novel protective factors. In addition, a more critical approach to ADV research - to identify structural and not just individual risk and protective factors - is needed.

Spiritual Well-Being, Depression, Anxiety, and Stress in Indonesian Muslim Communities During COVID-19

Purpose

This study investigated how spirituality as a defensive factor of psychological well-being reduces anxiety among Indonesian Muslims during the pandemic COVID-19.

Patients and Methods

Data were collected from 538 Indonesian Muslims through a survey using the spiritual well-being and depression, anxiety and stress (DAS-21) and examined using structural equation model (SEM) analysis.

Results

The empirical results indicate that spirituality is a factor that increases happiness, psychological well-being and mental health among Indonesian Muslims.

Conclusion

The study also concluded that spirituality positively and significantly reduces anxiety, depression, and stress. This finding confirms that the spiritual beliefs of Indonesian Muslims can play a significant role in improving mental health during pandemic. This study can control mental illness based on spirituality theory and practice.

Active mechanisms of ketamine-assisted psychotherapy: A systematic review

BACKGROUND

Few studies have evaluated the efficacy of ketamine-assisted psychotherapy (KAP) in the treatment of treatment-resistant depression (TRD) and substance use disorders (SUD).

METHODS

A systematic review of clinical trials reporting on the efficacy of KAP and discussing mechanisms of action, identified on PubMed and PsycInfo.

RESULTS

Five randomized-controlled trials reported on the efficacy of KAP treatment and discussed active mechanisms. Four of the studies treated adults with SUD and a single study treated adults with TRD. Overall, KAP had a significant positive effect on primary outcome measures compared to controls, however, the data is mixed. The study examining KAP for TRD found no benefit.

LIMITATIONS

Lack of large, replicated clinical trials. No studies actively examining mechanisms of action.

CONCLUSION

Evidence suggests that temporary neural changes caused by ketamine such as n-methyl-d-aspartate receptor (NMDAR) inhibition and increase of synaptic neuroplasticity affect treatment outcomes of KAP. Based on reports of preliminary findings, we speculate that adjunct psychotherapy, changes in perspective, and spirituality may also play a role.

Improving psychiatric nurses' competencies in spiritual care and integration of clients' religion/spirituality into mental healthcare: outcomes of an online spiritual care training program

BACKGROUND

Religion/spirituality (R/S), which is associated with individuals' well-being and psychological health, plays a significant role in most clients' lives in healthcare systems. Although clients in mental healthcare settings prefer their R/S to be employed in nursing care, R/S has neither been adequately integrated into mental healthcare nor discussed in the assessment and nursing interventions of mental healthcare. Evidence shows that most psychiatric nurses receive little or no training in spiritual care (SC) and are unable to integrate clients' R/S into mental healthcare. To address this gap, the present study aimed to investigate the effects of an online SC training program on psychiatric nurses' competencies in SC and the integration of clients' R/S into mental healthcare.

METHODS

This experimental study was conducted with nurses working in a psychiatric hospital affiliated with a large University of Medical Sciences in southeast Iran. Random sampling was performed and 95 nurses were assigned to the intervention (n = 50) and control (n = 45) groups. Online SC training was conducted for the intervention group in four sessions over four weeks. Data were collected using the Self-Assessment of Spiritual Care Competency and R/S Integrated Practice Assessment Scale before and one month after the training program.

RESULTS

There were no significant differences between the two groups before training (p > 0.05). After the training, nurses in the intervention group obtained significantly higher scores in competencies in SC and integration of clients' R/S into mental healthcare compared to the control group, with a considerable effect size (P < 0.05).

CONCLUSION

The online training program positively affected psychiatric nurses' competencies in SC and the integration of clients' R/S into mental healthcare. Since SC is a critical need for clients, specifically in mental healthcare settings, nurses must receive continuous education to provide SC to various clients.