Positive and Negative Religious Coping Styles as Prospective Predictors of Well-Being in African Americans

Negative religious coping versus spiritual struggles: Moderator or main effect?

OBJECTIVE

While previous research indicates that negative religious coping relates with distress, it is unclear if this represents generalized spiritual struggles or a specific vulnerability activated by negative events. Moreover, past research treats coping as a stable phenomenon, although it likely fluctuates. This research simultaneously tested both models longitudinally and examined the relationship between coping and distress.

METHODS

The current study is a secondary analysis of longitudinal data collected online over 3 years from 397 participants. Life events, negative religious coping, and depressive symptoms were assessed on six occasions, and linear mixed-effect models were used to analyze data.

RESULTS

Negative religious coping was largely stable with increases at times of stress. Participants with higher mean negative coping reported more depressive symptoms regardless of life circumstances (i.e., main effect), likely reflecting generalized spiritual struggles. In addition, those with higher mean coping or with particularly high levels at a given time reported even higher levels of symptoms when they experienced more negative life events (i.e., moderation effect).

CONCLUSION

Results suggest that previous research merges two distinct phenomena-spiritual struggles and negative coping. This has important theoretical and research implications and suggests that integrating spirituality and religion into treatment can be warranted.

Identifying Variation in Physical Health Behaviors and Depressive Symptoms among Religiosity Clusters of African American Adults in the United States

Religiosity is an important factor in the lives of many African Americans, who suffer a greater health burden than their White counterparts. In this study, we examined associations between dimensions of religiosity with health behaviors and depressive symptoms in a sample of African American adults in the United States. Participants (N = 2086) completed five measures of religiosity (religious involvement, positive and negative religious coping, scriptural influence, belief in illness as punishment for sin) and measures of several health behaviors, cancer screening behaviors, and depressive symptoms. Using cluster analysis to examine the deep structure of religiosity, three clusters emerged: Positive Religious, Negative Religious, and Low Religious. In general, the Positive Religious group engaged in more healthy behaviors (e.g., fruit and vegetable consumption, fecal occult blood test) and fewer risky health behaviors (e.g., smoke and consume alcohol), and reported fewer depressive symptoms than did the Negative Religious and/or Low Religious groups. Theoretical implications and implications for interventions by clergy and mental health professionals are discussed.

Absent Relations of Religious Coping to Telomere Length in African American and White Women and Men

OBJECTIVES

This study investigated whether race and sex moderated the relations of religious coping to telomere length (TL), a biomarker of cellular aging implicated in race-related health disparities.

METHODS

Participant data were drawn from the Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS) study, which included 252 socioeconomically diverse African American and White men and women aged (30-64 years old). Cross-sectional multivariable regression analyses examined interactive associations of religious coping, race, and sex to TL, adjusting for other sociodemographic characteristics.

RESULTS

Religious coping was unrelated to TL in this sample (p's > .05). There were no notable race or sex differences. Post hoc exploratory analyses similarly found that neither secular social support coping use nor substance use coping was associated with TL.

CONCLUSION

There was no evidence to support that religious coping use provided protective effects to TL in this sample of African American and White women and men. Nevertheless, future studies should use more comprehensive assessments of religious coping and intersectional identities to provide an in-depth examination of religiosity/spirituality as a potential culturally salient protective factor in cellular aging among African Americans in the context of specific chronic stressors such as discrimination.

The Interplay Between Workplace Incivility, Religiosity and Well-Being: Insights from Jordan and the United Arab Emirates

Drawing on the Job Demands-Resources (JD-R) theory, this study examines the relationship between workplace incivility and workers' psychological well-being. A related aim is to examine the link between workers' religiosity and their well-being, with workplace incivility moderating this nexus. Data were collected from 247 employees identified from private sectors (in Jordan and the UAE) via online-survey questionnaire. Factor analysis and hierarchical moderated multiple regression models were used to test the hypotheses. Study results show that workers' religiosity is positively and significantly associated with their psychological well-being, while workplace incivility is negatively (but insignificantly) associated with workers' psychological well-being. In addition, and contrary to our expectations and prior studies, our results suggest that workplace incivility strengthens the direct relationship between religiosity and well-being. The mechanism of this intersection may propose that rude and uncivil treatments positively predict self-blame, something that may lead the targets to become more religious to get recovery from different types of incivility and stressful life events. This study highlights the contextual applicability and possible extension of the JD-R theory through extending its model to religiosity and well-being of employees in a diverse cultural context in the Middle East.

Death Anxiety and Religious Coping in Heart Failure Patients

This study was conducted to determine death anxiety and religious coping in heart failure patients. It was determined that 64% of the patients were male, the mean death anxiety score was 7.78 ± 3.91, 38% had ≤6 points and 62% had ≥7 points. Positive religious coping score was 20.54 ± 6.58 and negative religious coping score was 6.86 ± 3.18. Patients with a diagnosis of heart failure ≥3 years had higher death anxiety levels. There was a weak positive correlation between death anxiety and positive and negative religious coping scores. Death anxiety and the number of days hospitalized were determined to predict positive religious coping in regression analysis. The model explained 7.6% of the total variance in positive religious coping. Heart failure patients were detected to have high death anxiety. Patients were observed to have high positive religious coping scores. As death anxiety increases, patients exhibit positive religious coping behavior.

