Santa Clara Strength of Religious Faith Questionnaire: psychometric analysis in older adults

Associations Between Religiosity and Medical Mistrust: An Age-Stratified Analysis of Survey Data from Black Adults in Chicago

Medical mistrust is associated with poor health outcomes, ineffective disease management, lower utilization of preventive care, and lack of engagement in research. Mistrust of healthcare systems, providers, and institutions may be driven by previous negative experiences and discrimination, especially among communities of color, but religiosity may also influence the degree to which individuals develop trust with the healthcare system. The Black community has a particularly deep history of strong religious communities, and has been shown to have a stronger relationship with religion than any other racial or ethnic group. In order to address poor health outcomes in communities of color, it is important to understand the drivers of medical mistrust, which may include one's sense of religiosity. The current study used data from a cross-sectional survey of 537 Black individuals living in Chicago to understand the relationship between religiosity and medical mistrust, and how this differs by age group. Descriptive statistics were used to summarize data for our sample. Adjusted stratified linear regressions, including an interaction variable for age group and religiosity, were used to model the association between religiosity and medical mistrust for younger and older people. The results show a statistically significant relationship for younger individuals. Our findings provide evidence for the central role the faith-based community may play in shaping young peoples' perceptions of medical institutions.

Religious and Non-Religious Workplace Mobbing Victims: When Do People Turn to Religious Organisations?

Researchers' interest in the impact of religious-spiritual assistance on victims of violence has increased in recent decades; however, factors that are relevant to workplace mobbing victims who seek such assistance remain poorly investigated. The purpose of this study is to highlight the factors that make spiritual assistance of religious organizations acceptable to religious and non-religious workplace mobbing victims. The study involved 463 adults working in Lithuanian organizations, of whom 79.5 per cent indicated that they were religious. ANOVA and Chi-square tests revealed that the significant factors were similarity of personal and religious values, the relation with the person providing assistance, and the circumstances characterising assistance. This study promotes further scientific discussion on the involvement of religious organizations in helping victims of workplace mobbing and explains why religious and non-religious individuals seeking assistance turn to religious organizations. The article presents only a part of the research results of the implemented project.

Search for Spiritual Assistance in Religious Organizations: What Are the Motives of Persons Who Have Experienced Destructive Relationships at Work?

Religious assistance is an effective tool in helping the victims of violence, but so far, it has not been investigated that what promotes the persons aggrieved in the workplace to seek such assistance. Therefore, this study aimed to identify the motives of persons who have experienced destructive relationships, which inspire the search for spiritual assistance in religious organizations, seeking to develop the provision of such service. After the analysis of the scientific literature, a questionnaire “Motives of Persons Aggrieved at Work for Seeking Spiritual Assistance (MP-SSA-40)” was developed and validated. In this study, a survey was conducted on 463 persons working in Lithuanian organizations using the questionnaire survey method. The correlation and regression analyses were performed. The study has shown that the religiosity of the victim is not the only condition for seeking spiritual assistance. Significant factors are the congruence of values borne by the person and the religious organization, the motives arising from the relation with the person providing assistance, and the motives determined by circumstances that create an important contextual background. The established trends show that by solving work-related problems and problems of interpersonal relationships of assistance providers, obstacles hindering the implementation of intrinsic motives of the victim to apply for spiritual assistance to the religious organization, providing it can be removed. The value of the article is demonstrated by the fact that it fills the existing gaps of knowledge about the motives of victims of destructive relationships at work, seeking religious spiritual assistance. In addition, a new and reliable instrument to measure such motives is proposed.

Strength of Religious Faith in Peruvian Adolescents and Adults: Psychometric Evidence from the Original and Short Versions of the Santa Clara Strength of Religious Faith Questionnaire in Spanish

The aim of this study was to evaluate the psychometric evidence of the original and short versions of the Santa Clara Strength of Religious Faith Questionnaire (SCSRFQ) in Spanish in a sample of 245 Peruvian adolescents and adults (mean age = 21.04 years, SD = 3.07, 47.8% male and 52.2% female), selected by nonprobabilistic convenience sampling. Additionally, the Coronavirus Anxiety Scale and the Satisfaction with Life Scale were applied. Confirmatory Factor Analysis, internal consistency reliability methods, hierarchical sequence of variance models, and a graded response model were used. Results indicate that both versions of the SCSRFQ showed robust psychometric properties: adequate unidimensional structure, adequate difficulty and discrimination parameters, and significant relationships with the measures of fear of COVID-19 and satisfaction with life. The original version of the SCSRFQ showed evidence of strict measurement invariance by sex and age, whereas the short version showed strict invariance by sex and configural invariance by age. Both versions showed acceptable reliability indices. In conclusion, the original and short versions of the SCSRFQ in Spanish show evidence of psychometric indicators that support their use to assess the strength of religious faith.

