A Lonely Search?: Risk for Depression When Spirituality Exceeds Religiosity

Relationships between spirituality and mental stress in people living with HIV in China: A cross-sectional study

There are limited reports on the relationship between spirituality and mental stress in PLWH in China, who may be subject to anti-religious pressures from the government. In this study, we aimed to understand whether spirituality influences Chinese PLWH's mental stress and, if so, at what level. We recruited 200 PLWHs from Beijing's Ditan Hospital to complete a cross-sectional survey inquiring about their practice of spirituality as well as their level of mental stress. The study found that PLWH who presented with a mid-level of spirituality have the highest mental stress when compared to those who have a low level of spiritual beliefs or a high level of spiritual beliefs. This study points to the utility of healthcare providers taking PLWH's potential spirituality into consideration, perhaps in particular for those with a moderate level of spirituality, in order to provide the most comprehensive care possible.

The moderating role of spirituality and gender in Canadian and Iranian emerging adolescents’ theory of mind and prosocial behavior

Introduction

While research has found a link between ToM and prosociality in terms of caring and helping others which may also vary across cultures, the moderating role of spirituality and culture of this association in emerging adolescence has received little attention.

Methods

The current study empirically “examined” the role of spirituality and gender in relation to ToM and prosocial behavior in Canadian and Iranian emerging adolescents. A total of 300 (153 girls) emerging adolescents (M = 11.502, SD = 2.228) were recruited from Montreal, Canada and Karaj, Iran. A series of double moderation analysis and ANOVA was conducted.

Results and discussion

Results indicated the difference between direct and indirect influences of ToM and its interactions with culture, gender, and spirituality on prosocial behavior. This implies an emerging complex framework which suggests the dynamic nonlinear interactions between these factors. Implications for youth’s social-emotional understanding will be discussed.

More spiritual than religious: Concurrent and longitudinal relations with personality traits, mystical experiences, and other individual characteristics

People who self-identify as predominantly spiritual constitute a considerable and well-established part of the religious landscape in North America and Europe. Thus, further research is needed to document predictors, correlates, and outcomes associated with self-identifying primarily as a spiritual person. In the following set of studies, we contribute to some of these areas using data from German and United States adults. Study 1 (n = 3,491) used cross-sectional data to compare four religious/spiritual (R/S) self-identity groups-more religious than spiritual (MRTS), more spiritual than religious (MSTR), equally religious and spiritual (ERAS), and neither religious nor spiritual (NRNS)-on sociodemographic characteristics and a range of criterion variables (i.e., Big Five personality traits, psychological well-being, generativity, mystical experiences, religious schemata). In Study 2 (n = 751), we applied the analytic template for outcome-wide longitudinal designs to examine associations of the four R/S self-identifications with a range of subsequent outcomes (assessed approximately 3 years later) that were largely comparable to the criterion variables assessed in Study 1. The cross-sectional and longitudinal findings from these complementary studies provide further evidence of differences between these four categories of R/S self-identification, including strong evidence in both studies of an association between the MSTR self-identity and mysticism.

Religious and secular spirituality: Methodological implications of definitions for health research

The importance of spirituality as a research topic has been increasingly recognized, which has led to several studies on the topic. Areas including psychology, medicine, and nursing have produced studies on spirituality under a plurality of definitions and methods, which reveals the complexity of the theme. However, this has resulted in a range of potential problems, including: (1) the use of overlapping and contradictory terms between studies, or even within the same study, (2) research methodologies that do not fit the definitions (sometimes unreflectively) assumed by the authors, (3) difficulties, or even the impossibility, of comparing the results of studies, (4) controversies in respect of the inclusion/exclusion of secular groups in research on spirituality, and (5) ambiguous measurements, often being exclusively dependent on each participant's individual interpretation of what spirituality means. This article discusses these problems, recommends theoretical and methodological alternatives and presents taxonomy of definitions of spirituality.

Changes in Spiritual but Not Religious Identity and Well-Being in Emerging Adulthood in the United States: Pathways to Health Sameness?

The "spiritual but not religious" (SBNR) are a growing group in the religious landscape of the United States. Thousands of studies to date have been devoted to the study of religion and health, but far less attention has been given to the study of the "spiritual but not religious." In this study, we address this gap by using two waves of longitudinal data from the National Study of Youth and Religion (2005-2008). We assess whether within-person changes in SBNR identity are associated with health and mental health in emerging adulthood and consider several pathways that may account for observed differences. Results suggest that consistently identifying as SBNR was associated with worse physical and mental health relative to youth that were consistently religious. Using parametric mediation analyses, we found evidence that three of our four proposed mediators (religious attendance, sense of closeness to God, and religious doubt, but not life meaning) partially explained these mental health differences. This study therefore makes an important advance in assessing the health implications of (non)-religion/spirituality early in the life course.

