Intrinsic religiousness and religious coping as life stress moderators for Catholics versus Protestants

Religiosity, Religious Orientation, and a Good Night's Sleep: The Role of Anxiety and Depression

Religious belief can be beneficial to mental health, particularly in relation to anxiety and depression, both of which are strongly linked to poor sleep. This study aimed to investigate the role of anxiety and depression as mediators in the relationship between religiosity/religious orientation and sleep health in the Druze community in Israel. The cross-sectional study included 93 religious and 140 non-religious Druze adults who completed a questionnaire and a 2-week sleep diary. We tested the effects of religiosity (yes/no) and religious orientation (religion as end, means and quest) on sleep quality and efficiency. Next, we examined anxiety and depression as mediators in these relationships. Eighty-three (35.6%) respondents had borderline or clinical anxiety, while 24(10.3%) had borderline or clinical depression. Thirty (12.9%) reported poor sleep quality. In mediation models, anxiety fully mediated the relationship between religiosity and sleep quality (β = 0.195, 95% CI [0.109-0.296]); religiosity and sleep efficiency (β = 0.619, 95% CI [0.193-1.137]); religion as end and sleep quality (β = 0.091, 95% CI [0.046-0.150]); religion as end and sleep efficiency (β = 0.304, 95% CI [0.094-0.577]); religion as quest and sleep efficiency (β = -0.325, 95% CI [-0.575-0.086]). Additionally, anxiety partially mediated the relationship between religion as quest and sleep quality (β = -0.096, 95% CI [-0.152-0.052]). In all models, non-religious status, lower levels of religion as end, and higher levels of religion as quest predicted higher anxiety, which in turn predicted lower sleep quality and efficiency. Other models were non-significant for anxiety or depression. Anxiety plays a crucial role in the relationship between religiosity, religious orientation and sleep health. Religious individuals experience less anxiety and report better sleep quality.

Psychosocial predictors of distress in East and West Germans during the COVID-19 pandemic

BACKGROUND

Psychological (meaning in life, science attitude, internal locus of control, religiosity), and social factors (social support, cohesion) can counteract stressor-related distress. We investigated these factors' links with peri-pandemic distress (depression, anxiety, intrusions) and whether they weakened the impact of being affected by the COVID-19 pandemic. We compared prior East and West Germans on predictors and distress to investigate if their different backgrounds created lasting differences.

METHODS

A population-representative German sample aged 45 to 70 (N = 380) in terms of age, sex, and school education completed online questionnaires in May-July 2020 and June-July 2021. We examined the predictive relations with correlation, forward inclusion regression, and moderation analyses.

RESULTS

Social support predicted lower distress, also prospectively. Meaning in life predicted lower distress cross-sectionally. Religiosity predicted greater distress. Life meaning and social support partly weakened the link between being affected by the pandemic and distress, religiosity and science attitude strengthened this link. The only significant East/West difference was in religiosity, which was higher in the West.

CONCLUSION

Social resources appeared particularly important in adjusting to the pandemic. The identified predictors may inform interventions. East and West Germans' similarity might indicate that their post-war separation did not create lasting differences in the investigated factors.

ACEs and Mental and Behavioral Health: Examining Maltreatment vs. Household Dysfunction and the Moderating Role of Spirituality

Purpose

Different types of adverse childhood experiences (ACEs) may be differentially linked to mental and behavioral health. Additionally, spirituality is associated with well-being, but little research has examined whether it is protective in the context of ACEs. The present study examines the influence of maltreatment and household dysfunction ACEs on distress, substance use, and sexual risk taking, and tests whether spirituality moderates the associations between childhood maltreatment, household dysfunction and distress, substance use, and sexual risk taking.

Method

314 college students completed the ACE-Q and measures of general mental (distress) and behavioral (substance use, sexual risk taking) health. To examine the distinct effects of maltreatment and household dysfunction on mental and behavior health, linear regression models that included both ACE types as predictors were constructed for each of the health variables. Moderation between spirituality and each type of ACEs was then examined for each outcome.

Results

Childhood maltreatment predicted greater distress and sexual risk-taking even after accounting for household dysfunction, and household dysfunction predicted greater substance use even after accounting for childhood maltreatment. Childhood maltreatment interacted significantly with spirituality to predict distress, but in the opposite direction than was hypothesized. That is, the relationship between cumulative childhood maltreatment ACEs and distress was stronger among those with higher levels of spirituality.

Conclusions

Results suggest that childhood maltreatment and household dysfunction ACEs are linked to distinct mental and behavioral health consequences among young adults. Additionally, while spirituality is associated generally with better mental and behavioral health, our findings suggest that it does not buffer the impacts of childhood maltreatment or household dysfunction.

