The role of attachment to God in secular and religious/spiritual ways of coping with a serious disease

This study investigated the role of security in one's attachment to God in relation to both secular and religious/spiritual ways of coping with a serious illness. The main objective was to test whether attachment to God and type of disease were related to secular coping strategies, when controlling for the effects of religious/spiritual coping. Study participants (N = 105) had been diagnosed either with cancer (i.e., an acute disease) and were under chemotherapy/awaiting surgery or with renal impairment (i.e., a chronic disease) and were attending dialysis. Results showed that secure attachment to God was uniquely related to fighting spirit, whereas insecure attachment to God was uniquely linked to hopelessness, suggesting that security, unlike insecurity, in one's attachment to God may impact favourably on adjustment to the disease. The only coping strategy related to type of disease was cognitive avoidance, which was linked to chronic disease.     

Written prayers and religious coping in a paediatric hospital setting

Hospitalised children represent a threatened future to parents. Such stressors call forth people's coping styles. Some individuals cope religiously or spiritually, and religious coping through prayer may be utilised. A sample of prayers written in a paediatric hospital chapel was coded by styles of religious coping evident within them. Styles associated with coping to gain control of their situation and with coping by seeking comfort from God were present. Seeking to cope for gaining control of a situation was more common than seeking comfort from God during the event. Written prayers did not contain evidence of coping by making meaning. Regression analysis showed that the probability of writing a prayer to gain control decreased over time and a trend towards increasing probability of writing a prayer expressing coping by seeking God's comfort. Clinical implications are discussed. Future research should include a larger sample and cognitive interviews with prayer writers.     

Nonreligious coping and religious coping as predictors of expressed emotion in relatives of patients with schizophrenia

Expressed emotion (EE) is a measure of the amount of criticism and emotional over involvement expressed by a key relative towards a relative with a disorder or illness. Research has established that living in a high EE environment, which is characterised by increased levels of critical and emotionally exaggerated communication, leads to a poorer prognosis for patients with a mental illness when compared to low EE environments. Despite evidence that EE is a strong predictor of the course of the illness, there continue to be questions concerning why some family members express excessive levels of high EE attitudes about their mentally ill relatives while others do not. Based on indirect evidence from previous research, the current study tested whether religious and nonreligious coping serve as predictors of EE. A sample of 72 family members of patients with schizophrenia completed an EE interview, along with questionnaires assessing situational nonreligious coping and religious coping. In line with the hypotheses, results indicated that nonreligious coping predicted EE. Specifically, less use of adaptive emotion-focused coping predicted high EE. Also consistent with predictions, maladaptive religious coping predicted high EE above and beyond nonreligious coping.     

Religiosity,coping, and suicidality within the religious Zionist community of Israela thematic qualitative analysis

The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research – in general religion creates a buffer to suicide – the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or – more significantly – the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.     

Ways of coping and religious commitment in Muslim adolescents

The aim of this study was to find out methods of coping used most frequently by Kurdish adolescents and to investigate the relationship of methods of coping with their level of religiosity and gender. A convenience sample of 171 secondary school students, self-identified as Muslims, took part in answering two sets of questionnaires: methods of coping and religious commitment. Means, standard deviations, t-test and Pearson Correlation Coefficients were used to analyse the data. Results of the study suggest that the method of coping used most frequently by the sample was spiritual connection while passivity and avoidance were the least used methods of coping. Religiosity was correlated with all other methods of coping except seeking social support and passivity. Girls used avoidance and passivity for coping more than boys did. Kurdish Muslim adolescents use various methods to cope with problems they face. Counsellors in secondary schools should pay more attention to maladaptive methods of coping particularly among girl adolescents.     

