Benevolent Images of God, Gratitude, and Physical Health Status

Impact of spirituality on elderly people's quality of life and life satisfaction after acute myocardial infarction: Iranian hospital-based study

BACKGROUND

As people age, survival after a heart attack can affect their quality of life and lead to a decrease in life satisfaction. After a myocardial infarction, elderly patients may experience physical, psychological, emotional and social changes that affect their thoughts and behaviour in relation to spirituality.

AIMS

To investigate the relationship between spiritual well-being and other sociodemographic and medical history-related factors on quality of life and life satisfaction among elderly people after myocardial infarction.

METHOD

In a census-based cross-sectional study conducted at the Imam Reza Hospital in Amol, Iran, from May 2020 to May 2021, data on sociodemographics, medical history, subjective well-being, life satisfaction and quality of life were collected from 502 participants who were referred at the heart clinic.

RESULTS

The findings showed that spiritual well-being dimensions (religious well-being, [self-assessment of one's relationship with God], and existential well-being, [self-assessment of one's sense of purpose in life and life satisfaction]) were not significantly associated with life satisfaction, but a high perception of both dimensions of spiritual well-being were associated with higher self-reported quality of life. A history of past-year hospital admission and cardiopulmonary resuscitation were significant predictors of life satisfaction, and educational level was a predictor of quality of life.

CONCLUSIONS

The study found no significant association between spiritual well-being and life satisfaction among elderly people following myocardial infarction. This finding might have been influenced by the physical and emotional challenges experienced by the participants during the COVID-19 pandemic. Further studies are needed to confirm this relationship.

Is Religion Special?

Religion makes unique claims (e.g., the existence of supernatural agents) not found in other belief systems, but is religion itself psychologically special? Furthermore, religion is related to many domains of psychological interest, such as morality, health and well-being, self-control, meaning, and death anxiety. Does religion act on these domains via special mechanisms that are unlike secular mechanisms? These could include mechanisms such as beliefs in supernatural agents, providing ultimate meaning, and providing literal immortality. We apply a critical eye to these questions of specialness and conclude that although it is clear that religion is psychologically important, there is not yet strong evidence that it is psychologically special, with the possible exception of its effects on health. We highlight what would be required of future research aimed at convincingly demonstrating that religion is indeed psychologically special, including careful definitions of religion and careful attention to experimental design and causal inference.

General Gratitude and Gratitude to God: Associations with Personality and Well-Being

A growing body of research has focused on distinguishing general forms of gratitude from gratitude to God. We contributed to this area of research by examining correlates of personality traits and meaning in life in a cross-sectional study (N = 1,398). General gratitude was more strongly positively related to honesty-humility, extraversion, conscientiousness, agreeableness, openness, and meaning in life than gratitude to God. Moreover, gratitude to God moderated the positive relationship between general gratitude and meaning in life such that the relationship was stronger at lower than higher levels of gratitude to God. The results suggest that general forms of gratitude may be more important for well-being and positive traits than gratitude to God. General forms of gratitude may be particularly beneficial among less religious people, while gratitude to God may be particularly beneficial for people's well-being among those who are less grateful in general.

The Relationship Between Religious/Spiritual Beliefs and Subjective Well-Being: A Case-Based Comparative Cross-National Study

The most unique aspect of religiosity/spirituality (R/S), supernatural beliefs, and their relationship with SWB has hardly been examined. This study explores the relationship between six R/S supernatural beliefs and SWB, in a case-based comparative cross-national design including two religious and two secular nations. Data were obtained from the International Social Survey Programme (ISSP) Religion IV module from the religious countries of the USA (n = 1060) and Turkey (n = 1353) and the secular countries of Denmark (n = 1281) and Czech Republic (n = 1112). SWB was measured as happiness and self-rated health. Statistical analyses were performed using binary logistic regression models replicated across countries. Results indicated that the American sample showed no evidence of relationships between R/S and SWB outcomes capable of improving the model over demographic and service attendance covariates. In Turkey, some R/S beliefs were found to be statistically significantly related to SWB, with positive and negative associations with happiness. No associations were found in the secular countries. Findings were discussed in the light of previous research and interpreted from a terror management theory perspective.