Psychological perspectives on divine forgiveness: 3. Trait self-control is associated with well-being through seeking divine forgiveness

Introduction

Although a majority of the world's population believes in a Higher Power and subscribes to a religion in which divine forgiveness is emphasized, little work has been done to understand individual differences associated with seeking divine forgiveness.

Methods

Building on work that suggests trait self-control facilitates well-being, the current study (N = 439, undergraduate students) applies structural equation modeling (SEM) to test whether believers higher (vs. lower) in trait self-control are more likely to seek divine forgiveness, and, in turn, have better psychological health.

Results and discussion

We find that people higher in self-control engage in more divine forgiveness seeking (b = 0.16), and seeking divine forgiveness represents one of the pathways associated with psychological health (i.e., seeking is associated with higher well-being, b = 0.21, and lower distress, b = -0.07). Crucially, we operationalize both positive (well-being and flourishing) and negative (depression, anxiety, stress) aspects of psychological health and control for religiosity. These results suggest that for those who believe in God, seeking divine forgiveness may be one mechanism that links individuals' self-control to good psychological health, and this is not merely an artifact of higher levels of religiosity. Limitations and future directions are discussed.

Divine struggles and whole person functioning: a 9-year longitudinal study of middle-aged U.S. adults

OBJECTIVE

This longitudinal study examined the associations of divine struggles with 25 psychological distress, psychological well-being, social well-being, prosociality, physical health, and health behavior outcomes assessed approximately nine years later.

METHODS

We used three waves of data from the National Survey of Midlife Development in the United States (N = 4041): M1 (1995-1996), M2 (2004-2006), and M3 (2013-2014). Following the analytic template for outcome-wide longitudinal designs, our primary analysis employed a series of regression models to estimate the associations between a continuous measure of divine struggles assessed at M2 with each outcome assessed at M3. All models adjusted for a rich set of covariates, including prior values of all outcomes.

RESULTS

There was modest evidence suggesting that divine struggles were associated with worse subsequent functioning on one or more outcomes for each domain except health behaviors (effect sizes were generally very small).

CONCLUSIONS

Divine struggles have the potential to degrade long-term functioning across multiple domains of life. Practitioners should attend to and address divine struggles in their clinical work.

Medicine for the soul: (Non)religious identity, coping, and mental health during the COVID-19 pandemic

Although the threat and uncertainty of the COVID-19 pandemic has become a significant source of distress, using religion to cope may be associated with more positive health. Given the severity and chronicity of the pandemic, religious individuals may also have relied on a variety of non-religious coping methods. Much of the existing COVID-19 research overlooks the role of religious group membership and beliefs in relation to coping responses and associated mental health, with an additional lack of such research within the Canadian context. Thus, this cross-sectional study investigated relations among religiosity, stressor appraisals, (both religious and non-religious) coping strategies, mental and physical health in a religiously-diverse Canadian community sample (N = 280) during the pandemic's 2nd wave from March to June 2021. Numerous differences were apparent in appraisal-coping methods and health across five (non)religious groups (i.e., Atheists, Agnostics, "Spiritual but not religious", Christians, and those considered to be religious "Minorities" in Canada). Religiosity was also associated with better mental health, appraisals of the pandemic as a challenge from which one might learn or grow, and a greater reliance on problem-focused, emotional-engagement, and religious coping. Moreover, both problem-focused and emotional-engagement coping mediated the relations between religiosity and health. Taken together, this research has implications for individual-level coping as well as informing culturally-sensitive public health messages promoting targeted self-care recommendations with integrated religious or spiritual elements during times of threat and uncertainty, such as the COVID-19 pandemic.

The pathophysiology and management of depression in cardiac surgery patients

Background

Depression is common in the cardiac surgery population. This contemporary narrative review aims to explore the main pathophysiological disturbances underpinning depression specifically within the cardiac surgery population. The common non-pharmacological and pharmacological management strategies used to manage depression within the cardiac surgery patient population are also explored.

Methods

A total of 1291 articles were identified through Ovid Medline and Embase. The findings from 39 studies were included for qualitative analysis in this narrative review.

Results

Depression is associated with several pathophysiological and behavioral factors which increase the likelihood of developing coronary heart disease which may ultimately require surgical intervention. The main pathophysiological factors contributing to depression are well characterized and include autonomic nervous system dysregulation, excessive inflammation and disruption of the hypothalamic-pituitary-adrenal axis. There are also several behavioral factors in depressed patients associated with the development of coronary heart disease including poor diet, insufficient exercise, poor compliance with medications and reduced adherence to cardiac rehabilitation. The common preventative and management modalities used for depression following cardiac surgery include preoperative and peri-operative education, cardiac rehabilitation, cognitive behavioral therapy, religion/prayer/spirituality, biobehavioral feedback, anti-depressant medications, and statins.

Conclusion

This contemporary review explores the pathophysiological mechanisms leading to depression following cardiac surgery and the current management modalities. Further studies on the preventative and management strategies for postoperative depression in the cardiac surgery patient population are warranted.