Associations of general religiousness and specific religious beliefs with coping appraisals in response to Hurricanes Katrina and Rita

An emerging scientific literature is investigating the construct of “compassionate love,” love that is “centered on the good of the other,” a construct empirically linked to physical and mental health. We evaluated effects of an 8-week, 16-hour programme for physicians, nurses, chaplains, and other health professionals, using nonsectarian, spiritually based, self-management tools. Participants were randomised to intervention (n = 30) or wait-list (n = 31). Pretest, post-test, 8- and 19-week follow-up data were gathered on six measures of prosocial qualities. Favorable treatment effects (p<0.05) were found for compassionate love (d = 0.49), altruistic actions (d = 0.33), perspective-taking (d = 0.42), and forgiveness (d = 0.61). Treatment adherence fully mediated effects on compassionate love. Furthermore, stress reduction mediated treatment effects on compassionate love, perspective-taking, and forgiveness; each also mediated gains in caregiving self-efficacy. This encouraging evidence suggests that nonlaboratory psychospiritual interventions can boost compassionate love to benefit the recipients and the larger society.     

The role of experiential avoidance in the relationship between faith maturity,religious coping,and psychological adjustment among Christian university students

In the current study, the authors investigated the relationship between faith maturity, religious coping, experiential avoidance (EA), and psychological maladjustment (depression, anxiety, and stress) among a sample of Christian college students (N?=?84). Findings revealed a strong positive correlation between faith maturity and positive religious coping, and weak negative correlations between faith maturity and negative religious coping and maladjustment. Moreover, a weak negative correlation emerged between positive religious coping and maladjustment, as well as a moderate positive correlation between negative religious coping and maladjustment. Finally, consistent with the proposed hypothesis, EA partially mediated the link between negative religious coping and psychological maladjustment, although EA played no mediating role with positive religious coping and maladjustment. Further studies are needed to replicate and generalise these preliminary findings.     

Public religious activities,stress, and mental well-being in the United States: the role of religious reframing in coping

Religious reframing is applying religious beliefs to an assessment of stressful personal situations. If public religious activities (e.g., religious volunteering) meet the necessary criteria to enable religious reframing, they may serve to limit (or “buffer”) the negative impact of stressors (e.g., family conflict) on mental well-being. Based on this dynamic, two out of three public religious activities (i.e., religious volunteering and religious group activities, but not religious service attendance) were predicted to buffer stress based on their capacity to enable religious reframing. Predictions were supported by hierarchical linear regressions using data for Americans aged 40 and older (N?=?2579). This research proposes a framework for using religious reframing as the basis for making predictions about relative stress-buffering performances. It also finds that religious service attendance – the most common form of public religious involvement – does not enable religious reframing to the point of effectuating stress buffering.     

Differentiation of self,religious coping,and subjective well-being

This study examined the relationships between differentiation of self (DoS), religious coping, and subjective well-being in a sample of undergraduate students at a religiously affiliated university. Intrapersonal DoS or the ability to (1) experience emotions, but (2) not be forced to respond to them is an important capacity for self-regulation with important implications for well-being and spiritual maturity. In this study, DoS was a potential method for understanding one’s emotional experience, and perhaps facilitated respondents’ use of a more collaborative religious coping style to manage this experience.     

Spiritual pathology and religious coping as predictors of forgiveness

Spiritual pathology, religious coping, and dispositional forgiveness were investigated in two studies with graduate students at a Christian university-based seminary. Spiritual pathology was operationalised using measures of spiritual instability and spiritual grandiosity. Study 1 (N?=?194) examined patterns of correlation between positive and negative religious coping items, spiritual pathology, and dispositional forgiveness. Spiritual instability correlated with numerous positive and negative religious coping items while spiritual grandiosity did not. Dispositional forgiveness correlated with more positive than negative religious coping items. Study 2 (N?=?214) tested regression models with these variables. Spiritual grandiosity showed a significant quadratic (concave down) effect in predicting dispositional forgiveness while the linear effect was not significant. A hierarchical regression model showed positive religious coping, spiritual instability, and the quadratic effect for spiritual grandiosity each predicted unique variance in dispositional forgiveness after controlling for spiritual impression management. Negative religious coping was not related to dispositional forgiveness when included with these variables.     