Moderating Effect of Help-Seeking in the Relationship between Religiosity and Dispositional Gratitude among Polish Homeless Adults: A Brief Report

Although empirical reports draw attention to the pathological aspects of the functioning of the homeless, recent studies show the benefits related to the elevating roles of different positive phenomena in coping with difficulties for this group of people. The main goal was to verify whether there is a direct relationship between religiosity and gratitude among the homeless, and whether this association is moderated by the reported help-seeking since both religiosity and gratitude seem to play an important role in homeless people’s lives. In total, 189 homeless persons participated in the study. Their mean age was M = 56.55 (SD = 12.39; range = 27–86). Most respondents were men (n = 119; 63%). The Scale of Religious Attitude Intensity and the Gratitude Questionnaire were used. The outcomes presented a statistically significant positive correlation between religious attitude and gratitude (r = 0.326***, p = 0.001). Help-seeking played a moderatory role in this relationship. Therefore, it can be assumed that the relationship between religiosity attitude intensity and dispositional gratitude is stronger when homeless persons seek specific help from other people or institutions compared to when they do not look for assistance. Homeless people, overcoming their limitations by actively asking for help, can strengthen their bonds with God (faith, religiosity) and with others (dispositional gratitude).

The Mediating Effect of Dispositional Gratitude on the Relationship between Religious Struggles and Self-Esteem: Preliminary Results

In comforting or distressing circumstances, individuals tend to have various perceptions of themselves. It seems that religious comfort and religious distress correlate differently with people’s self-esteem. Since the relationship between religiosity and self-esteem is not only direct but can be mediated by other factors that are recognized as buffers against adverse situations, our main goal was to verify whether dispositional gratitude may have an indirect effect on the association between both variables. The research involved data from 254 participants aged 18 to 25 (M = 21.24; SD = 2.09) and included 192 women (76%) and 62 men (24%). To measure the title variables, we used: the Religious Comfort and Strain Scale (RCSS), the Rosenberg Self-Esteem Scale (RSES), and the Gratitude Questionnaire (GQ-6). The results showed that people who consider religion as a source of comfort express positive attitudes toward the self and recognize others’ kindness, as well. In contrast, people who consider religiosity as a cause of fear, stress, and internal strain tend to display a lower subjective sense of personal worth and lower appreciation of the positivity around them. Moreover, gratitude had a mediatory effect on the relationships between religious comfort/negative emotions toward God and self-esteem.

Gratitude Questionnaire (GQ-6)-Exploring Psychometric Properties in India

Due to culture-based differences in conceptualization, expression, and gratitude experience, the GQ-6 scale has been validated in different countries. The present study examines the adaptability of the Gratitude Questionnaire (GQ-6) scale in India. Two studies are conducted to evaluate the psychometric properties of GQ-6 for Indian college students. The first study explores factorial validity, reliability, and measurement invariance of the scale. Appropriate factor loading in exploratory factor analysis and model fit indices in confirmatory factor analysis (CFA) provides empirical evidence of the scale's factorial validity. The second study investigates the convergent and criterion validity of the scale. A positive correlation with positive affect (PANAS scale) and life satisfaction (Wheel of Life Scale) and a negative association with negative affect (PANAS scale) establish criterion validity of GQ-6. The results conclude adequate suitability of the GQ-6 scale for Indian college students.

Give Thanks in All Circumstances? Gratitude Toward God and Health in Later Life after Major Life Stressors

Gratitude is foundational to well-being throughout the life course, and an emerging body of work suggests that older adults may be more inclined to attribute gratitude to a non-human target (God). Drawing on life course theory and Erikson's lifespan development framework, we use data from a national sample of Christian older adults from the United States (N = 1,005) to examine whether gratitude toward God buffers the noxious health effects of the death of a loved one or personal illness. Results suggest that gratitude toward God tends to predict better age-comparative and global self-rated physical health in the aftermath of stress, a moderation effect which is partially mediated by stronger beliefs in God-mediated control (that God is a collaborative partner in dealing with problems). We conclude by proposing some interventions for clinicians and counselors centered around gratitude and religiosity that may assist older adults in coping with major life stressors.

Beneficiaries or Charity: The Influence of the Source of Acknowledgments

This study employs entitativity theory to explore how acknowledgment letters from various thankers (e.g., a group of beneficiaries, a charity) influence donors' subsequent donation desires. This empirical research consists of three experiments. Study 1 reveals that an acknowledgment letter from a group of beneficiaries elicits more favorable subsequent donation desires than an acknowledgment letter from a charity. To shed light on the psychological mechanism underlying this effect, Study 2 shows that a categorical appellation can enhance the effects of an acknowledgment letter sent by a charity. Study 3 reveals that the influence of the thanker is stronger under no external pressure conditions (than under external pressure). The current study offers insightful suggestions for the management and administration of charities.