Polish Validation of a 14-Item Version of the Religious and Spiritual Struggles Scale (RSS-14): Factorial Structure, Psychometric Properties, and Clinical Correlates

Religious and spiritual (R/S) struggles are defined as the occurrence of tension, conflict, or strain that focus on matters of ultimate significance perceived by people as sacred. The widespread prevalence of R/S struggles and the growing demand for research in this area created the need for a brief tool. Recently, the 14-item form of the Religious and Spiritual Struggles Scale was developed and validated (Exline et al. in Psychology of Religion and Spirituality, 2022a). Given the significance of the empirical research on R/S struggles, we implemented the project of structure verification, internal consistency confirmation, reliability, and nomological validation of the Polish variant of the RSS-14 through three separate studies. With respect to the internal structure of the RSS-14, the CFA from three studies confirmed the good fit of the six-factor model, very similar to the one obtained in the original version of the tool. Moreover, both the total score and the subscales had high reliability and acceptable stability over the three studies. With respect to the nomological analyses, R/S struggles were related negatively to life satisfaction, presence of meaning in life, self-esteem, social desirability, religious centrality, and positively with search for meaning, God's disengagement, poorer health indicators, sleep problems, stress, and cognitive schemas (this category was the new element of our research). Polish 14-item version of the Religious and Spiritual Struggles Scale seems a valuable tool to assess religious strains.

Psychometric Properties of the Spiritual Coping Strategies Scale-Chinese Version (SCSS-C) for Adults in Taiwan

This study examined the psychometric properties of the Spiritual Coping Strategies Scale-Chinese version (SCSS-C) in Taiwanese adults. A convenience sample of 232 participants in Taiwan completed an online survey, and 45 of the 232 participants completed the SCSS-C again over a 2 week interval. The content validity index of the SCSS-C was 0.97. Parallel analysis and exploratory factor analysis results revealed two factors (religious coping and non-religious coping). The internal consistency of the SCSS-C was satisfactory (α = 0.88 to 0.92). Test-retest reliability was satisfactory (r = 0.68 to 0.89). The psychometric properties of the SCSS-C were found to be acceptable for use in Taiwanese adults.

The Impact of Faith-Based Pastoral Care in Decreasingly Religious Contexts: The Australian Chaplaincy Advantage in Critical Environments

This article considers the contribution of faith-based chaplains who provide holistic pastoral and spiritual care within critical environments such as the military, first responders, and hospitals. The contribution of faith-based chaplains can sometimes be taken for granted or not properly understood, particularly in some Western countries which are currently experiencing a decline in religiosity. Following on from a previous paper regarding chaplaincy utilization (Layson et al. 2022), this article presents an alternative argument to the secularist-humanist perspective by noting five ways by which the faith based chaplaincy model provides best practice service and builds a capability advantage for organizations that engage faith-based chaplaincy services. The first section discusses faith-based chaplaincy and organizational holistic care; the second section considers the role of faith-based chaplains-much of which is largely unknown and poorly appreciated; the third section considers the unique capability of faith-based chaplains to provide spiritual and religious care to those of faith and for those of none; the fourth section explores how faith-based chaplains can leverage the positive impact of religious organizations to provide additional low-cost resources for other organizations and their staff; and lastly, the operational advantage of faith-based chaplains on the world stage is considered, particularly in light of culturally and linguistically diverse populations to whom religiosity is increasingly important.

The Dimensionality of the Brief COPE Before and During the COVID-19 Pandemic

The Brief COPE (Coping Orientation to Problems Experienced) is a frequently used questionnaire assessing 14 theoretically derived coping mechanisms, but psychometric research has suggested inconsistent results concerning its factor structure. The aim of this study was to investigate primary and secondary order factor structures of the Brief COPE during the COVID-19 pandemic by testing 11 different models by confirmatory factor analyses and to assess differences between sex, age groups, and relationship status. Altogether, 529 respondents from Austria and Germany participated in a web-based survey. Results supported the originally hypothesized 14-factor structure but did not support previously described higher-order structures. However, bass-ackwards analyses suggested systematic overlap between different factors, which might have contributed to different factor solutions in previous research. Measurement invariance across sex, age groups, and relationship status could be confirmed. Findings suggest that cultural and situational aspects as well as the functional level should be considered in research on theoretical framing of coping behavior.

Fear of COVID-19, death depression and death anxiety: Religious coping as a mediator

The COVID-19 pandemic has affected the well-being and mental health of populations worldwide. This study sought to examine whether religious coping mediated the relationship between COVID-19-related fear and death distress. We administered an online survey to 390 adult participants (66.15% females; Mage = 30.85 ± 10.19 years) across Turkey. Participants completed a series of questionnaires measuring the fear they had experienced during the COVID-19 pandemic, their levels of religious coping and their levels of death anxiety and depression. Our findings revealed that (a) fear of COVID-19 was associated with positive religious coping, negative religious coping, death anxiety and death distress; (b) negative religious coping was associated with death anxiety and depression and (c) negative religious coping mediated the relationship between fear of COVID-19 and death anxiety and depression. These results highlight the detrimental effect of negative religious coping in increasing the adverse effect of the COVID-19 fear on death depression.

Shades of Black: Gendered Denominational Variation in Depression Symptoms Among Black Christians

Religion and spirituality (R/S) play a central role in shaping the contextual experiences of many Black people in the United States. Blacks are among the most religiously engaged groups in the country. Levels and types of religious engagement, however, can vary by subcategories such as gender or denominational affiliation. Although R/S involvement has been linked to improved mental health outcomes for Black people in general, it is unclear whether these benefits extend to all Black people who claim R/S affiliation irrespective of denomination and gender. Data from the National Survey of American Life (NSAL) sought to determine whether there are differences in the odds of reporting elevated depressive symptomology among African American and Black Caribbean Christian adults across denominational affiliation and gender. Initial logistic regression analysis found similar odds of elevated depressive symptoms across gender and denominational affiliation, but further analysis revealed the presence of a denomination by gender interaction. Specifically, there was a significantly larger gender gap in the odds of reporting elevated depression symptoms for Methodists than for Baptists and Catholics. In addition, Presbyterian women had lower odds of reporting elevated symptoms than Methodist women. This study's findings highlight the importance of examining denominational disparities among Black Christians, and suggest that denomination and gender may work in tandem to shape the R/S experiences and mental health outcomes of Black people in the United States.