Factors Influencing Military Personnel Utilizing Chaplains: A Literature Scoping Review

Chaplains have been embedded in military settings for over a millennium. In recent years however, the decline in spiritual/religious (S/R) affiliation of military personnel across Western cultures has led to some commentators questioning the utilization of religious chaplains by defence personnel. This scoping review maps the literature on S/R and non-S/R factors that influence utilizing military chaplains-with a particular emphasis on the Australian military context. A systematic scoping review of tertiary literature databases using Arksey and O'Malley (2003) and Joanna Briggs Institute methodologies (JBI, 2021), revealed a total of 33 articles meeting the inclusion criteria. Results fell into three broad categories: (i) how personal religious views influence utilization of military chaplaincy, (ii) barriers and enablers to personnel utilizing military chaplains, and (iii) the impact of chaplaincy. Despite the current reduction in religiosity in Western society, findings from this scoping review suggest there is little evidence that low religiosity among military personnel forms a significant barrier to utilizing chaplaincy services. To the contrary, the literature revealed that chaplains provide trusted, confidential, and holistic support for military personnel that if diminished or compromised would leave a substantial gap in staff well-being services.

The existential dimension of the pandemic: Death attitudes, personal worldview, and coronavirus anxiety

A cross-sectional survey to investigate relationships between coronavirus anxiety, individual death attitudes, and personal worldview was conducted among 202 German-speaking adults in Central Europe. Results indicated that death anxiety significantly predicts coronavirus anxiety beyond sociodemographic variables. Women reported higher coronavirus anxiety than men. Against expectations, dimensions of personal worldview were hardly related to coronavirus anxiety. In contrast, we found evidence for a curvilinear relationship between religiosity as well as atheism and negative death attitudes. Our study contributes to recent discussions about death anxiety as a transdiagnostic factor in psychopathology and yields important implications for psychosocial support in the current pandemic.

Religiosity and Depression at Midlife: A Prospective Study

Objectives:

Previously, authors found high personal importance of religion/spirituality (R/S) in early adulthood to predict a 75% decreased risk of recurrence of major depression in middle adulthood. Here, the authors follow up the original study sample to examine the association between R/S and major depression from middle adulthood into midlife.

Method:

Participants were 79 of 114 original adult offspring of depressed and non-depressed parents. Using logistic regression analysis, three measures of R/S from middle adulthood (personal importance, frequency of religious service attendance, and denomination) were used to predict Major Depressive Disorder (MDD) in midlife.

Results:

High R/S importance in middle adulthood was prospectively associated with risk for an initial onset of depression during the period of midlife. Frequency of attendance in middle adulthood was associated with recurrence of depression at midlife in the high-risk group for depression, as compared to the low-risk group.

Conclusion:

Findings suggest that the relation between R/S and depression may vary across adult development, with risk for depression associated with R/S at midlife potentially revealing a developmental process.

Differential Association of Spirituality and Religiosity With Rumination: Implications for the Treatment of Depression

ABSTRACT

Recent studies have shown that religiosity (R) is associated with lower rates of depression, whereas spirituality (S) is associated with higher rates. Rumination has also been associated with higher rates of depression. Some have hypothesized that rumination mediates the differential association of religiosity and spirituality with depression. We empirically test this hypothesis in a longitudinal, multigenerational sample through associations between rumination and depression, R/S and depression, and R/S and rumination. Cross-sectionally, total rumination scores were predicted by spirituality (standardized β = 0.13; 95% confidence interval [CI], 0.00-0.26), with subscale (reflection, depression, and brooding) standardized betas ranging from 0.11 to 0.15 (95% CI, -0.03 to -0.29). Cross-sectionally, rumination was not predicted by religiosity. Longitudinally, and consistent with previous findings, religiosity, but not spirituality, predicted reduced depressive symptoms (standardized β = -0.3; 95% CI, -0.58 to -0.01). The association between spirituality and rumination was driven by millennials. Psychotherapies that target rumination for depression might therefore be especially effective in the millennial demographic.

