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

Examining recovery and mental health service satisfaction among young immigrant Muslim women with mental distress in Quebec

OBJECTIVE

The overall aim of this study was to understand the experiences and perspectives of immigrant Muslim women in Quebec living with mental illness, who have recently used formal mental health services such as an accredited therapist, psychologist, or clinician. Specific objectives included (i) eliciting and examining their self-identified barriers and facilitators to recovery; (ii) exploring links between religion and mental health; and (iii) self-reported satisfaction with mental health services received.

METHODS

We adopted a qualitative approach, facilitating the prioritization of participant perspectives. This involved semi-structured interviews with 20 women who (i) identified as Muslim; (ii) had used mental health services in the last three years; and (iii) were 18 + years of age. Interviews were transcribed and analyzed using thematic analysis techniques.

RESULTS

Three prominent themes emerged from the analysis. These themes were (i) stigma and misunderstandings in families (especially parents) and sometimes in the ethno-religious community, both acting as barriers to health service utilization and recovery; (ii) frustrating clinical experiences within formal mental health care settings, in particular a perceived lack of cultural and religious competence, which negatively affected service utilization and the development of a therapeutic alliance; and (iii) deeply-held religious beliefs, practices and trust in God imparting a rhythm, purpose and meaning, which were strong facilitators to recovery.

CONCLUSIONS AND IMPLICATIONS FOR PRACTICE

These findings suggest that recovery from mental illness can be advanced by a three-pronged approach in this population. First, anti-stigma mental health literacy interventions could be held in collaboration with Muslim community groups. Second, there is a need for further religious and cultural competence interventions, resources and trainings for mental health professionals working with Muslims. Third, self-care resources should be developed that harness aspects of religious practices that can give structure, meaning, purpose and hope. All this could ultimately foster recovery in this population.

Religious Involvement and DSM-IV Anxiety Disorders Among African-Americans

ABSTRACT

This study examined the relationship between eight measures of religious involvement and five anxiety disorders among a nationally representative sample of African-Americans ( N = 3403). The Diagnostic and Statistical Manual of Mental Disorders, 4th Edition , World Mental Health Composite International Diagnostic Interview was used to assess 12-month and lifetime prevalence for each disorder. Logistic regression indicated weekly service attendance was inversely associated with 12-month and lifetime panic disorder, lifetime agoraphobia, and 12-month and lifetime posttraumatic stress disorder (PTSD). Prayer was inversely associated with 12-month agoraphobia, 12-month social phobia, and lifetime PTSD. Listening to religious radio and looking to God for strength were also inversely related to, respectively, 12-month and lifetime panic disorder. Conversely, reading religious materials was positively associated with 12-month panic disorder, 12-month agoraphobia, lifetime PTSD, and lifetime generalized anxiety disorder. The results are discussed in light of conceptual models that specify multiple and sometimes divergent pathways through which religion impacts health, and suggestions for clinicians addressing anxiety disorders are delineated.

Individuals' Use of Religion in Response to the COVID-19 Pandemic as Complementary to Their Use of Medically Recommended Responses

Many individuals have engaged in behaviors to cope with and mitigate the COVID-19 pandemic, including mask wearing and physical distancing. This study considers the extent to which individuals have also engaged in religious behaviors in response to the pandemic and how those responses are associated with behaviors like mask wearing. Using data from a probability survey of U.S. adults, our analysis finds that over half of the respondents have engaged in pandemic-related prayer and about one-fifth have taken other religious steps in response to the pandemic, such as reading religious texts or carrying religious items for protection. All else being equal, Republicans are significantly less likely to have undertaken religious steps in response to the pandemic relative to Democrats, suggesting that the politicized nature of the pandemic influences religious responses as well. The analysis also finds that religious responses to the pandemic-especially prayer-are positively associated with mask wearing and physical distancing. These findings suggest that religious responses to the pandemic are not inherently opposed to undertaking responses recommended by scientific and medical authorities.