Is it the Sermon or the Choir? Pastoral Support, Congregant Support, and Worshiper Mental Health

BACKGROUND

Although religious involvement tends to be associated with improved mental health, additional work is needed to identify the specific aspects of religious practice that are associated with positive mental health outcomes. Our study advances the literature by investigating how two unique forms of religious social support are associated with mental health.

PURPOSE

We explore whether support received in religious settings from fellow congregants or religious leaders is associated with participants' mental health. We address questions that are not only of interest to religion scholars, but that may also inform religious leaders and others whose work involves understanding connections between religious factors and psychological outcomes within religious communities.

METHODS

We test several hypotheses using original data from the "Mental Health in Congregations Study (2017-2019)", a survey of Christian and Jewish congregants from South Texas and the Washington DC area (N = 1882). Surveys were collected using both paper and online surveys and included an extensive battery of religious and mental health measures.

RESULTS

Congregant support has more robust direct associations with mental health outcomes than faith leader support. Increased congregant support is significantly associated (p < 0.001) with fewer symptoms of psychological distress (β = - 0.168), anxiety (β = - 0.159), and anger (β = - 0.190), as well as greater life satisfaction (β = 0.269) and optimism (β = 0.283). However, faith leader support moderates these associations such that congregant support is associated with better mental health only in cases where faith leader support is also high. When leader support is low, congregant support and mental health are not associated.

CONCLUSIONS AND IMPLICATIONS

At the conceptual level, our study adds to an extensive literature on the relationship between religious social support and mental health. Additionally, our work may provide important insights to religious leadership in terms of communications strategies, services, and resources that might enhance overall congregant mental health and well-being.

Experiential Avoidance Mediates the Relationship between Prayer Type and Mental Health before and through the COVID-19 Pandemic

The practice of prayer has been shown to predict various mental health outcomes, with different types of prayer accounting for different outcomes. Considering the numerous stressors facing seminary students, which have only intensified throughout the COVID-19 pandemic, prayer may be a common coping strategy for students who study theology, spiritual growth, and leadership. The present study investigates the role that different types of prayer may have in reducing anxiety, depression, and work burnout among seminary students. Experiential avoidance is proposed as a mediator such that specific types of prayer contribute to greater spiritual and characterological formation through staying engaged in the midst of struggle. Longitudinal data was collected from 564 graduate seminary students from 17 institutions accredited by the Association of Theological Schools. Based on previous research, we hypothesized that experiential avoidance would mediate the relationship between colloquial, liturgical, meditative, and petitionary prayer types and the negative mental health outcomes of anxiety, depression, and work burnout. Results confirmed significant negative relationships between colloquial, liturgical, and meditative prayer types and all three mental health indicators, fully mediated by experiential avoidance. Petitionary prayer was not significantly related to lower levels of mental health. These results indicate that engaging in certain prayer practices may be a protective factor by facilitating experiential engagement.

Theorizing the notion of well-being in Islam: An update of Ryff's theory of eudaimonic psychological well-being

Prior studies suggest that knowledge about workers' psychological well-being is overly focused on materialism or biologically-based understanding, not taking into account the role of spirituality in one's well-being. Drawing on Ryff's (1989) psychological well-being framework and using an interdisciplinary approach, this paper offers a model of 'well-being in Islam' through theorizing this concept from an Islamic lens and contextually studying the implications of Islamic practices and spiritual facilities for employees' psychological well-being in workplaces. Drawing on qualitative data collected from 22 employees, our model (findings) shows that worshipping Allah, contemplative practices, and patience are key elements of one's well-being. This paper also points towards the important role of specific spiritual provisions (e.g., designated rooms for prayer, prayer time and ablution facilities) and contemplative practices (e.g., ritualistic-cyclic, creative process, generative, movement practices, stillness, activist, relational) for Ryff's six dimensions of employees' eudaimonic well-being. This study is unique as it integrates the notion of well-being in Islam into management and organization studies and offers a novel and contextual extension of Ryff's theory by integrating a spiritual notion of well-being. In the end, theoretical and practical implications are offered.

Religious Coping Styles and Depressive Symptoms in Geriatric Patients: Understanding the Relationship through Experiences of Integrity and Despair

Older persons are often confronted with challenging events in their lives. Religion can offer them a way to deal with these challenges. The study of religious coping styles helps us to understand how people find support in their religion or wrestle with aspects of their religion when they are confronted with difficulties. Especially when older adults face illness and hospitalization, religious coping styles might be triggered. Despite the fact that the public role of religion, especially Christianity, is diminishing in West European societies, a large group of Belgian geriatric patients call themselves religious. Previous studies have shown that there is a link between positive/negative religious coping styles and the depressive symptoms that often occur in older adults. More recently, some scholars have emphasized that this relationship is more complex. Therefore, this paper investigates the role of one possible underlying mechanism between positive/negative religious coping styles and depressive symptoms in geriatric patients, namely the developmental process of integrity and despair as two factors within this mechanism. One hundred thirty-nine geriatric inpatients from three hospitals in Belgium who reported to feel religiously affiliated were involved in this study. Our results indicate that experiences of integrity and despair function as an explanatory pathway in the relationship between negative religious coping styles and depressive symptoms. Further, a direct link was found between both when accounting for experiences of integrity and despair. For positive religious coping styles, no direct or indirect relationship with depressive symptoms was found. In healthcare, geriatric caregivers need to be aware of the interaction between positive and negative religious coping styles, the developmental process of integrity and despair, and depressive symptoms.