Masculine Discrepancy Stress, Subjective Well-Being, and the Buffering Role of Religiosity

Although several studies have reported an inverse association between masculine discrepancy stress-the perceived failure to conform to internalized normative expectations of masculinity-and well-being, researchers have yet to consider the potential moderating or buffering role of religiosity. Regression analyses of data collected from a national sample of men (n = 2,018), the 2023 Masculinity, Sexual Health, and Politics survey indicated that masculine discrepancy stress was consistently associated with lower levels of subjective well-being, including poorer self-reported mental health, less happiness, and lower life satisfaction. We also observed that these associations were attenuated or buffered among men who reported regular religious attendance and greater religious salience. Taken together, our findings suggest that different expressions of religiosity may help to alleviate the psychological consequences of masculine discrepancy stress. More research is needed to incorporate dimensions of religion and spirituality into studies of gender identity and subjective well-being.

"God wastes nothing": A consensual qualitative study of coping among Catholic individuals with cancer diagnoses

While religious meaning-making has been extensively studied, emic religious coping remains largely unexplored. This consensual qualitative research study explored Catholic cancer survivors' (N = 22) descriptions of drawing on their religious framework throughout their cancer journeys. Findings revealed distinctive Catholic resources such as the power of blessings, drawing comfort from the saints and sacraments, and "offering up" suffering as a form of spiritual surrender, suggesting the existence of underlying theodicies of divine purpose as well as potential clinical resources. While many participants described spiritual struggles and questions, most found meaning through deepening their faith, helping others, and re-examining their priorities. Exploratory mixed-method analyses suggest that questioning God may promote turning toward faith, while being angry at God is associated with difficulty in doing so. The findings have implications for research, pointing to emic practices that merit further study.

In COVID We Trust: The Impact of The Pandemic on Religiousness-Evidence from Italian Regions

By changing many aspects of everyday life, the COVID-19 pandemic and the social distance policies implemented to face it have affected the behaviour of people all over the world. Has the pandemic also affected people's approach towards the divine? Previous evidence suggests that prayer searches on the Internet rose during the pandemic and that people tend to rely mainly on intrinsic rather than extrinsic religiousness to cope with adversity. In the present contribution, using a set of panel random effect estimators, we compare the change in religious attendance in Italian regions before and during the pandemic. Our results suggest that there has been an increase in religiousness during the COVID-19 pandemic. Our findings are robust to several specifications of the model and to different estimators. This suggests that people derive more comfort from religious activities during hard times that are characterized by uncertainty.

When fear about health hurts performance: COVID-19 and its impact on employee’s work

This study utilized terror management and conservation of resources theory to fulfill its aim of investigating the effects of fear of contamination of COVID-19 on performance of employees in the banking sector of Pakistan. A survey was conducted to collect data in two waves from 206 bank employees in Punjab region. SPSS was used for data analysis. The results demonstrated that such fear leads to emotional exhaustion which in turn negatively affects employee’s work performance. However, the perceptions of better precautionary measures taken by the organization against the spread of the disease moderated the said relationship and weakened the strength of fear on performance through emotional exhaustion. Amid the widespread fear, panic and detrimental effects of COVID-19 on organizations and economies of the worlds, this research has implications for policy makers by showing the importance of organizational measures taken and displayed to employees in decreasing the negative effects of extensive fear and uncertainty prevailing due to the pandemic.

Spirituality during COVID-19 in Northern Italy: The experience of participating in an online prayer group

Spirituality has ascendant value during times of adversity. Religious activities have beenfound to increase spirituality, and therefore might be considered a coping resource for the individual. The present research aims to explore participants' experience in an online Catholic prayer group in northern Italy that was held throughout the period of COVID-19 social restrictions. The group comprised 16 Catholic individuals aged 34 to 85, who were interviewed in writing following a protocol of four open-ended questions. The results reported four main thematic areas: (1) the benefits of the spiritual journey while coping with the pandemic; (2) the potential of the online setting; (3) the challenges of the online setting; and (4) the bond with God and how it evolved during the pandemic. The findings confirm the valuable contribution of the on-line group religious activity to the participants'    wellbeing, particularly during the time of social distancing.

In crisis, we pray: Religiosity and the COVID-19 pandemic

In times of crisis, humans have a tendency to turn to religion for comfort and explanation. The COVID-19 pandemic is no exception. Using daily and weekly data on Google searches for 107 countries, this research demonstrates that the COVID-19 crisis resulted in a massive rise in the intensity of prayer. During the early months of the pandemic, Google searches for prayer relative to all Google searches rose by 30%, reaching the highest level ever recorded. A back-of-the-envelope calculation shows that by April 1, 2020, more than half of the world population had prayed to end the coronavirus. Prayer searches remained 10% higher than previously throughout 2020, particularly so in Europe and the Americas. Prayer searches rose more among the more religious, rose on all continents, at all levels of income, inequality, and insecurity, and for all types of religion, except Buddhism. The increase is not merely a substitute for services in the physical churches that closed down to limit the spread of the virus. Instead, the rise is due to an intensified demand for religion: People pray to cope with adversity. The results thus reveal that religiosity has risen globally due to the pandemic with potential direct long-term consequences for various socio-economic outcomes.

