Religiousness, spirituality, and psychosocial functioning in late adulthood: findings from a longitudinal study

This study used longitudinal data to examine the relations among religiousness, spirituality, and 3 key domains of psychosocial functioning in late adulthood: (a) sources of well-being, (b) involvement in tasks of everyday life, and (c) generativity and wisdom. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference. In late adulthood, religiousness was positively related to well-being from positive relations with others, involvement in social and community life tasks, and generativity. Spirituality was positively related to well-being from personal growth, involvement in creative and knowledge-building life tasks, and wisdom. Neither religiousness nor spirituality was associated with narcissism. The relations between religiousness, spirituality, and outcomes in late adulthood were also observed using religiousness scored in early and spirituality scored in late middle adulthood. All analyses were controlled for gender, cohort, social class, and the overlap between religiousness and spirituality.     

The relationship between religiosity/spirituality and well-being in gay and heterosexual Orthodox Jews

Numerous studies have demonstrated positive relationships between religiosity/spirituality and emotional well-being. Little research exists, though, on these relationships in Orthodox Jewish and gay populations. Therefore, data from two studies focusing on heterosexual Orthodox Jews (Study 1, 52 females, 18 males) and gay Orthodox Jews (Study 2, 191 males) are presented. The studies assessed religiosity, spirituality, and well-being using validated self-report measures. In Study 1, religiosity and spirituality were generally positively correlated with well-being. In Study 2, spirituality was positively correlated with well-being, while religiosity entered into a complex pattern of relationships. For gay Orthodox Jews, religiosity may not have the same associations with well-being that it does for heterosexual Orthodox Jews, although spirituality may provide an alternative pathway for emotional benefits.     

The Relationship of Religiosity and Spirituality to Quality of Life Among Cancer Patients

Most quality of life (QOL) assessments measure patients’ emotional well-being, functional well-being, interpersonal/social well-being, and satisfaction with treatment. Little attention has been given to patients’ spirituality or religiosity. Further, studies that have examined the impact of spirituality or religiosity on QOL have not differentiated between the constructs. The purpose of this study was to examine religiosity and spirituality as separate variables, and to define their relationship to QOL for 61 persons with cancer. Regression analyses indicated that, while spirituality and religiosity are moderately intercorrelated, spirituality has a stronger relationship with QOL than religiosity. When attempting to understand a person's spiritual life and its impact on QOL, there is a need for clear distinction between and separate assessment of spirituality and religiosity.     

An examination of attachment,religiousness, spirituality and well-being in a Baptist faith sample

The purpose of this research was to examine a mediational model of attachment, religiousness and spirituality in predicting well-being in people of Christian faith. One hundred and eighty-five participants were recruited from Baptist churches and 19 from a Baptist-based university. Whereas no support was found for a mediational model of attachment, religiousness and spirituality in predicting well-being, support was found for a path model whereby greater levels of insecure attachment to God were associated with lower levels of religious spirituality (RS). In turn, lower levels of RS were associated with greater levels of emotional distress (ED). Therefore, for this sample of Baptists, having a secure attachment to God was related to an increase in religious behaviours, fulfilment with one's prayer life and belief in a purpose for life. It seems that increases in these religious and spiritual variables are related to less ED. This suggests that heightened connection with God, both through religious behaviours and heightened spirituality, is a beneficial pursuit for people of Christian faith.     

Emotional autonomy and adjustment among emerging adults: The moderating role of family relationships

Emerging adults build their personal maturity within the family context; however, few studies focus on the role of emotional autonomy during this stage. The aim of this study was to analyze the relationship between emotional autonomy and adjustment during emerging adulthood, bearing in mind the possible moderating role of parental support in this relationship. Data were collected from 1,502 Spanish undergraduate students (903 women) aged between 18 and 29. Participants completed measures of emotional autonomy (EAS, Steinberg & Silverberg, 1986), family social support (MSPSS; Zimet, Dahlem, Zimet & Farley, 1988), psychological well-being (PWBS; Ryff, Lee, Essex & Schmutte, 1995) and psychological distress (DASS-21; Lovibond & Lovibond, 1995). The results indicate that emotional autonomy correlates negatively with family support and psychological well-being and positively with psychological distress. However, only when young people perceive a family context with low social support is gaining emotional distance from their parents associated with an increase in their psychological well-being. Our findings highlight the crucial role that the family environment plays in well-being during young adulthood, and reveal that the effect of emotional distancing from parents on adjustment depends on the quality of the family climate. Future research should seek to gain greater insight into emotional autonomy during emerging adulthood, taking into account cross-cultural diversity.     