Spiritual Needs, Religious Coping and Mental Wellbeing: A Cross-Sectional Study among Migrants and Refugees in Germany

It has been widely proven that resettlement is associated with negative psychological effects (e.g., increased depression and symptoms of post-traumatic stress disorder) among refugees. Therefore, there is an urgent need to improve the psychosocial functioning of migrants. This study assessed associations between negative dysfunctional appraisal (perceiving experiences as stressful), spiritual needs, religious coping and wellbeing. Data from paper-and-pencil questionnaires were collected from 744 refugees (69.8% male) aged 18–67 years (M = 27.99) with diverse backgrounds (including from Mashreq countries) who were resettled in Germany. Bootstrapping mediation analysis revealed that the relationship of dysfunctional appraisal and wellbeing among refugees is mediated by spiritual needs (i.e., existential and religious needs). Additionally, negative religious coping mediates the relationship between spiritual needs and wellbeing. The data obtained suggest the need for practitioners to focus on psychological interventions that strengthen spiritual needs in order to improve mental health among refugees.

Religious Coping and Gender Moderate Trajectories of Marital Love among Black Couples

An increasing body of work documents the roles of religion and spirituality in Black American marriages. We built on this research to examine religious coping as a potential cultural resource for Black marriages using a dyadic analytic approach with longitudinal data. Specifically, we investigated the effects of positive (i.e., sense of spiritual connectedness) and negative (i.e., spiritual tension or struggle) religious coping on trajectories of marital love reported by wives and husbands in 161 Black, married, mixed-gender couples, and we tested the potential moderating role of spouse gender. At baseline, spouses reported on their religious coping, and they rated their marital love at baseline and during two additional home interviews conducted annually. Data were analyzed using growth curve modeling within an Actor-Partner Interdependence Modeling framework. Husbands who reported more positive religious coping at baseline exhibited relatively high and stable marital love over time, whereas those who reported less positive religious coping reported less love at baseline and exhibited declines in love over time. Wives who reported less negative religious coping at baseline were higher in marital love initially but showed declines over time, whereas those who reported more negative religious coping at baseline were lower in marital love initially but showed increases in love over time. Results highlight the importance of further research on the role of religion and religious coping in Black couples' marital experiences and suggest differential roles of positive and negative religious coping for men's and women's marital love. Clinical and policy implications are discussed.

Exploring the moderating role of gender in the relation between emotional expressivity and posttraumatic stress disorder symptom severity among Black trauma-exposed college students at a historically Black university

OBJECTIVES

Posttraumatic stress disorder (PTSD) is characterized in part by negative alterations of cognition or mood, including alterations in emotional expressivity, or the extent to which one outwardly displays emotions. Yet, research in this area has relied on predominantly white samples and neglected to consider the potential role of gender, despite there being demonstrated gender differences in both PTSD symptom severity and emotional expressivity, separately. The goal of the current study was to fill a critical gap in the literature by examining the moderating role of gender in the relation between PTSD symptom severity and emotional expressivity in a sample of trauma-exposed Black adults.

METHODS

Participants were 207 Black individuals enrolled in a historically Black university in the Southern United States (68.6% female; M_age  = 22.32 years).

RESULTS

Findings provided support for the moderating role of gender in the association between PTSD symptom severity and emotional expressivity. Specifically, greater PTSD symptom severity was inversely related to emotional expressivity among trauma-exposed Black males and positively associated with emotional expressivity among trauma-exposed Black females.

DISCUSSION

These results suggest the potential need for gender-specific assessment and treatment techniques for PTSD symptom severity among trauma-exposed Black college students.

Do fear of COVID-19 and religious coping predict depression, anxiety, and stress among the Arab population during health crisis?

The roles of fear of COVID-19 and religious coping were examined in relation to depression, anxiety, and stress. Participants (N = 259; 88% female; M_age = 32.96, SD = 8.88) completed measures of fear of COVID-19, religious coping, depression, anxiety, and stress. Results showed that fear of COVID-19 was associated with depression, anxiety, and stress. Negative religious coping was associated with depression, anxiety, and stress while positive religious coping was only associated with depression and stress. Fear of COVID-19 and negative religious coping may be detrimental to mental health while positive religious coping may reduce depression and stress.

Religious and Spiritual Practices Used by Children and Adolescents to Cope with Cancer

This study consists of an integrative review of the scientific literature that aimed to know the religious and spiritual practices used by children and adolescents to cope with cancer. From searches in the databases/libraries CINAHL, PsycINFO, PubMed, SciELO and Lilacs (2009-2019), the final sample consisted of 20 articles. Prayers were the most widely used practices, followed by sacred books and objects, going to sacred places and the use of music. Improvements in well-being, physical and emotional health have been reported. It is concluded that such practices should be recognized as important resources in coping with cancer illness in this population.