Faith and science mindsets as predictors of COVID-19 concern: A three-wave longitudinal study

The COVID-19 pandemic allowed for a naturalistic, longitudinal investigation of the relationship between faith and science mindsets and concern about COVID-19. Our goal was to examine two possible directional relationships: (Model 1) COVID-19 concern ➔ disease avoidance and self-protection motivations ➔ science and faith mindsets versus (Model 2) science and faith mindsets ➔ COVID-19 concern. We surveyed 858 Mechanical Turk workers in three waves of a study conducted in March, April, and June 2020. We found that science mindsets increased whereas faith mindsets decreased (regardless of religious type) during the early months of the pandemic. Further, bivariate correlations and autoregressive cross-lagged analyses indicated that science mindset was positive predictor of COVID-19 concern, in support of Model 2. Faith mindset was not associated with COVID-19 concern. However, faith mindset was a negative predictor of science mindset. We discuss the need for more research regarding the influence of science and faith mindsets as well as the societal consequences of the pandemic.

Cross-Cultural Analysis of Spiritual Bypass: A Comparison Between Spain and Honduras

Religion and spirituality (R/S) serve as coping mechanisms for circumstances that threaten people's psychological well-being. However, using R/S inappropriately to deal with difficulties and problems in daily life may include the practice of Spiritual Bypass (SB). SB refers to avoiding addressing emotional problems and trauma, rather than healing and learning from them. On the other hand, coping strategies may be determined by the cultural context. This study aims to describe the presence of SB in individuals who may have experienced stressful situations and to understand the influence of culture on SB by comparing SB in two culturally different groups. The sample consists of a total of 435 people, 262 of Honduran nationality and 173 of Spanish nationality. Both groups are approximately equivalent in age and gender. The degree of SB, stressful events, perception of social support and spiritual well-being are examined, respectively, through the Spiritual Bypass Scale, and specific items and subscales from the Social Readjustment Rating Scale, Multidimensional Scale of Perceived Social Support, and the Functional Assessment of Chronic Illness Therapy - Spiritual Wellbeing. The results showed a higher spiritual well-being and use of SB in the Honduran sample as compared to the Spanish sample, but similar social support and stressful events. Furthermore, some of the factors predicting SB were different between the two samples. While age and a greater number of R/S practices were important in both samples, for the Honduran sample the variables that best explained SB were being a Christian, having greater social support, fewer stressful events, and greater attendance at church or temple. For the Spanish sample, however, the variable that best explained SB was studying R/S texts. Therefore, SB must be understood within the culture in which it develops, since in different cultural contexts it appears to relate to differing factors. Thus, SB becomes a possible functional or dysfunctional coping strategy depending on the social context.

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.

Comparison of Lifestyle of Catholics and Seventh-Day Adventists and the Relationship with Homocysteine as Risk Factor for Cardiovascular Diseases, a Cross-Sectional Study in Polish Males and Females

Background: A review of epidemiological data demonstrates relationships between defined health behaviours linked with religious affiliation and a reduced risk of developing and dying from Cardiovascular Disease (CVD). The aim of the study was to compare the lifestyle of Seventh-day Adventists (SDA) and Catholics (CA), to determine the relationship between the lifestyle of SDA, CA and the level of serum homocysteine as a risk factor for CVD. Methods: A cross-sectional study was conducted on 252 SDA and CA. The following tools were used: interview questionnaire, anthropometric measurement, the International Physical Activity Questionnaire (IPAQ), the Inventory of Health Behaviours (IHB), the Perceived Stress Scale (PSS-10), laboratory tests (homocysteine level), and the Fagerström Test for Nicotine Dependence (FTND). Results: Selected lifestyle elements, such as smoking cigarettes, drinking alcohol, physical activity, diet, Body Mass Index (BMI), health behaviours on the IHB, psychosocial factors and level of stress for CA were significantly different in comparison to SDA. The religion professed by the respondents was not significantly associated with the increased level of homocysteine as a risk factor for cardiovascular diseases (CVD). The level of homocysteine for CA were significantly different in comparison to SDA. The studied group of CA was significantly influenced by socio-demographic factors: gender, age, education, place of residence, BMI and lifestyle: drinking alcohol and smoking cigarettes, consumption of dark bread, pasta, and groats. For the studied group of SDA, the level of homocysteine was significantly influenced by socio-demographic factors such as gender, age, professional activity, and consumption of legumes. Conclusions: Public health professionals and nurses should develop culturally specific educational interventions.

Religious Coping, Hopelessness, and Suicide Ideation in Subjects with First-Episode Major Depression: An Exploratory Study in the Real World Clinical Practice

BACKGROUND

This study aimed to evaluate the potential relationships between religious coping, hopelessness, and suicide ideation in adult outpatients with the first episode of major depressive disorder (MDD).

METHODS

Ninety-four adult outpatients with MDD were assessed through the Hamilton Depression Rating Scale (HAM-D), the Beck Hopelessness Scale (BHS), and the Scale of Suicide Ideation (SSI). Religious coping was assessed with the Italian version of the Brief RCOPE scale, consisting of seven positive coping items (PosCop) and seven negative coping items (NegCop).