Workplace spirituality buffers the effects of emotional labour on employee well-being

This research examines how workplace spirituality buffers the detrimental relationship between emotional labour and subjective well-being among two samples of service workers in the United States and southern China. Drawing on conservation of resources theory, we found that the negative relationship between surface acting and subjective well-being was moderated by workplace spirituality. Specifically, employees with high spirituality were buffered from the harmful effects of surface acting on subjective well-being, whereas employees with low spirituality were not. We found no evidence of a moderating effect on the relationship between deep acting and subjective well-being. These findings shed light on individual differences that influence the emotional labour process and expand our knowledge of cross-cultural similarities and differences in emotion management.     

Gratitude,Social Cognition,and Well-Being in Emerging Adolescents

The authors explored Canadian emerging adolescents' social and moral reasoning skills (empathy, theory of mind), and their perceptions of gratitude, self-competencies, and well-being (spiritual, emotional). As part of a larger five-year longitudinal study, the authors describe results of Year 2 (2016–2017) data from 46 ninth-grade students (33 girls; M_age?=?13.5?years, SD?=?5.436 years) from eight schools (Ontario, Canada). Students’ perceptions of gratitude, spirituality, self-compassion, competencies, and well-being were measured by self-report questionnaires. Significant positive correlations were found among adolescents’ perceptions of gratitude, self-competencies, and emotional and spiritual well-being. Differently valenced patterns of associations were found among students’ perceptions of gratitude (appreciation for others and sense of abundance), self-compassion, and existential well-being, and spiritual comfort, and omnipresence. Simple appreciation was the only aspect of gratitude to show significant positive relations with religious well-being. Significant positive correlations were found between gratitude (sense of abundance) and self-compassion, whereas significant negative correlations were found between self-compassion and empathy, theory of mind, existential well-being, and religious well-being. Implications for theory and educational applications are discussed.     

The Imagination of Images and Images of Imagination: How the Imagination Relates to Aging,Health, and Spirituality

ABSTRACT

Psychological literature suggests that religion and spirituality increase in late adulthood. Yet, operational definitions of spirituality and religiosity remain widely debated and inadequate for the concepts they are designed to measure. The empirical studies of religion and spirituality as one ages are of poor design and often measure only limited aspects of religion or spirituality. Few empirical studies exist which have been conceived to only study religiosity and spirituality in late adulthood. The purpose of this study was to determine the defining aspects of religiosity and spirituality using the Allport, Ross Intrinsic, Extrinsic Religiosity Scale, Ellison's Spiritual Well-Being Scale, and Neugarten's Life Satisfaction Instrument. Using a principal component factor analysis, the study examined the factor structure using an older adult sample of 320 individuals 65 years of age and older. Having a purpose in life combines with intrinsic religious questions for the first factor. Life satisfaction questions group together on two factors and extrinsic religiosity is clearly one factor. The scales used hold together well when combined. A new, shortened scale to measure aspects of religiosity and spirituality is proposed.     

Gender,Spirituality and Psychological Well-Being

The aim of this study was to determine whether gender moderates the relationship between spirituality and psychological well-being. A secondary data analysis based on a cross sectional survey was implemented. A convenience sample of 508 participants (males = 143, females = 365; age range 18–65 with 66% in the 18–25 category) from the North-West Province of South Africa completed questionnaires on spirituality and psychological well-being after informed consent was obtained. Findings show that gender moderates the relationship between spirituality and psychological well-being. This moderation effect was stronger in the case of existential well-being rather than religious well-being as components of spiritual wellbeing, and also stronger in one of the sub-groups. Future studies may explore the role of contextual factors such as cultural orientation and other socio-demographic variables in this moderation effect, as well as gender based perceptions and practices of spirituality with a view to facilitate gender sensitive psychological well-being programmes.     