Spirituality and Religious Practices and Its Association with Geriatric Syndromes in Older Adults Attending to a Geriatric's Clinic in a University Hospital

Demographic aging has led to an increase in the prevalence of different diseases, including the so-called geriatric syndromes (GS), like depression, disability and frailty phenotype (FP). Spirituality and religious practices (RP) have been associated with positive health outcomes and could be a protective factor against the development of some GS. Study aims was to determine the frequency of spirituality and RP, and their associations between some GS in adults 60 years of age or older, who attended a geriatric clinic in a university hospital in Mexico. Cross-sectional study in adults aged ≥ 60 years, recruited in 2018, was performed. Participants underwent a comprehensive geriatric assessment, with which spirituality and religious practices model and the diagnosis of GS were obtained. Linear regression analyses were determined to establish the association between RP and GS. We included 128 subjects; mean age was 79 years (SD ± 8). Lowers scores for mass and communion assiduity were associated with worst disability and FP scores (b = - 0.35, P = 0.02; b = - 0.37, P = 0.03). The RP model explained 8% (R² = 0.083) of the total variance of the depressive symptoms score (P = 0.03). This study showed that the prevalence of RP is higher in Mexican older adults. The RP model can explain 8 and 9% of the variation in dependent variables (depressive symptoms and disability). These results suggest the importance of monitoring RP, as they seem to have a positive impact on health status of the elderly.

Bone Grafts, Bone Substitutes and Regenerative Medicine Acceptance for the Management of Bone Defects Among French Population: Issues about Ethics, Religion or Fear?

Several techniques exist to manage bone defects in patients: bone grafts (autograft, allograft, xenograft), use of synthetic bone substitutes, or use of the products of bone regenerative medicine. Studies generally focus on their efficacy, but few focus on their acceptance. Our objectives were to assess their theoretical acceptance among the French general population, and to identify issues justifying refusals, by mean of an open e-questionnaire. The questionnaire was submitted to a general French population, and explained these techniques in an understandable way. Participants were asked to say whether they would accept or refuse these techniques, specifying why in case of refusal (fear of the technique, ethical reasons, religious reasons). In total, 562 persons participated. Autograft and use of the products of bone regenerative medicine were the most accepted techniques (93.4% and 94.1%, respectively). Xenograft was the least accepted technique (58.2%). Most refusals were due to fear such as failure, pain, infection (autograft 8%, allograft 14.9%, xenograft 25.3%, synthetic bone substitutes 14.6%, and products of bone regenerative medicine 6.8%). Ethical reasons were mostly mentioned for allograft (6.4%) and xenograft (18.3%). Religious reasons were scarcely mentioned, only for xenograft (1.2%). Thus, acceptance of techniques does not seem to be greatly linked to sociodemographic characteristics in France. However, other countries with their own cultural, religious, and population patterns may show different levels of acceptance. This study shows that bone regenerative medicine is a promising research direction, reaching biological and also humanist quality standards, expected to improve the health of patients. Information is still the cornerstone to defuse issues about fear.

Mental Health Clinician and Community Clergy Collaboration to Address Moral Injury in Veterans and the Role of the Veterans Affairs Chaplain

Moral injury in veterans with posttraumatic stress disorder includes symptoms of guilt and shame, and these symptoms are often not responsive to evidence-based mental health treatments. Clergy provide a pathway for relieving the guilt and shame. However, there is a long history of mistrust between clergy and mental health clinicians and not enough Veterans Health Administration chaplains to meet this need. The goal of this study was to gather qualitative interview data from relevant stakeholders regarding whether and how Veterans Affairs (VA) mental health clinicians and community clergy could collaborate to address moral injury issues such as guilt and shame in veterans being treated for posttraumatic stress disorder. The stakeholders for this study were veterans, mental health clinicians, and clergy. Qualitative data were organized into three domains: barriers, facilitators, and intervention suggestions. These data were used to develop a new intervention for moral injury that includes a central role for the Veterans Affairs chaplain.