Religious Coping and Life Satisfaction during the COVID-19 Pandemic among Polish Catholics. The Mediating Effect of Coronavirus Anxiety

Recent data have indicated that people may have experienced fear during the COVID-19 pandemic. This study aims to deepen our understanding of the relationship between religious coping and life satisfaction by analysing the indirect effects of fear of COVID-19.

METHODS

This study included 365 people (75% women) aged 18-78 years. The procedure consisted of completing questionnaires to measure religious coping, COVID-19 anxiety, satisfaction with life, and satisfaction with social support.

RESULTS

Structural equation modelling showed that positive religious coping was related to greater life satisfaction and greater satisfaction with social support during the pandemic. Moreover, fear of COVID-19 mediated the relationship between negative religious coping and life satisfaction and social support satisfaction.

CONCLUSIONS

The data suggest a need for practitioners to focus on interventions that enhance positive religious coping to improve life satisfaction during the spread of infectious diseases.

"The Study on Stress, Spirituality, and Health (SSSH): Psychometric Evaluation and Initial Validation of the SSSH Baseline Spirituality Survey"

This paper describes the development and initial psychometric testing of the baseline Spirituality Survey (SS-1) from the Study on Stress, Spirituality, and Health (SSSH) which contained a mixture of items selected from validated existing scales and new items generated to measure important constructs not captured by existing instruments. The purpose was to establish the validity of new and existing measures in our racially/ethnically diverse sample. Psychometric properties of the SS-1 were evaluated using standard psychometric analyses in 4,634 SSSH participants. Predictive validity of SS-1 scales was assessed in relation to the physical and mental health component scores from the Short-Form 12 Health Survey (SF-12). Scales exhibited adequate to strong psychometric properties and demonstrated construct and predictive validity. Overall, the correlational findings provide solid evidence that the SS-1 scales are associated with a wide range of relevant R/S attitudes, mental health, and to a lesser degree physical health.

The Religious Meaning System and Resilience in Spouse Caregivers of Cancer Patients: A Moderated Mediation Model of Hope and Affect

The character of the relationship between religiosity and resilience depends to a large extent on mediation and moderation mechanisms which rely on cognitive and emotional processes. Research conducted within hope theory and the broaden and build theory indicates that hope and affect can mediate and moderate this relationship. The present study explored whether the relationship of the religious meaning system with resilience in spouse caregivers of cancer patients can be mediated by hope and simultaneously moderated by positive and negative affect. A total of 241 spouse caregivers completed a set of questionnaires. The results revealed that hope mediated the relationship between the religious meaning system and resilience. Furthermore, positive affect but not negative affect moderated the indirect effect of the religious meaning system to resilience through hope.

Religion, spirituality and diurnal rhythms of salivary cortisol and dehydroepiandrosterone in postmenopausal women

Background

Religion and spirituality (R/S) are important resources for coping with stress and are hypothesized to influence health outcomes via modulation of the hypothalamic-pituitary-adrenal (HPA) axis, though this has not been evaluated extensively. In this study, we examined associations between several measures of religiosity or spirituality (R/S) and three HPA axis biomarkers: cortisol, dehydroepiandrosterone (DHEA), and cortisol:DHEA ratio.

Methods

Sample included 216 female postmenopausal Nurses’ Health Study II participants who provided up to five timed saliva samples: immediately upon awakening, 45 min, 4 h, and 10 h after waking, and prior to going to sleep during a single day in 2013. Multivariable-adjusted linear mixed models with piecewise cubic spline functions and adjustment for potential covariates were used to estimate the cross-sectional associations of eight R/S measures with diurnal rhythms of cortisol, DHEA, and the cortisol/DHEA ratio.

Results

There was little evidence of association between the eight R/S measures analyzed and diurnal rhythms of cortisol, DHEA, and the cortisol/DHEA ratio. Women who reported that R/S was very involved in understanding or dealing with stressful situations had slower night rise in cortisol than those who did not. Greater levels of religious struggles were associated with higher cortisol levels throughout the day. Higher non-theistic daily spiritual experiences scores were associated with slower DHEA night rise, and a higher cortisol/DHEA ratio upon waking and at night. However, these associations were significantly attenuated when we excluded women reporting bedtimes at least 30 min later than usual.

Conclusion

Observed associations were driven by those with late sleep schedules, and given the number of comparisons made, could be due to chance. Future research using larger, more diverse samples of individuals is needed to better understand the relationship between R/S and HPA axis biomarkers.

•

We examined the influence of religion and spirituality on HPA-axis diurnal rhythms of cortisol, DHEA, and their ratio.

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Religious coping, religious struggles, and non-theistic DSES were associated with modest alterations in HPA axis rhythms.

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Observed associations were driven by those with late sleep schedules.

African Americans' and Black Caribbeans' Religious Coping for Psychiatric Disorders

This study investigates the use of religious coping among African Americans and Black Caribbeans with 12-month DSM-IV psychiatric disorders. Data from the National Survey of American Life is used to examine three indicators of religious coping: 1) using prayer and other spiritual practices for mental health problems, 2) the importance of prayer in stressful situations, and 3) looking to God for strength. Three out of four respondents who had a mental health problem reported using prayer as a source of coping. Agoraphobia and drug abuse disorder were associated with the importance of prayer during stress. Individuals with generalized anxiety disorder were more likely to report that prayer was important during stressful experiences and that they looked to God for strength. These findings contribute to the limited, but growing body of research on the ways that African Americans and Black Caribbeans cope with psychiatric disorders.