Linking Religion and Spirituality with Psychological Well-being: Examining Self-actualisation, Meaning in Life, and Personal Growth Initiative

Research largely shows that religion and spirituality have a positive correlation to psychological well-being. However, there has been a great deal of confusion and debate over their operational definitions. This study attempted to delineate the two constructs and categorise participants into different groups based on measured levels of religious involvement and spirituality. The groups were then scored against specific measures of well-being. A total of 205 participants from a wide range of religious affiliations and faith groups were recruited from various religious institutions and spiritual meetings. They were assigned to one of four groups with the following characteristics: (1) a high level of religious involvement and spirituality, (2) a low level of religious involvement with a high level of spirituality, (3) a high level of religious involvement with a low level of spirituality, and (4) a low level of religious involvement and spirituality. Multiple comparisons were made between the groups on three measures of psychological well-being: levels of self-actualisation, meaning in life, and personal growth initiative. As predicted, it was discovered that, aside from a few exceptions, groups (1) and (2) obtained higher scores on all three measures. As such, these results confirm the importance of spirituality on psychological well-being, regardless of whether it is experienced through religious participation.     

Investigation of the Contribution of Spirituality and Religiousness to Hedonic and Eudaimonic Well-Being in Iranian Young Adults

Studies that have used both spirituality and religiousness measures to predict mental well-being are virtually nonexistent. Furthermore, in almost all of the past studies, the distinction between hedonic and eudaimonic aspects of well-being has not been taken into account. To address these limitations, the present study sought to examine the relation between spirituality and religiousness and a rather comprehensive set of well-being scales in an Iranian Muslim sample. Participants were 292 undergraduates at the University of Tehran. Results of bivariate correlation analysis showed that all aspects of hedonic and eudaimonic well-being were positively correlated with all aspects of spirituality and religiousness. Results of the multiple regression analysis demonstrated that spirituality was a stronger predictor of well-being than religiousness. In order to further examine the unique contribution of spirituality and religiousness over each other and gender, hierarchical regression analysis was applied. Findings indicated that while spirituality was a significant predictor of well-being after partialling out the effects of gender and religiousness, religiousness did not add significantly to the prediction of well-being over and above the contribution of gender and spirituality. Implications of the results are discussed, as are study limitations and directions for further research.     

Poor,Rural Women: Spirituality,Religion, and Wellness Across the Life Span

Researchers have suggested strategies in the spiritual domain for improving wellness. This study explored relationships among spirituality, religiosity, and wellness for poor, rural women in early adulthood, early–middle adulthood, and middle–later adulthood. Implications for evidence‐based strategies to improve wellness for poor, rural women across the life span are provided.     

Pastoral Burnout and the Impact of Personal Spiritual Renewal,Rest-taking,and Support System Practices

Pastors risk burnout because of inordinate ministerial demands, which may drain their emotional, cognitive, spiritual, and physical energy reserves and impair their overall effectiveness. Burnout advances across three dimensions: emotional exhaustion, depersonalization, and reduced accomplishment. The debilitating effects of pastoral burnout were examined through a survey of 270 pastors. Relationships between burnout and three potentially preventative or mitigating factors, spiritual renewal, rest-taking, and support system practices, were explored. The results identified spiritual dryness as the primary predictor of emotional exhaustion, the stress dimension of burnout. In the published literature, no other work to date has empirically substantiated a link between pastors’ spirituality and burnout. These findings expand the burnout construct and promote leader self-care practices that foster resilience, vitality, and well-being.     

Me against myself: motivational conflicts and emotional development in adulthood

Two studies investigated adult age differences in the frequency and emotional consequences of motivational conflicts (i.e., feeling that one wants to or should do something else in a given situation). Study 1 compared younger and older adults. Study 2 included a more age-heterogeneous sample ranging from 20 to 70 years. Data were obtained using diary and experience-sampling methods. Multilevel regression showed that motivational conflict was associated with lower emotional well-being. With age, the frequency of motivational conflict decreased, while emotional well-being increased. Importantly, the age-related decrease in motivational conflicts partly accounted for the age-related increase in emotional well-being. Findings were consistent across studies and robust after the authors controlled for age differences in a number of control variables including time use. The authors conclude that an age-related decrease in motivational conflicts in daily life may be among the factors underlying the positive development of emotional well-being into older adulthood.     

Prayer, Process, and the Future of Medicine

The wall of separation between spirituality and medicine is crumbling. Physicians are discovering the importance of prayer, spirituality, and religious participation in enhancing physical and mental health and responding to stressful life circumstances. A new metaphysical model is needed to replace the dualistic Cartesian-Newtonian model that has undergirded modern biomedicine. The process-relational metaphysics, influenced by the seminal thought of Alfred North Whitehead, is a fruitful alternative model for the future partnership of spirituality and medicine. A process-relational metaphysic supports this new partnership through its affirmation of (1) the relational nature of life, (2) the essential relatedness of mind, body, and spirit, (3) the multifactorial nature of causation in terms of health and illness, and (4) the affirmation of creativity and the redefinition of divine and human power in terms of partnership. This new metaphysical foundation provides a basis for including spiritual concerns in the care of patients, the education of physicians, and in professional self-care. Physicians are called to be partners with their patients, nurturing their own spiritual well-being even as they care for the spiritual well-being of their patients.     