Does Christian Spirituality Enhance Psychological Interventions on Forgiveness, Gratitude, and the Meaning of Life? A Quasi-Experimental Intervention with the Elderly and Youth

Scientific research has provided theoretical evidence on the implementation of religious/spiritual interventions (RSI) as a complementary health therapy, where spiritual improvements are also a factor to consider. Despite the above, there are few studies that have evaluated the clinical applicability of these findings. This study was an intervention with older and younger adults divided into two treatment groups and one control group. What is expected is that the two treatment groups will score better than the control group; however, the group with a Christian spiritual focus is expected to perform better than the group without a spiritual focus. Measures of gratitude, meaning of life, forgiveness, spirituality, religiosity, and expected prejudice were recorded. The hypothesis is fulfilled that Christian spirituality enhances psychological interventions on factors associated with personal well-being, mainly in older adults: spirituality (M = 26.00, SE = 2.127/M = 29.38, SE = 1.953, t (12) = -2.436, p < 0.05, r = 0.58), goals (M = 22.92, SE = 1.022/M = 24.54, SE = 0.739, t (12) = -2.298, p < 0.05, r = 0.55), and benevolence (M = 17.31, SE = 1.554/M = 21.08, SE = 1.603, t (12) = -3.310, p < 0.05, r = 0.69). The most powerful results of the study are those associated with religiosity/spirituality.

Worldview Under Stress: Preliminary Findings on Cardiovascular and Cortisol Stress Responses Predicted by Secularity, Religiosity, Spirituality, and Existential Search

This study reports preliminary findings on the hypothesis that worldview can predict cardiovascular and cortisol responses to social stress. Based on theory and previous findings, we assumed that worldview security would provide a basis for stress resilience. Accordingly, religious and atheist individuals were expected to show higher stress resilience than spiritual and agnostic participants. Likewise, dimensional measures of religiosity and atheism were hypothesized to predict decreased, and existential search-indicating worldview insecurity-was hypothesized to predict increased physiological stress responses. Subjects included 50 university students who completed online questionnaires and took part in a standardized social stress test (Trier Social Stress Test). Systolic and diastolic blood pressure (SBP/DBP), heart rate (HR), and salivary cortisol (SC) were assessed at baseline, immediately after stress testing, and during a forty-minute recovery period. Worldview comparisons revealed lower cardiovascular stress responses among religious than among atheist and spiritual participants and particularly high baseline SC among spiritual participants. Across the entire sample, existential search showed substantial positive correlations with SBP, HR, and SC stress parameters. The findings suggest that worldview security might partly explain the health benefits often associated with religion.

Finding Meaning in Hell. The Role of Meaning, Religiosity and Spirituality in Posttraumatic Growth During the Coronavirus Crisis in Spain

Coronavirus has blighted our world, hitting some countries harder than others. Morbidity and mortality rates make Madrid one of the worst affected places so far in the wake of the coronavirus. The aim of this study was to analyze the presence of post-traumatic growth during the coronavirus crisis and to understand the contribution of meaning, religiosity, and spirituality to such growth; 1,492 people completed the questionnaire; N = 1,091 residents in Madrid were selected for the study. We assessed the personal experience of COVID-19, the Spirituality, Religiosity, Meaning trough Purpose in Life-10 test, and Posttraumatic Growth (Community Post-Traumatic Growth Scale). Results showed significant differences for all measures of growth, with higher values in women. Sex and direct impact of COVID-19 accounted for 4.4% of the variance of growth. The different dimensions of meaning contribute differently to growth. Only religiosity was associated with total growth when meaning was included in the model. This same pattern of results is obtained in models predicting interpersonal and social growth. However, in predicting personal growth, it is spirituality that predicts this type of growth once meaning has been previously controlled for, while religiosity fails to reach a statistically significant level. Our results reflect the interest in maintaining the distinction between spirituality and religiosity, their different roles in traumatic growth and the different dimensions on which each has an effect. Finally, it confirms the importance of meaning in post-traumatic growth, especially the dimension of life goals and purposes.

Spiritual Struggles of Nones and ‘Spiritual but Not Religious’ (SBNRs)

Spiritual struggles are a distinct problem which have implications for psychological, social, emotional and physical health. They are not unique to religious persons; instead both the religiously unaffiliated (Nones) and those who call themselves “Spiritual but not Religious,” (SBNR) have struggles with existential issues common to all humans, and which can be identified as “spiritual”. Nones are a very diverse group and different types of Nones struggle differently. This qualitative study, based on interviews in North America with over 100 Nones, particularly SBNRs, explains the types of spiritual struggles, with many examples and illustrative quotes. Nones’ key struggles are in the areas of Self and Self-in-Relation. This is a vastly under-researched topic which will only grow in importance, given the rapid and continuing rise of the None population. The topic is of concern to social scientists, but is equally important for psychologists, counselors, medical personnel, chaplains and others in the helping professions given that Nones will come to them for assistance.