RESULTS

The results showed that the Brief RCOPE PosCop scale exhibited a strong inverse correlation with HAM-D, BHS, and SSI, whereas HAM-D and BHS were positively correlated with SSI. Brief RCOPE NegCop scores were positively correlated only with SSI. Regression analysis with SSI as the dependent variable showed that higher Brief RCOPE PosCop scores were associated with lower suicide ideation, whereas higher HAM-D and BHS scores were associated with higher suicide ideation.

CONCLUSION

Positive religious coping may be a protective factor against the development of suicide ideation, perhaps counteracting the severity of depressive symptoms and hopelessness. The evaluation of religious coping should be performed in all subjects with MDD in everyday clinical practice. However, this study was preliminary, and limitations must be considered.

Predicting the Happiness of Adolescents Based on Coping Styles and Religious Attitudes

The study aimed to predict the happiness of adolescents based on coping styles and religious attitudes. To this end, the correlational research methodology was used. In total, 381 subjects were selected from adolescents of Semnan (Eastern province of Iran), using multistage clustering sampling method. Research tools were Ways of Coping Questionnaire by Lazarus, Golriz and Barahani's Religious Attitude Questionnaire, and Oxford Happiness Questionnaire. Data analysis was performed in SPSS using Pearson's correlation coefficient and multiple regression analysis. Results of Pearson's correlation demonstrated a significant positive relationship between happiness of adolescents and variables of problem-focused coping styles (r = 0.31, P < 0.01) and religious attitudes (r = 0.129, P < 0.05). Meanwhile, a negative significant association was observed between emotion-focused coping styles and happiness (r = -0.184, P < 0.01). Moreover, results of multiple regression analysis indicated that the listed variables explained 17% of the variance of happiness in totality. According to the results, it is recommended that use of problem-focused styles be emphasized in addition to strengthening of religious attitudes to increase the happiness of adolescents.

Depressive Symptoms and Tobacco Use: Does Religious Orientation Play a Protective Role?

Many studies have established an association between depression and smoking. The main objective of this study was to determine whether religious orientation moderates the relationship between depressive symptoms and tobacco use. This study utilized a cross-sectional data collection strategy to examine the relationship among depressive symptoms, religious orientation, and tobacco use among undergraduate students (N = 349) at a midsize southeastern university. Participants completed a demographic questionnaire, the Center for Epidemiologic Studies Depression Scale, the Extrinsic/Intrinsic Religious Orientation Scale-Revised and the Drinking and Drug Habits Questionnaire. Analyses using hierarchical linear regression indicate a significant interaction effect (depressive symptoms × extrinsic religious orientation) on tobacco use. Additional moderation analyses reveal a significant interaction effect between depressive symptoms and the extrinsic-personal religious orientation on tobacco use. Results suggest that having an extrinsic religious orientation, and specifically, the extrinsic-personal subtype, can protect against the effects of depressive symptoms. In this regard, individuals who turn to religion for solace or comfort may be less likely to engage in tobacco use when experiencing depressive symptoms. Limitations, future directions, and implications are discussed.

Religiosity, Gender, and Natural Disasters: A Qualitative Study of Disaster-Stricken Regions in Iran

While religiosity is emerging as one of the more important subjects in disaster management, identifying gender differences in using religion as a coping method has attracted very little attention. The aim of this study was to explore the effects of religiosity on disaster-affected women and men in the setting of Iran. A field-based investigation using a qualitative approach was carried out to achieve the study's purpose. Data were collected using in-depth unstructured interviews with 25 participants who had been damaged by recent disasters. Two themes, negative and positive effects of religiosity, and five categories were extracted from the data. Women may be influenced by religion more than men, and thus, they can play key roles in strengthening the positive effects of religiosity.

Divine Emotions: On the Link Between Emotional Intelligence and Religious Belief

There have been only few attempts to explore the relationship between emotional intelligence (EI) and religiosity. However, none of them included measures of ability EI. In two studies, we investigated the potential associations between various aspects of religious belief and ability and trait EI. In Study 1 (N = 240), we found that ability EI was positively associated with general level of religious belief. Study 2, conducted among Polish Christians (N = 159), replicated the previous result on the connection between ability EI and religion. Moreover, both trait and ability EI were negatively correlated with extrinsic religious orientation and negative religious coping. Additional analysis showed that extrinsic orientation mediated the relationship between ability EI and religiosity.

Shame is bad and guilt is good: An examination of the impaired control over drinking pathway to alcohol use and related problems

Tension Reduction Theory (Kushner et al., 1994) suggests alcohol is used as a means to alleviate negative affect (NA) such as shame and guilt. Shame is an internalized response in which blame is placed on the self, while guilt is not internalized and the blame is placed on the situation (Dearing et al., 2005). This study aims to investigate relationships of shame and guilt to alcohol use and problems through the mechanisms of multiple facets of impulsivity (i.e. UPPS) and impaired control over drinking (IC), which reflect behavioral control processes. The sample consisted of 419 college students (53% female). We examined direct and indirect relationships of shame and guilt on alcohol use and related problems through facets of impulsivity and IC. Shame and guilt were found to diverge (Woien et al., 2003). We found that those higher on shame-proneness used more alcohol and experienced more alcohol-related problems through increased negative urgency and IC. Conversely, guilt-prone individuals used less alcohol and experienced fewer alcohol-related problems through less negative urgency and IC. Our findings suggest that guilt is an adaptive form of negative affect, particularly when it comes to alcohol-related outcomes.