The linkages between person-organization spirituality fit and workers' psychological well-being

There is a lack of guidance in the existing literature on the link between spirituality and psychology in the workplace. The present study seeks to emphasize the theoretical importance that workplace spirituality may contribute to the psychology literature. Specifically, the study aims to examine how Person-Organization (P-O) spirituality fit may enhance the psychological (eudaimonic) well-being of employees. Drawing on a questionnaire-based survey, with data collected from a diverse sample of 231 individuals in the service sector in Jordan (health, education and bank sectors), the results show a congruity between workers' spirituality and the spirituality of their workplace, and this congruity significantly enhances the perceived P-O spirituality fit. The results also show that employees who experience spirituality at work have higher psychological (eudaimonic) well-being. This study's unique contribution is that it improves our understanding of the link between spirituality and psychology by testing a novel theoretical framework (P-O fit).

Religious Struggle and Life Satisfaction Among Adult Christians: Self-esteem as a Mediator

The religious dimension of life represents an important source of human strength, meaning, and coping for many people. However, the religious life is not always "smooth and easy" and can be associated with weak personal adjustment, poorer psychological well-being, and lower satisfaction. Yet, besides the direct relationship between these variables, some researchers postulate the existence of an indirect association that has not been fully explained by various psychosocial mediators. The aim of the present study was to verify whether self-esteem could be a potential mediator between religious strain and life satisfaction. The sample consisted of 607 adult Christians (49.6% women) aged between 18 and 79. We used the Religious Comfort and Strain Scale, the Satisfaction with Life Scale, and the Rosenberg Self-Esteem Scale. Consistent with our hypotheses, life satisfaction positively correlated with religious comfort and was negatively associated with fear/guilt, negative emotions toward God, and negative social interactions surrounding religion. The same pattern of results was shown in the case of self-esteem. Moreover, the outcomes obtained from bootstrap sampling (5000) with a 95% confidence interval indicated a significant role of self-esteem as a mediator in all of the relationships between: (1) religious comfort and life satisfaction; (2) fear/guilt and life satisfaction; (3) negative emotions toward God and life satisfaction; and (4) negative social interactions surrounding religion and life satisfaction.

The Mediating Effect of Coping Strategies on Religious/Spiritual Struggles and Life Satisfaction

A growing number of researchers are testing potential problematic forms of religiousness that denote anxieties regarding sacred matters. However, only a few studies have assessed how religious/spiritual struggle is associated with positive outcomes. Because people’s coping responses to stressors are key determinants of their well-being, we expected that different coping strategies could be potential mediators between religious problems/tensions and life satisfaction. The research was conducted on a group of 744 Roman Catholics. We used the Religious Comfort and Strain Scale, Satisfaction with Life Scale, and Brief Coping Orientation to Problems Experienced (COPE) questionnaire. The outcomes show that religious comfort correlated positively with life satisfaction, while fear/guilt, negative emotions toward God, and negative social interactions surrounding religion correlated negatively with life satisfaction. Our research amplifies the understanding of the religious/spiritual struggles and life satisfaction relationship, mediated by “secular” coping strategies. It confirms that both religious and secular methods of experiencing different strains seem to coexist with multiple other strategies in the context of broadly understood life satisfaction.

Neurophysiological correlates of religious coping to stress: a preliminary EEG power spectra investigation

Religious coping to psychological stress has been linked to positive outcomes on both physical and mental health, but no studies have explored its neurophysiological correlates. Ninety-six participants (43 men and 53 women, mean age: 22.30 ± 2.48 years) were enrolled in the present study; they underwent an evaluation of coping with the brief version of the Coping Orientation to Problems Experienced (brief-COPE) scale and performed an eyes-closed resting state electroencephalographic (EEG) recording. EEG analyses were conducted with the exact Low-Resolution Electromagnetic Tomography software (eLORETA). Positive correlations between religious coping and EEG activity were observed in the theta frequency band in the right hemisphere, specifically in the superior temporal, inferior frontal, and middle temporal gyri. Religious coping scores were significantly positively associated with active coping and positive reframing coping strategies, with the latter not being significantly associated with EEG data. Taken together our results contribute to increase the knowledge on the neurophysiological concomitants of religious coping to stress.

The lived experience of Buddhist-oriented religious coping in late life: Buddhism as a cognitive schema

This article explores how older Buddhists in Singapore use Buddhist beliefs and practices to cope with stress. Semi-structured interviews with six older Buddhists were conducted. Interview transcripts were analyzed using interpretative phenomenological analysis. Data analysis identified three ways of Buddhist-oriented religious coping: meaning-making coping, meditative coping, and ego-transcendence coping. In meaning-making coping, participants employed the notions of karma and duḥkha to make sense of stress. Participants’ meditative coping methods included visualization and mantra meditation. During ego-transcendence coping, participants drew on the notion of non-attachment to the ego. The three ways of Buddhist-oriented religious coping can be examined in a Buddhism-as-cognitive-schema perspective.