Spirituality and Well-Being in Old Age: Exploring the Dimensions of Spirituality in Relation to Late-Life Functioning

A growing body of research connects spirituality with positive late-life functioning. In this research, spirituality is often approached as a single measure in relation to well-being, neglecting its complex nature. Therefore, this study explores whether different dimensions of spirituality contribute uniquely to psychological well-being in advanced age. Results indicated that well-being was positively predicted by spirituality experienced through connectedness with the transcendent and through connectedness with others. Spirituality experienced through connectedness with nature did not predict well-being. These findings highlight the unique influence of each spirituality dimension on well-being as well as the need for a multidimensional approach.     

Strength and vulnerability integration: a model of emotional well-being across adulthood

The following article presents the theoretical model of strength and vulnerability integration (SAVI) to explain factors that influence emotion regulation and emotional well-being across adulthood. The model posits that trajectories of adult development are marked by age-related enhancement in the use of strategies that serve to avoid or limit exposure to negative stimuli but by age-related vulnerabilities in situations that elicit high levels of sustained emotional arousal. When older adults avoid or reduce exposure to emotional distress, they often respond better than younger adults; when they experience high levels of sustained emotional arousal, however, age-related advantages in emotional well-being are attenuated, and older adults are hypothesized to have greater difficulties returning to homeostasis. SAVI provides a testable model to understand the literature on emotion and aging and to predict trajectories of emotional experience across the adult life span.     

Goal attainment, goal striving, and well-being during the transition to adulthood: a ten-year U.S. national longitudinal study

This study examines the relation between young adults' goal achievement, continued goal striving over time, and subsequent well-being. Analysis of a longitudinal subsample of a nationally representative U.S. study of 5,693 adolescents as they transition to adulthood revealed that individuals who met their goals had higher well-being, but that the relation between goal completion and well-being varied by goal content. Continued goal striving was related to well-being and maintained domain-specific self-efficacies, whereas goal disengagement was accompanied by declines in domain-specific self-efficacies. Overall, the results suggest that long-term goal striving is beneficial for well-being during the transition to adulthood.     

Emotional experience improves with age: evidence based on over 10 years of experience sampling

Recent evidence suggests that emotional well-being improves from early adulthood to old age. This study used experience-sampling to examine the developmental course of emotional experience in a representative sample of adults spanning early to very late adulthood. Participants (N = 184, Wave 1; N = 191, Wave 2; N = 178, Wave 3) reported their emotional states at five randomly selected times each day for a one week period. Using a measurement burst design, the one-week sampling procedure was repeated five and then ten years later. Cross-sectional and growth curve analyses indicate that aging is associated with more positive overall emotional well-being, with greater emotional stability and with more complexity (as evidenced by greater co-occurrence of positive and negative emotions). These findings remained robust after accounting for other variables that may be related to emotional experience (personality, verbal fluency, physical health, and demographic variables). Finally, emotional experience predicted mortality; controlling for age, sex, and ethnicity, individuals who experienced relatively more positive than negative emotions in everyday life were more likely to have survived over a 13 year period. Findings are discussed in the theoretical context of socioemotional selectivity theory.     

Children as Mystics, Activists, Sages, and Holy Fools: Understanding the Spirituality of Children and Its Significance for Clinical Work

This article explores children's spirituality and its significance for health care providers seeking to provide “spiritually competent care” of children amidst religious and spiritual diversity. Four metaphors of different spiritualities evidenced among children are explored: mystics, activists, sages, and holy fools. The article addresses issues clinicians face such as the problem of defining spirituality in relation to religion, and countertransference around religious and spiritual matters. Current research shows that spiritual and religious involvements constitute positive factors promoting resiliency and health in children. James W. Fowler's theory of faith development facilitates an exploration of questions concerning how children develop a belief system, leading to a view of children's spirituality as multidimensional. This article preserves the less formal conversational style of an earlier version's presentation in Grand Rounds at the UCLA Medical Center's Neuropsychiatric Hospital on December 10, 2003.