Religion and pet loss: afterlife beliefs,religious coping,prayer and their associations with sorrow

This study examined the relationship between religion and sorrow among a sample of 219 owners of deceased pets (the sample was predominantly comprised of white, female, educated Christians). The results indicated that the vast majority of the participants believed that their pets’ souls reside in a better place and that they will reunite with them in the afterlife. A sizeable percentage also engaged in positive religious coping and afterlife prayers to deal with their loss. A smaller, but significant percentage engaged in negative forms of religious coping. The results also showed that sorrow was correlated with education, gender, attachment, afterlife prayers and negative religious coping. However, gender and prayer did not predict sorrow when the other variables were taken into account. Implications for counsellors are discussed.     

Free will perceptions,religious coping,and other mental health outcomes in caregivers of individuals with dementia

Caring for a person with dementia often results in depression, anxiety, and reduced quality of life (QoL). Pinpointing beliefs and practices that reduce this distress is imperative. The current study tested the hypotheses that greater free will perceptions and religious coping would be associated with greater QoL and other mental health indicators in a sample of 107 dementia caregivers. The results of regression and content analyses supported the expectation that free will and religious coping would be associated with greater QoL. Relationships also emerged among free will perceptions, religious coping, anxiety, and depression. Clinical implications are discussed.     

On the links between positive religious coping,satisfaction with life and depressive symptoms among a multinational sample of Muslims

This study tested the levels and consequences of positive religious coping among a multinational sample of Muslims. The sample consisted of 706 university students recruited in three Muslim countries: Israel/Palestine, Turkey and Malaysia. Participants' average age was 22.61, and 65% of them were females. This investigation applied a cross‐sectional comparative methodology. Measures used: demographics, positive religious coping, satisfaction with life and depressive symptoms. The findings indicated that (a) participants reported high levels of positive religious coping usage, and Malaysians scored significantly higher in this regard than both Palestinians and Turks; (b) positive religious coping correlated positively with satisfaction with life but was not linked to depressive symptoms and (c) the magnitude of correlation between positive and satisfaction with life was significantly higher among Malaysians than among both Palestinians and Turks. The findings suggest that to understand the implications of positive religious coping for the health and well‐being of Muslims, a detailed and nuanced analysis is needed.     

Social comparison,coping and depression in people with spinal cord injury

The present study among 70 people with spinal cord injury examined the prevalence and correlates of identification (seeing others as a potential future) and contrast (seeing others in competitive terms) in social comparison as related to coping and depression. The most prevalent social comparison strategy was downward contrast (a positive response to seeing others who were worse-off), followed by upward identification (a positive response to perceiving better-off others as a potential future), downward identification (a negative response to perceiving worse-off others as a potential future), and upward contrast (a negative response to seeing others who were better-off). Those with less severe lesions reported the highest levels of upward contrast, coping through blaming others, and depression. Downward contrast was particularly related to constructive coping, and upward identification to wishful thinking. The less adaptive social comparison strategies, i.e., upward contrast and downward identification, were quite strongly related to wishful thinking and blaming others. Particularly upward contrast, i.e., feeling bad as response to seeing that others are better-off, was related to depression.     

Unexpected death,religious coping and conjugal bereavement outcomes in Africa (Togo)

This pioneering study in sub-Saharan African context examined the role played by religious strategies (religious coping, religious community support (RCS)) in the conjugal bereavement process and its outcomes depending on the expected or unexpected death. Based on cross-sectional approach, the study targeted Togolese bereaved spouses (N?=?162). The mean period of mourning was 112.52 months (SD?=?94.72). The results of a hierarchical regression revealed that RCS was positively associated with grief symptoms when the death was expected and, unsurprisingly, the negative religious coping predicted grief symptoms when the death was sudden and unexpected. Religious strategies would play a threefold role: providing refuge and comfort, regulating the bereavement distress and serving resources to give meaning to the loss of the beloved. Theoretical and clinical implications of these findings are discussed.     