Prayer, Meditation, and Anxiety: Durkheim Revisited

Durkheim argued that religion’s emphasis on the supernatural combined with its unique ability to foster strong collective bonds lent it power to confer distinctive social benefits. Subsequent research has confirmed these propositions with respect to religion and mental health. At the same time, meditation has been linked to mental health benefits in intervention-based studies. Our investigation offers a unique test of two comparable inhibitors of anxiety-related symptoms in the general population, namely, prayer versus meditation. Using data from the 2010 wave of the Baylor Religion Survey, we find that frequent communal prayer is correlated with an increased incidence of anxiety-related symptoms whereas worship service attendance is negatively associated with reported anxiety. Attendance also combines with communal prayer to yield anxiety-reducing benefits. Meditation, measured as a dichotomous indicator, is unrelated to reported anxiety in our sample of American adults. Our study underscores the selective efficacy of collective forms of religious expression, and points to several promising directions for future research.

The Joiners' Scale: Validation of a Measure of Social-Complexity

This report concerns the validation of a questionnaire designed to assess social-complexity or the extent to which individuals attempt to join and maintain memberships in a number of diverse groups. Three studies ( ns of 118, 63, and 125) attest to the single-factor instrument's internal consistency, test-retest reliability, and validity. In addition, higher scores on the joiners' social-complexity measure were significantly correlated with positive scores on several measures of psychological adjustment. Suggestions for use of the instrument are provided.

Religion as Moderator of the Depression-Health Connection

This study used a representative community-based sample of men and women born in the San Francisco Bay Area in the 1920s to investigate the long-term relations between religiousness, spirituality, depression, and physical health. In late adulthood (age late 60s/mid-70s), religiousness buffered against depression associated with poor physical health, with highest levels of depression observed in the low-religiousness-poor-physical-health group. The buffering effect of religiousness was present after controlling for social support and was predicted longitudinally using religiousness scored in middle adulthood (age 40s)—a time interval of approximately 30 years. Spirituality, operationalized in terms of adherence to noninstitutionalized religious beliefs and practices, did not have the same buffering effect as religiousness. The findings are discussed with regard to the mechanisms underlying the salutary effect of religion on depression resulting from personal adversity.

Empirical Clarification of the Nature of Psychological Well-Being

An analysis of the literature revealed that conceptualizations of the nature of psychological well-being are very diverse, and that it is still unclear what the nature and/or dimensions of psychological well-being are. Scales based on several models and constructs from diverse theoretical traditions were completed by a multicultural group of 550 participants. The validity of the scales for use in this particular group was determined. The manifestations of psychological well-being in different gender, cultural and age groups were compared. Similarities and differences were found. In a factor analysis on the data of the total group, a general psychological well-being factor was identified. Psychological well-being seems to be multidimensional with regard to facets of self that are involved ( e.g., affect, cognition, behaviour), as well as with regard to the domains of life in which these facets manifest themselves ( e.g., intra- and interpersonal, social and contextual, in love and work). A sense of coherence, satisfaction with life and affect-balance are strong indicators of general psychological well-being. Findings from this perspective may point to new directions for capacity building.

The Relationship between Religious Orientation and Pressure in Psychology I Students at the University of the Witwatersrand

This study considers the relationship between religious orientation and pressure in 494 first-year Psychology students at the University of the Witwatersrand, South Africa. Religious orientation is defined according to Allport's concepts of intrinsic and extrinsic religious orientation and was measured using the Allport-Ross Religious Orientation Scale-Revised. Pressure is a concept used by Weiten to define the everyday life stress experienced by individuals and was measured in this study using Weiten's Pressure Inventory. The influence of religious affiliation on religious orientation and pressure was also explored. Results revealed few significant differences between intrinsic and extrinsic religious orientation and the types of pressure experienced. Religious affiliation significantly affected religious orientation but had no influence on pressure. These results are discussed in relation to the literature on religion and mental health and well-being.

Mediation and Moderation of the Relationship Between Intrinsic Religiousness and Mental Health

The present study examined specific aspects of individuals’ personal strivings as mediators, and religious tradition as a moderator, of the relationship between intrinsic religiousness and mental health. In a sample of 268 university students, the negative relationship between intrinsic religiousness and hostility was mediated by the degree of sanctification within individuals’ strivings. The relationships between intrinsic religiousness and both anxiety and depression were moderated by religious tradition, with Catholics’ intrinsic religiousness significantly associated with greater anxiety and depression but Protestants’ intrinsic religiousness not significantly associated with either of these mental health variables. Implications of these results for future research on religiousness are discussed.