The Sociology of Prayer: Dimensions and Mechanisms

The sociology of prayer has a long history and routinely stresses the centrality of prayer to religious belief and ritual solidarity. Still, we have struggled to clearly define the parameters of prayer and the various components of this ubiquitous practice. Drawing from a comprehensive literature review of prayer research, we propose that there are four conceptually distinct dimensions of the private prayer experience which vary across religious cultures and traditions; they are (1) the quantity of prayer, (2) the style of prayer, (3) the purpose of prayer, and (4) prayer targets. Our proposed measures of these dimensions offer researchers a framework to better theorize and investigate the social mechanisms which produce variation in prayer as well as the individual and social outcomes of prayer. In particular, we discuss how each prayer dimension fits within specific theoretical framings to better test the extent to which the emotional, rational, and behavioral elements matter to prayer outcomes.

Gratitude and Its Conceptualization: An Islamic Perspective

Employees constitute an integral part of every organization, and their behaviours cultivate success or failure for the entire industry. Each organization should be cognizant of its employees' behaviours that can be translated through their behavioural outcomes. One of such outcomes is the level of gratitude (Shukr in Islamic perspective) that can be conceptualized further by establishing its link with employees' social or pro-social behaviours using lens of Islamic philosophy. The literature from the perspective of Holy Quran and Sunnah (Prophet's practices) suggests that a good number of employees working in different industries have an element of dissatisfaction reflected through various factors including lack of Shukr (gratitude). This calls for a conceptual undertaking along with its subsequent empirical assessment as the former needs a robust and holistic understanding before proceeding to the latter. The study begins with a strong conceptualization by comparing conventional and Islamic perspective of Shukr and to synthesize key factors which can later help in scale development of Shukr. After a careful comparison between conventional and Islamic viewpoints, three components (dimensions) of Shukr were conceptualized such as Shukr bi'l-qalb (gratitude expressed by inner feelings), Shukr bi'l-lisan (gratitude expressed by tongue) and Shukr bi'l-badan wa'l-arkan (gratitude expressed by body and limbs). This conceptualization can potentially serve as a tool to examine the level of contentment, employees exhibit at workplace which eventually leads to life and job satisfaction.

Direct and Indirect Effects of Trait and State Gratitude on Health-Related Quality of Life in a Prospective Design

Gratitude has been consistently linked to well-being, but its influence on health-related functioning is not well understood. Furthermore, research suggests the need to differentiate between-person and within-person effects of personality characteristics, and research on gratitude and health has not typically done so. This prospective study aimed to (1) differentiate the unique effects of trait and state gratitude on health-related quality of life (HRQoL) and (2) test state gratitude as a mediator between baseline trait gratitude and subsequent HRQoL. Undergraduate participants (N = 141) completed a trait gratitude measure at baseline and then repeated measures of weekly state gratitude and HRQoL over eight weeks. Multilevel models examined baseline trait gratitude, state gratitude averaged across the study (person aggregate) as between-person individual differences, and within-person variability in state gratitude (person-centered) as predictors of HRQoL, as well as the indirect effect of trait gratitude on HRQoL via state gratitude. Greater aggregate and person-centered state gratitude each predicted higher HRQoL. Baseline trait gratitude did not have a significant direct effect but prospectively predicted higher HRQoL via higher weekly state gratitude. Results suggest that understanding effects of gratitude on health-related perceptions requires accounting for both between-person individual differences and within-person fluctuation in state gratitude.

Reading the Bible, Stressful Life Events, and Hope: Assessing an Overlooked Coping Resource

Many people rely on religion to deal with the stressors in their lives. The purpose of this study is to examine a religious coping resource that has received relatively little attention-reading the Bible. We evaluated three hypotheses: (1) reading the Bible moderates the relationship between stress and hope; (2) people who read the Bible more often are more likely to rely on benevolent religious reappraisal coping responses; and (3) individuals who rely on benevolent religious reappraisals will be more hopeful about the future. Support was found for all three hypotheses in our analyses.

Relational spirituality and quality of life 2007 to 2017: an integrative research review

BACKGROUND

Despite the increasing number of evidence-based research on relational spirituality (RS) and quality of life (QoL) in medical-health research, little is known about the links between RS and QoL outcomes and the mechanisms by which RS aspects are functionally tied to QoL.