Religious Coping and Depressive Symptoms Among Black Americans Living with HIV: An Intersectional Approach

This exploratory quantitative study examined the association between religious coping and depressive symptoms among a sample of 216 Black Americans living with HIV (BALWH) in the Southeastern United States. Descriptive analyses and multiple linear regression were used to determine statistically significant associations between religious coping styles and depressive symptoms, and to investigate the potential of sexual orientation and gender to moderate the associations between religious coping styles and depressive symptoms. Negative religious coping, but not positive religious coping, significantly predicted depressive symptoms. Sexual orientation, but not gender, significantly moderated the association between positive religious coping and depressive symptoms so that the relationship was only significant for heterosexual BALWH. Implications of these findings for future research and clinical work with BALWH are discussed.

Positive religious coping predicts self-reported HIV medication adherence at baseline and twelve-month follow-up among Black Americans living with HIV in the Southeastern United States

This paper presents the results of secondary data analyses investigating the influence of religious coping on HIV medication adherence across time among 167 Black Americans living with HIV (BALWH) in the Southeastern United States. Participants were recruited from a large urban clinic in Atlanta, GA and completed questionnaires about their religious coping at baseline assessment and about their medication adherence at baseline and 12-month follow-up assessment. Descriptive analyses and multiple linear regression were used to determine the association between religious coping and HIV medication adherence. Findings indicated that after controlling for age and depressive symptoms at baseline, positive religious coping significantly predicted medication adherence at baseline and 12-month follow-up. Negative religious coping was inversely associated with medication adherence at baseline after controlling for age and depressive symptoms but not at 12-month follow-up. The implications of these findings for future research and intervention work related to medication adherence among BALWH are discussed.

Religious Coping, Religiosity, Depression and Anxiety among Medical Students in a Multi-Religious Setting

Medical students are vulnerable to depression and anxiety due to the nature of their academic life. This study aimed to determine the prevalence of depressive and anxiety symptoms among medical students and the association between religious coping, religiosity and socio-demographic factors with anxiety and depressive symptoms. A cross sectional design was used for this study. Scales used were the Malay version of the Duke Religious Index (DUREL-M), the Malay version of the Brief Religious Coping Scale (Brief RCOPE) and the Malay version Hospital and Anxiety Depression Scale (HADS-M). 622 students participated in this study. They scored moderately on the organized (mean: 3.51) and non-organized religious (mean: 3.85) subscales of the DUREL, but had high intrinsic religiosity (mean: 12.18). The prevalence of anxiety and depressive symptoms were 4.7% and 17.4% respectively, which is lower than local as well as international data. Islam, negative religious coping and the presence of depressive symptoms were significantly associated with anxiety symptoms. Only the presence of anxiety symptoms was significantly associated with depressive symptoms. Negative religious coping, rather than positive religious coping, has significant association with depressive and anxiety symptoms. Redirecting focus towards negative religious coping is imperative to boost mental health outcomes among medical students.

Religious Coping in Iranian Mothers of Children With Cancer: A Qualitative Content Analysis

OBJECTIVE

Religious coping is one of the most frequently used coping methods in parents of children with cancer. This study aims to explain dimensions of religious coping in mothers of children with cancer in Iran.

METHODS

In this qualitative content analysis, using purposeful sampling, 8 mothers of children with cancer were selected and interviewed. When saturation was achieved, data were analyzed through directed content analysis. Primary and secondary codes were placed in prelabeled categories and subcategories based on Pargament's religious coping theory.

RESULTS

The participants of the study used coping methods in 4 of the 5 objectives of religious coping, that are meaning, control, comfort, and intimacy with others and closeness to God. Three of the most frequent used coping methods by the participants were "Punishing God Reappraisal," "Pleading for Direct Intercession," and "Benevolent Religious Reappraisal," respectively. None of the participants used religious coping methods for its function of "life transformation."

CONCLUSIONS

As suggested by Pargament's theory of religious coping, the dynamic, multidimensional process of religious coping has a culture-based pattern with unpredictable outcomes. Despite many similarities between religious coping in a Shia Muslim society and other studied ones, some differences are observed. Further studies are needed to show the potential evidence of the concept in relation to cultural diversity and religious differences.

Longitudinal effects of religious involvement on religious coping and health behaviors in a national sample of African Americans

Many studies have examined associations between religious involvement and health, linking various dimensions of religion with a range of physical health outcomes and often hypothesizing influences on health behaviors. However, far fewer studies have examined explanatory mechanisms of the religion-health connection, and most have overwhelmingly relied on cross-sectional analyses. Given the relatively high levels of religious involvement among African Americans and the important role that religious coping styles may play in health, the present study tested a longitudinal model of religious coping as a potential mediator of a multidimensional religious involvement construct (beliefs; behaviors) on multiple health behaviors (e.g., diet, physical activity, alcohol use, cancer screening). A national probability sample of African Americans was enrolled in the RHIAA (Religion and Health In African Americans) study and three waves of telephone interviews were conducted over a 5-year period (N = 565). Measurement models were fit followed by longitudinal structural models. Positive religious coping decreased modestly over time in the sample, but these reductions were attenuated for participants with stronger religious beliefs and behaviors. Decreases in negative religious coping were negligible and were not associated with either religious beliefs or religious behaviors. Religious coping was not associated with change in any of the health behaviors over time, precluding the possibility of a longitudinal mediational effect. Thus, mediation observed in previous cross-sectional analyses was not confirmed in this more rigorous longitudinal model over a 5-year period. However, findings do point to the role that religious beliefs have in protecting against declines in positive religious coping over time, which may have implications for pastoral counseling and other faith-based interventions.