Religiosity, Religious Coping, and Distress

Religious involvement was measured in a sample of 49 lower socio-economic status Hispanic women who were newly diagnosed with early-stage breast cancer. Religious coping and emotional distress were assessed at pre-surgery, post-surgery, and at 3-, 6-, and 12-month follow-ups. Among Catholic women, greater religiosity tended to be associated with more distress throughout the year; among Evangelical women, in contrast, greater religiosity tended to be associated with less distress throughout the year. These correlations were significantly different at two measurement points. Similarly, religious coping tended to have divergent effects in the two groups. Among Catholics, church attendance at 6 months predicted greater distress at 12 months; among Evangelical women, obtaining emotional support from church members at 6 months predicted less distress at 12 months. These various differences are interpreted in terms of differences in the ideologies of the two religious groups.

The Vigil: Religion and the Search for Control in the Hospital Waiting Room

This study examined how religion is involved in achieving a sense of personal control in a situation that evokes feelings of distress and vulnerability. One hundred and fifty family members, waiting in the hospital while their relative underwent coronary artery bypass surgery, completed a survey about their methods of coping, event-specific outcomes, and adjustment (depression and anxiety). As predicted, religious methods of coping designed to achieve control predicted outcomes and adjustment beyond the effects of non-religious coping measures and traditional general measures of religiousness. A collaborative approach to religious coping, in which the individual shares the responsibility for coping with God, was particularly associated with better outcomes. However, the religious coping measures were also associated with higher self-reported levels of depression and anxiety. Exploratory path analyses suggested that anxiety and depression may be stressors in themselves, eliciting religious coping responses which, in turn, lead to specific outcomes. These findings underscore the practical and empirical value of a closer, more detailed analysis of the roles of religion in coping with uncontrollable life stressors.

Socioeconomic Differences in the Effects of Prayer on Physical Symptoms and Quality of Life

The extent to which religiosity is related to well-being may differ as a function of race/ethnicity, education or income. We asked 155 caregivers to complete measures of religiosity, prayer, physical symptoms and quality of life. Lower education and, to a lesser extent, lower income were correlated with religiosity and prayer. There were few direct relationships of religiosity and prayer with quality of life and health symptoms. However, the relationships became significant when education and, to a lesser degree, income were taken into account. Prayer was associated with fewer health symptoms and better quality of life among less educated caregivers.

Religious fundamentalism and religious orientation among the Greek Orthodox

The experimenters explored how religious fundamentalism related with religious orientation, irrational thinking, and immature defense mechanisms. They also explored the possible moderational role of the Big 5 personality factors. The participants were predominantly Greek Orthodox College students from a Cypriot University. The experimenters employed a cross-sectional design and required participants to complete a series of self-report measures. Religious fundamentalism significantly predicted irrational thinking. Intrinsic and personal extrinsic religious orientations significantly predicted religious fundamentalism. The results provide support for the idea that the more dogmatically one holds their religious beliefs, the more likely they are to think irrationally.

Do trust-based beliefs mediate the associations of frequency of private prayer with mental health? A cross-sectional study

Significant associations of private prayer with mental health have been found, while mechanisms underlying these associations are largely unknown. This cross-sectional online study (N = 325, age 35.74, SD 18.50, 77.5 % females) used path modeling to test if trust-based beliefs (whether, when, and how prayers are answered) mediated the associations of prayer frequency with the Anxiety, Confusion, and Depression Profile of Mood States-Short Form scales. The association of prayer and depression was fully mediated by trust-based beliefs; associations with anxiety and confusion were partially mediated. Further, the interaction of prayer frequency by stress was associated with anxiety.

Intrinsic religiousness as a mediator between fatalism and cancer-specific fear: clarifying the role of fear in prostate cancer screening

Understanding factors that influence screening receptivity may enhance African-American men's receptivity to prostate cancer screening. Men of African descent (N = 481) between the ages of 40 and 70 were recruited. The hypotheses that Fatalism would be related to Intrinsic Religiousness and Fear, Intrinsic Religiousness would act as a mediator between Fatalism and Fear, and Fatalism as well as Prostate Cancer-Specific Fear would be negatively related to past Prostate-Specific Antigen Testing and Screening Intent were supported. This meditational finding suggests that when religious beliefs are a motivating force, the fear-inducing effects of fatalism are reduced.

Religiosity, depression, and quality of life in Korean patients with breast cancer: a 1-year prospective longitudinal study

OBJECTIVE

To investigate the association among religiosity and depression, anxiety, and quality of life in women with breast cancer.

METHOD

The sample consisted of 284 patients with breast cancer who were undergoing surgery. They were assessed with the following instruments at baseline and at 1 year after surgery: the Duke Religious Index (DRI), the Montgomery-Asberg Depression Rating Scale, the Hospital Anxiety Depression Scale, and the European Organization for the Research and Treatment of Cancer Quality of Life Questionnaire Core 30. Depression was diagnosed with the Mini International Neuropsychiatric Interview.