OBJECTIVE

To determine how RS is perceived/positioned in relation to QoL, we (a) examined recent available data that identify and appraise the links between RS and QoL; (b) identified themes emerging from the association between RS and QoL, and (c) discussed the implications of the effects of RS on QoL outcomes.

METHODS

We conducted an integrative research review of English-language peer-reviewed articles published between 2007 to March 2017 which examined an association between RS and QoL, as identified from a search of three databases: PubMed, PsycINFO, and ScienceDirect.

RESULTS

A total of 20 studies were analysed. Of these, twelve (60%) reported positive association between RS and QoL, three (15%) studies reported inverse associations, whereas five (25%) studies showed evidence of lack of association (with two out of the five studies showing an indirect association). Physical health and psychological functioning were the most researched domains of QoL, and some studies suggest an attachment-based model of RS in the last 10 years of RS and QoL research. Studies conducted with participants with serious illnesses ranging from dementia, cardiac arrest, and breast cancer reported no association between RS and physical health. Our review shows evidence of both the direct and/or indirect effects of RS on QoL as a possible spiritual coping model for complementary alternative health therapy, albeit occurring through several religious-related psychosocial conduits.

CONCLUSION AND IMPLICATION

RS appears to be associated with health benefits as indicated across QoL domains. General medical practitioners and other healthcare agencies could benefit from the understanding that a spiritual coping model could aid their patients, and therefore their clinical practices, in the healing process.

Neuroanatomical correlates of familial risk-for-depression and religiosity/spirituality

OBJECTIVE

To examine potential neural substrates that underlie the interplay between religiosity/spirituality and risk-for-depression. A new wave of data from a longitudinal, three generation study of individuals at high risk for depression is presented. In addition to providing new longitudinal data, we extend previous findings by employing additional (surface-based) methods for examining cortical volume.

MEASURES PARTICIPANTS AND METHODS

Magnetic resonance imaging (MRI) scans were collected on 106 second and third generation family members at high or low risk for major depression defined by the presence or absence of depression in the first generation. Religiosity/spirituality measures were collected at the same time as the MRI scans and comprised self-report ratings of personal religious/spiritual (R/S) importance and frequency of religious attendance. Analyses were carried out with Freesurfer. Interactive effects of religiosity/spirituality and risk-for-depression were examined on measures of cortical thickness and cortical surface area.

RESULTS

A high degree of belief in the importance of religion/spirituality was associated with both a thicker cortex and a larger pial surface area in persons at high risk for familial depression. No significant association was found between cortical regions and religious attendance in either risk group.

CONCLUSIONS AND RELEVANCE

The results support previous findings of an association between R/S importance and cortical thickness in individuals at high risk for depression, and extend the findings to include an association between R/S importance and greater pial surface area. Moreover, the findings suggest these cortical changes may confer protective benefits to religious/spiritual individuals at high risk for depression.

Spirituality/Religiosity: A Cultural and Psychological Resource among Sub-Saharan African Migrant Women with HIV/AIDS in Belgium

Spirituality/religion serves important roles in coping, survival and maintaining overall wellbeing within African cultures and communities, especially when diagnosed with a chronic disease like HIV/AIDS that can have a profound effect on physical and mental health. However, spirituality/religion can be problematic to some patients and cause caregiving difficulties. The objective of this paper was to examine the role of spirituality/religion as a source of strength, resilience and wellbeing among sub-Saharan African (SSA) migrant women with HIV/AIDS. A qualitative study of SSA migrant women was conducted between April 2013 and December 2014. Participants were recruited through purposive sampling and snowball techniques from AIDS Reference Centres and AIDS workshops in Belgium, if they were 18 years and older, French or English speaking, and diagnosed HIV positive more than 3 months beforehand. We conducted semi-structured interviews with patients and did observations during consultations and support groups attendances. Thematic analysis was used to analyse the data. 44 women were interviewed, of whom 42 were Christians and 2 Muslims. None reported religious/spiritual alienation, though at some point in time many had felt the need to question their relationship with God by asking "why me?" A majority reported being more spiritual/religious since being diagnosed HIV positive. Participants believed that prayer, meditation, regular church services and religious activities were the main spiritual/religious resources for achieving connectedness with God. They strongly believed in the power of God in their HIV/AIDS treatment and wellbeing. Spiritual/religious resources including prayer, meditation, church services, religious activities and believing in the power of God helped them cope with HIV/AIDS. These findings highlight the importance of spirituality in physical and mental health and wellbeing among SSA women with HIV/AIDS that should be taken into consideration in providing a caring and healthy environment.