Varieties of Religious (Non)Affiliation: A Primer for Mental Health Practitioners on the "Spiritual but Not Religious" and the "Nones"

Given changing demographics of religiosity and spirituality, this article aims to help clinicians understand contemporary trends in patient religious and spiritual orientation. It first identifies and describes the evolving varieties of religio-spiritual orientation and affiliation, as identified in survey studies. Particular attention is given to the examination of those who identify as spiritual but not religious (SBNR) and None (i.e., no religious affiliation), which is important to mental health practice because many patients now identify as SBNR or None. Next, empirical data are considered, including what the literature reveals regarding mental health outcomes and SBNRs and Nones. We conclude with a summary of the main points and five recommendations that mental health practitioners and researchers need to consider regarding this increasingly large portion of the population.

Understanding self-reported importance of religion/spirituality in a North American sample of individuals at risk for familial depression: A principal component analysis

Several studies have shown protective effects between health outcomes and subjective reports of religious/spiritual (R/S) importance, as measured by a single self-report item. In a 3-generation study of individuals at high or low familial risk for depression, R/S importance was found to be protective against depression, as indicated by clinical and neurobiological outcomes. The psychological components underlying these protective effects, however, remain little understood. Hence, to clarify the meaning of answering the R/S importance item, we employed a comprehensive set of validated scales assessing religious beliefs and experiences and exploratory factor analysis to uncover latent R/S constructs that strongly and independently correlated with the single-item measure of R/S importance. A Varimax-rotated principal component analysis (PCA) resulted in a 23-factor solution (Eigenvalue > 1; 71.5% explained variance) with 8 factors that, respectively, accounted for at least 3% of the total variance. The first factor (15.8%) was directly related to the R/S importance item (r = .819), as well as personal relationship with the Divine, forgiveness by God, religious activities, and religious coping, while precluding gratitude, altruism, and social support, among other survey subscales. The corresponding factor scores were greater in older individuals and those at low familial risk. Moreover, Spearman rank-order correlations between the R/S importance item and other subscales revealed relative consistency across generations and risk groups. Taken together, the single R/S importance item constituted a robust measure of what may be generally conceived of as "religious importance," ranking highest among a diverse latent factor structure of R/S. As this suggests adequate single-item construct validity, it may be adequate for use in health studies lacking the resources for more extensive measures. Nonetheless, given that this single item accounted for only a small fraction of the total survey variance, results based on the item should be interpreted and applied with caution.

Religiosity, spirituality and quality of life of dialysis patients: a systematic review

PURPOSE

End-stage renal disease (ESRD) patients often report a combination of disturbing physical symptoms and psychological distress which result in significantly reduced quality of life (QoL). Coping with a chronic disease is a complex matter involving also the family and a multi-disciplinary team. Recently, observational studies suggested that spirituality (S) and religiosity (R) are two important determinants in coping with a chronic/terminal disease. Both concepts were studied in various settings, involving ESRD and QoL. This systematic review aims to synthesize all instruments used to assess R/S, to examine the strategies evaluating QoL of dialysis patients and to analyse their correlations.

METHODS

In accordance with the PRISMA, a systematic search was conducted in PubMed and SCOPUS (between Jan 1980-Dec 2018, PROSPERO number CRD42019116837). Eligible studies included patients on dialysis therapy, religiously/spiritually assessed and contained QoL evaluation.

RESULTS

Of the initial 311 studies, 261 papers were excluded. Consequently, 50 papers with a total 9265 patients were available for inclusion. From a list of 177 R/S scales available worldwide, we identified 24 tools. We organized all QoL parameters into 10 classes. In all studies, R/S variables were positively correlated with at least one QoL variable.

CONCLUSIONS

In this systematic review, we synthesized the studies involving R/S assessment in dialysis patients and their benefit on QoL. R/S has a positive impact on most QoL parameters in 5D-CKD. We suggest that nephrology guidelines on palliative care and/or elderly should include specific recommendations on R/S support and opportunities for integrated specific therapies.