RESULTS

The prevalence of depression at baseline and at 1 year was 22.5% and 16.5%, respectively. The religious groups did not differ significantly with respect to the prevalence of depression or scores on psychiatric measures at either baseline or at 1 year. The prevalence of depression significantly decreased only in the Protestant group, from 30.1% to 15.7%. Scores on the DRI were significantly negatively correlated with scores on all of the anxiety and depression scales at 1 year after surgery in this group. In contrast, scores on the religious activity subscale of the DRI were significantly positively correlated with scores on the Hospital Anxiety Depression Scale at baseline or at 1 year among Catholic participants. The DRI scores of Protestant respondents were significantly positively correlated with scores on the European Organization for the Research and Treatment of Cancer Quality of Life Questionnaire Core 30 at 1 year after surgery.

CONCLUSION

Religiosity plays an important role in the emotional state and quality of life of Korean women with breast cancer. However, its clinical meaning may differ according to the type of religious affiliation and the stage of illness.

Religion and depression: a review of the literature

We reviewed data from approximately 80 published and unpublished studies that examined the association of religious affiliation or involvement with depressive symptoms or depressive disorder. In these studies, religion was measured as religious affiliation; general religious involvement; organizational religious involvement; prayer or private religious involvement; religious salience and motivation; or religious beliefs. People from some religious affiliations appear to have an elevated risk for depressive symptoms and depressive disorder, and people with no religious affiliation are at an elevated risk in comparison with people who are religiously affiliated. People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders. Private religious activity and particular religious beliefs appear to bear no reliable relationship with depression. People with high levels of extrinsic religious motivation are at increased risk for depressive symptoms. Although these associations tend to be consistent, they are modest and are substantially reduced in multivariate research. Longitudinal research is sparse, but suggests that some forms of religious involvement might exert a protective effect against the incidence and persistence of depressive symptoms or disorders. The existing research is sufficient to encourage further investigation of the associations of religion with depressive symptoms and disorder. Religion should be measured with higher methodological standards than those that have been accepted in survey research to date.

The relationship between spirituality and religiosity on psychological outcomes in adolescents and emerging adults: a meta-analytic review

The present study used meta-analytic techniques to examine the association between spirituality and religiosity (S/R) and psychological outcomes in adolescents and emerging adults. The outcome measures of risk behavior, depression, well-being, self-esteem, and personality were examined with respect to the influence of S/R across 75 independent studies encompassing 66,273 adolescents and emerging adults extracted from electronic databases between 1990 and 2010. Results showed significant main effect sizes of S/R with several outcomes: risk behavior, -.17; depression, -.11; well-being, .16; self-esteem, .11; and the personality measures of Conscientiousness, .19; Agreeableness, .18; Openness, .14. Moderating effects were found for age, race, and type of S/R measure. Results show that S/R has a positive effect on psychological outcomes in adolescents and emerging adults. Possible explanations and implications of these results are discussed.

God attachment, mother attachment, and father attachment in early and middle adolescence

The present study examined the interplay of attachment to God, attachment to mother, and attachment to father with respect to adjustment (hope, self-esteem, depression) for 130 early and 106 middle adolescents in Singapore. Results showed that the parental attachments were generally linked (in expected directions) to adjustment. God attachment, however, had unique results. At the bivariate level, God attachment was only linked to early adolescents' self-esteem. When considered together with parental attachments (including interactions), God attachment did not emerge as the key moderator in attachment interactions and yielded some unexpected results (e.g., being positively linked to depression). These results are discussed viz-a-viz the secure base and safe haven functions that God and parental attachments may play during adolescence.

The distinct roles of spirituality and religiosity in physical and mental health after collective trauma: a national longitudinal study of responses to the 9/11 attacks

Researchers have identified health implications of religiosity and spirituality but have rarely addressed differences between these dimensions. The associations of religiosity and spirituality with physical and mental health were examined in a national sample (N = 890) after the September 11, 2001 terrorist attacks (9/11). Health information was collected before 9/11 and health, religiosity, and spirituality were assessed longitudinally during six waves of data collection over the next 3 years. Religiosity (i.e., participation in religious social structures) predicted higher positive affect (β = .12), fewer cognitive intrusions (β = -.07), and lower odds of new onset mental (incidence rate ratio [IRR] = .88) and musculoskeletal (IRR = .94) ailments. Spirituality (i.e., subjective commitment to spiritual or religious beliefs) predicted higher positive affect (β = .09), lower odds of new onset infectious ailments (IRR = 0.83), more intrusions (β = .10) and a more rapid decline in intrusions over time (β = -.10). Religiosity and spirituality independently predict health after a collective trauma, controlling for pre-event health status; they are not interchangeable indices of religion.

Trauma and PTSD Symptoms: Does Spiritual Struggle Mediate the Link?