Religiousness,religious coping methods,and cognitive test anxiety among African-American college students

This study explored the roles of religiousness and religious coping methods in predicting cognitive test anxiety. A convenience sample of 121 African-American students (97 females and 24 males) ranging in age from 18 to 39 (M_age?=?20.16), attending a historically Black university completed an online questionnaire assessing demographic information, religiousness, religious coping methods, and cognitive test anxiety. Results showed that negative religious coping methods were significant factors in predicting cognitive test anxiety. These relationships may be pertinent for understanding salient factors that influence cognitive test anxiety in African-American college students.     

Differentiating religious coping from Islamic identification in patient and non-patient Pakistani Muslims

Pakistanis suffering from major medical problems and non-patient controls responded to two factors from the Psychological Measure of Islamic Religiousness that operationalised religious coping. Punishing Allah Reappraisal correlated positively with Poorer Psychological Functioning and External Control and negatively with Self-Adjustment. Factor analytic procedures demonstrated that the Islamic Positive Religious Coping and Identification subscale (IPRCIS) contained three dimensions. These Positive Islamic Coping, Islamic Identification, and Extra-Prayer Commitment factors displayed similar linkages with single-item measures of religious orientation and religious interest. Positive Islamic Coping also had noteworthy implications for understanding Muslim religious coping. These data most importantly demonstrated that the IPRCIS is a multidimensional construct, that Punishing Allah Reappraisal is maladaptive, and that the influences of beneficial Muslim forms of coping may be complex.     

Suffering for others as religious meaning-making: varieties,prerequisites, and functions in the coping process of a sample of practising Christians living with cancer

The coping method suffering for others as religious meaning-making (SORM) is analysed regarding its varieties, prerequisites, and functions in a group (n?=?10) of practising Christians living with cancer. In-depth interviews are featured in this qualitative, longitudinal study of the interdependence of religiosity and coping. A common feature of the analysed narratives is the idea that the informant's suffering would have – or at least had the potential to have – a positive effect on other individuals. This idea is identified as the “coping tool” of the coping method. Three different variants of SORM are identified, with a variety of prerequisites. The function in all cases is to conserve the significant object sense of meaning and, in some cases: survival. A case study is presented that shows how the coping method can be maintained over time by changing the coping tools of the method when they lose their efficacy in the coping process.     

Illness coping behaviour of outpatients with depression or diabetes mellitus in two tertiary hospitals in Enugu state,southeast Nigeria

The study aims to compare the coping styles of patients with diabetes with those with depression. A total of 224 patients, 112 with depression and an equal number with diabetes were recruited. Sociodemographic variables were determined with the sociodemographic questionnaire, and coping styles with the Mental Adjustment to Cancer (MAC) adapted and Brief Religious Coping (Brief RCOPE) Scales. Fighting Spirit and MAC Summary Positive Adjustment were used more by participants with depression. Both groups of participants used the Brief RCOPE positive method to the same extent. Brief RCOPE negative was used more by participants with depression. Positive coping skills were used more by participants with depression than those with diabetes. This underscores the need for clinicians to explore the coping resources available to their patients, both religious and non-religious, and projecting them to their patients for enhancement and application as an adjunct for the purpose of a better clinical outcome.     

Hope and positive religious coping as predictors of social justice commitment

The present study tested a theoretical model of dispositional hope and positive religious coping as unique predictors of social justice commitment over and above impression management in a sample of graduate students (N?=?214) in helping professions at an Evangelical Protestant university in the USA. This empirical study utilised a cultural psychology approach with a theoretical framework developed from (a) an earlier cultural psychology study of hope and social justice using the social philosophies of Martin Luther King, Jr, Cornel West, and Paulo Freire and (b) several liberation and Pietistic theologians. Results supported the discriminant validity hypothesis with dispositional hope and positive religious coping each predicting social justice commitment over and above a measure of spiritual impression management. Implications are considered for contextually sensitive training and future empirical and interdisciplinary research on social justice commitment.