Agentic and Receptive Hope: Understanding Hope in the Context of Religiousness and Spirituality through the Narratives of Salvadoran Youth

Hope contributes to positive development in adolescents, and religious and spiritual contexts may be particularly important for developing and supporting hope. However, extant literature on hope, religion, and spirituality neglects their synergistic relation, leaving questions about how they work together to support development. In this study, we explore how religiousness and spirituality (R/S) inform hope by identifying unique synergies that might be particularly useful in difficult contexts. Multilevel qualitative content analyses of interviews conducted with 18 thriving Salvadoran adolescents (50% female, Mage = 16.39 years, SD = 1.83) involved in a faith-based program provided evidence that the ideological and relational resources associated with R/S informed these adolescents’ agentic and receptive hopes. Agentic hopes, identified through expressed hopeful future expectations, revealed that adolescents held beyond-the-self hopes focused on benefiting three distinct targets: God, community, and family. Youth also described “sanctified hopes”, which were hopes focused on fulfilling God’s purposes directly and indirectly. Analyses of receptive hopes, which consider how hope is shaped and empowered by context, revealed that for these youth, hope was experienced in seven key contexts: self, caring adult relationships, family, God, youth development sponsor, social activities, and peers. Implications for fostering hope in R/S contexts within low-to-middle-income countries are discussed.

Coping with an Evil World: Contextualizing the Stress-Buffering Role of Scripture Reading

This research note advances the religious coping literature by testing whether belief in an evil world conditions the stress-moderating role of scripture reading. Hypotheses are tested with original data from a survey of Black, Hispanic, and White American churchgoers from South Texas (2017-2018; n = 1,115). Our findings show that reading scripture for insights into the future attenuates the positive association between major life events and psychological distress, but only for congregants who do not believe the world is fundamentally evil and sinful. For congregants who believe the world is evil, scripture reading amplifies the association between life events and distress. Whether scriptural coping is beneficial for mental health could be contingent on a believer's broader assumptions about the nature of the world we live in.

Keeping hope alive: Racial-ethnic disparities in distress tolerance are mitigated by religious/spiritual hope among Black Americans

Racial and ethnic minorities, including Blacks/African-Americans and Hispanics/Latinos,indicate lower tolerance to psychological distress (DT) and secular hope yet endorse more religious and spiritual hope than their non-Hispanic White (NHW) counterparts. Whether racial-ethnic minorities derive greater benefit from non-secular hope on the tolerance of psychological distress remains unclear. Self-reported endorsement of religious/spiritual (R/S) hope, secular hope, DT, and a number of other psychosocial, R/S and sociodemographic variables were analyzed from a nationwide survey of persons aged over 18 years (N = 2875) identifying as Black (14.2%), Hispanic (15.4%), or NHW (67.3%) using multiple regression. Overall, higher levels of both R/S and secular hope predicted greater DT. In turn, greater DT was associated with lower psychosomatic distress. Compared to NHW, the ethnic-minority groups reported lower overall levels of DT. An interaction for race-ethnicity further revealed that compared to distress intolerant NHW, Blacks/African-Americans at lower levels of DT report higher R/S and secular hope. Hispanics/Latinos were also higher on R/S and secular hope, but endorsed lower hope at higher levels of DT than the reference group. Although hope is considered a more passive form of coping, it is more frequently endorsed in marginalized ethnic-minority groups. However, compared to NHW, differences do exist in the extent to which R/S hope mitigates DT in Blacks/African-Americans compared to Hispanics/Latinos.

The Influence of Prayer and Family Worship on Relationship Functioning among Married Adults in the Caribbean and Latin American

Religion and its practice have been found to significantly influence marital satisfaction and quality. However, there is a paucity of research that has explored these relationships among married adults living in the Caribbean and Latin America. This study examines the influence of prayer and family worship on relationship satisfaction, emotional attunement, conflict resolution and belief in traditional gender roles among Christian Caribbean and Latin American married adults. Data were gathered from 3997 Seventh-day Adventist (SDA) adults in the Caribbean and Latin America. Hierarchical multiple regression (HMR) analyses were conducted to evaluate the associations between religious practices (personal prayer, family worship, church attendance, and bible study) and relationship outcomes (relationship satisfaction, emotional attunement, conflict resolution, beliefs in traditional roles) independent of gender and level of education. The results suggest that married adults who spend more time in habitual prayer and at least weekly family worship experience higher levels of relationship satisfaction, emotional attunement and satisfaction with how conflicts were resolved. Additionally, married adults who were more likely to have a daily prayer life also reported having more egalitarian beliefs about roles and responsibilities in their relationships. These findings highlight the significant influence prayer and family worship have on relationship satisfaction and functioning.