Because exposure to potentially traumatic events is common (Kessler, Sonnega, Bromet, & Hughes, 1995), the mechanisms through which post-traumatic stress disorder (PTSD) symptoms develop is a critical area of investigation (Ozer, Best, Lipsey, & Weiss, 2003). Among the mechanisms that may predict PTSD symptoms is spiritual struggle, a set of negative religious cognitions related to understanding or responding to stressful events. Although prominent theories emphasize cognitive factors in the development and maintenance of PTSD symptoms, they have not explicitly addressed spiritual struggle. The present prospective study tested the role of spiritual struggle in the development and maintenance of PTSD symptoms following trauma. We assessed exposure to trauma and non-trauma events during the first year of college, spiritual struggle due to the most stressful event, and PTSD symptoms resulting from the index event. Spiritual struggle partially mediated the relationship between trauma and PTSD symptoms. Interestingly, some individual subscales of spiritual struggle (specifically, Punishing God Reappraisal, Reappraisal of God's Powers, and Spiritual Discontent) partially mediated the relationship between trauma and PTSD symptoms; however, reappraisal of the event to evil forces did not relate to PTSD symptoms. These results suggest that spiritual struggle is an important cognitive mechanism for many trauma victims and may have relevance for cognitive therapy for PTSD.

Do Religious Coping Styles Moderate or Mediate the External and Internalized Racism-Distress Links?

The purpose of this study was to examine the potential moderating and mediating roles of positive and negative religious coping styles in the relationship between external and internalized racism and African American persons’ psychological distress. Participants included 269 African Americans who completed a web-based Internet survey. Results revealed that negative religious coping styles partially mediated the relationships between racist events and internalized racism and psychological distress. No support was found for the mediating role of positive religious coping or for the moderating roles of positive and negative religious coping in the links between racist events and internalized racism and psychological distress. Research and practice implications are discussed.

Work and women's well-being: religion and age as moderators

Religion has been found to moderate the stress-strain relationship. This moderator role, however, may be dependent on age. The present study tested for the three-way interaction between work experience, age, and religiosity in the prediction of women's well-being, and predicted that work experience and religiosity will combine additively in older women, while in younger women religiosity is predicted to moderate the relationship between work experience and well-being. In a sample of 389 married Malay Muslim women, results of the regression analyses showed significant three-way interactions between work experience, age, and religiosity in the prediction of well-being (measured by distress symptoms and life satisfaction). While in younger women the results were in line with the predictions made, in the older women, both additive and moderator effects of religiosity were observed, depending on the well-being measures used. These results are discussed in relation to the literature on work and family, with specific reference to women's age, religion, as well as the issue of stress-strain specificity.

Assessing belief in the 10 commandments: the multidimensional 10 commandments questionnaire

Instruments designed to assess various aspects of religion are widespread, but few have been constructed to assess specific religious values and beliefs. The purpose of the present research was to address this limitation by providing preliminary evidence for the reliability and validity of the Multidimensional 10 Commandments Questionnaire (M10CQ), a self-report instrument that measures belief in the 10 Commandments. Data from three separate samples provided evidence supporting the reliability (i.e., internal consistency) of the M10CQ subscales. Other results indicated that women endorsed many of the 10 Commandments more strongly than men, and that various Commandments predicted people's mental health (less hostility), their parenting style (more authoritarian and authoritative parenting), and their interpersonal attachments (a more trusting bond with others). The findings reported in this research help to identify the ways in which religious values and beliefs are integrated with multiple aspects of people's lives. The discussion highlights the usefulness of the Multidimensional 10 Commandments Questionnaire (M10CQ) for studying religious beliefs and values.

Burnout, staff support, and coping in Pediatric Oncology

GOALS OF WORK

The goals of the study were the following: (1) to study the rate of burnout of the staff in Pediatric Oncology and compare it with that of a group of staff in other pediatric specialties, (2) to find out if job satisfaction, role clarity, staff support, and ways of coping are related to the burnout of these two groups, and (3) as a secondary aim, to identify other parameters, i.e., profession, experience, having children, etc., which might affect burnout, staff support, and ways of coping.

MATERIALS AND METHODS

The study group (n = 58) consisted of the staff of two Pediatric Oncology units and a Bone Marrow Transplantation unit, and the control group (n = 55) consisted of the staff of two Pediatric departments and one Pediatric Orthopedics department. The Maslach Burnout Inventory, the Staff Support Questionnaire, the Shortened Ways of Coping Questionnaire-Revised, and the Social Readjustment Scale were used.

MAIN RESULTS

No differences were found in burnout between Pediatric Oncology staff and that of other specialties, the existing staff support, and the ways of coping. Decreased role clarity and wishful thinking, as a way of coping, were positively correlated to emotional exhaustion, whereas a negative correlation of the lack of role clarity existed with personal accomplishment. Not having children and less experience increased burnout in both groups studied.

CONCLUSIONS

The hospital management and the heads of departments should be knowledgeable of ways to prevent burnout in their staff. Strategies targeting role clarity and wishful thinking are useful toward this goal.

Religiousness/spirituality and health: a meaning systems perspective

The existence of links between religion and spirituality (R/S) and health appear to be firmly established, but much less is known about how these various aspects of R/S are translated into health outcomes. Within a meaning systems framework, this article reviews and integrates findings regarding the many pathways through which R/S may influence physical health and well-being. In particular, evidence for the pathways of body sanctification, meaning in life, social support, health locus of control, health behaviors, positive and negative affect and stress moderation, treatment adherence, and coping is examined. The article concludes with suggestions for future research.