Predictors of spiritual struggles: an exploratory study

The purpose of the current study was to identify factors that predict spiritual struggles. It was hypothesised that factors from religious (e.g., God image, attachment to God, church attitudes, religious history), personal (e.g., neuroticism, pessimism, trait anger), social (e.g., social support, loneliness), and situational (e.g., negative appraisals) domains may predispose people to spiritual struggles during times of distress. Participants (309 undergraduate students) filled out questionnaires measuring relevant constructs and a two-step hierarchical multiple regression equation was generated separately for each of the four domains. Upon identifying significant predictors from each of the four domains, a final hierarchical regression equation revealed that: (1) more negative appraisals of a stressful situation, (2) an insecure ambivalent attachment to God, and (3) neuroticism significantly predicted unique variance in spiritual struggles beyond the effects of relevant religious variables, thus generally supporting the hypothesis that spiritual struggles are complex phenomena that stem from multiple factors.     

Manic depression and religious experience: The use of religion in therapy

In the article, I explore the use of spiritual strategies in the treatment of manic depression in religiously oriented psychiatric inpatients. Manic depression, a disorder primarily of mood, is characterized by bouts of mania alternating with depression. Religious themes and mystical experiences pervade the language of manic depressive illness, e.g., sensing one is God, being given a divine mission, receiving divine messages, having ecstatic experiences, and so on. Debate exists concerning the effectiveness of spiritual interventions in manic patients. I suggest that a trained religious leader may be able to work therapeutically with such patients, provided that two goals are kept in mind: emphasizing beliefs that facilitate positive coping and challenging irrational religious beliefs (i.e., beliefs that lead to negative coping). When examined psychoanalytically, patients’ religious symbols and beliefs reveal deeply held beliefs about themselves. In particular, splitting and idealization and devaluation can be seen in their religious belief system. The role of culture in promoting maladaptive belief systems must not be overlooked. In employing spiritual interventions in patients diagnosed with manic depression, potential dangers are imposing one's values on patients and overstating the importance of spirituality.     

The role of religious resources for older adults coping with illness

The present study investigated the role of religious/spiritual appraisal and coping among a community sample of older adults with illness. In particular this study explored the relationship between these religious resources and nonreligious cognitive appraisals (e.g., threat) and coping behavior in response to illness. These religious resources were related to more adaptive forms of general appraisal and coping. For example, meaning-making related to God (e.g., God's will) was linked to more positive appraisals of the illness and its potential to lead to growth. As well, various forms of religious coping behavior were associated with older adults' use of positive reframing and active forms of general coping. Such findings have implications for counselors and health care providers in their work with older adults adjusting to illness.     

The Role of Attachment in Predicting Spiritual Coping with a Loved One in Surgery

Research has examined the relationship between spiritual coping and adjustment and found that individuals employ spirituality in coping in various ways. However, the reasons that individuals choose certain strategies remains unclear. The current project examined whether spiritual coping mediates the relationship between attachment to God and adjustment for individuals (N = 155) waiting for a loved one undergoing inpatient surgery. Results from the present study indicated that attachment to God was differentially related to spiritual coping activities and styles. In turn, spiritual coping was associated with the adjustment to the surgery vigil. Data were analyzed through path analysis of models for each of the outcome variables (Religious Outcome, General Outcome, Stress-Related Growth, and General Health Questionnaire). Attachment to God was predictive of spiritual coping, which, in turn, was predictive of adjustment. Attachment to God provides a useful framework for understanding why individuals choose particular coping strategies.     

Integrating Religious Resources Within a General Model of Stress and Coping: Long-Term Adjustment to Breast Cancer

The purpose of the present cross-sectional study was to explore the role of religious resources in long-term adjustment to breast cancer. A sample of fifty-two survivors was assessed on indices of religious resources (e.g., image of God), nonreligious resources (e.g., cognitive appraisal) and emotional and spiritual well-being. Results indicated that both relationship with God/God image and religious coping behaviour were related to the nonreligious mediator variables of cognitive appraisal and coping in response to the current cancer situation. Various experiences of relationship with God (e.g., Presence) were related to more positive appraisals of the current cancer situation as well as to the greater use of the nonreligious coping behaviour of focusing on the positive. In contrast, religious coping behaviours demonstrated more complex associations with cognitive appraisal and nonreligious coping factors. The same coping behaviour, for example religious avoidance, could be related to both positive and negative appraisals of the cancer situation. Finally, religious resources, but not nonreligious resources predicted emotional and spiritual well-being for these long-term breast cancer survivors.     

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.     

Religious Resources,Spiritual Struggles,and Mental Health in a Nationwide Sample of PCUSA Clergy

A growing body of research explores patterns and correlates of mental health among clergy and other religious professionals. Our study augments this work by distinguishing between religious resources (i.e., support from church members, positive religious coping practices), and spiritual struggles (i.e., troubled relations with God, negative interactions with members, chronic religious doubts). We also explore several conceptual models of the interplay between these positive and negative religious domains and stressful life events. After reviewing theory and research on religious resources, spiritual struggles, and mental health, we test relevant hypotheses using data on a nationwide sample of ordained clergy members in the Presbyterian Church (USA). At least some support is found for all main effects hypotheses. Religious resources predict well-being more strongly, while spiritual struggles are more closely linked with psychological distress. There is some evidence that stressful life events erode mental health by fostering an elevated sense of spiritual disarray and struggle. We find limited support for the stress-buffering role of religious resources, and limited evidence for a stress-exacerbating effect of spiritual struggle. Study limitations are identified, along with a number of implications and promising directions for future research.     

Religious Coping and Quality of Life Among Severely Ill Lung Patients in a Secular Society

This survey study investigated the prevalence of religious beliefs and religious coping and possible associations between religious factors and quality of life (QoL) among a group of severely ill lung patients (lung cancer and chronic obstructive pulmonary disease) in Denmark (N = 111). Almost two thirds (64.8%) reported having some belief in God and/or a spiritual power. Patients who reported believing in God and patients who believed in God and a spiritual power reported better QoL than patients who reported that they believed in a spiritual power only. Religious coping was prevalent; for positive religious coping strategies, those used from least to most often, respectively, were invoked 15% to 37% of the time; for negative religious coping strategies the percentages were 3% to 16%. Negative religious coping was associated with lower QoL (β = ?0.320, p < .006), whereas no associations were found between positive religious coping and QoL. Results are discussed in relation to the cultural context of secularized societies like the Scandinavian countries.     

Attachment and spiritual coping in patients with chronic schizophrenia

Many studies on spirituality in psychosis have shown that, compared to a nonclinical population, patients make more use of spiritual beliefs/religious practices to deal with their problems. Our research question was to test whether attachment to spiritual figures could be a good explanation for religious coping strategies in patients with psychosis. First, adult attachment was investigated in 28 patients with chronic psychosis and 18 controls, using the Adult Attachment Interview. Diagnostic evaluations were performed with the Structured Clinical Interview for the Diagnostic and Statistical Manual of Mental Disorders (4th edition, Text Revision) Axis I disorders and symptomatic evaluation with the Brief Psychiatric Rating Scale. Results also show a high prevalence of insecure avoidant attachment in patients, and suggest that a significant part of religious coping might be explained by the theory of attachment (64% of the patients, 78% of controls). The implications of these results are interpreted in light of correspondence and compensation hypotheses.     

Faith and Agency: The Relationships Between Sense of Control,Socioeconomic Status,and Beliefs About God

An individual's sense of control varies with religiosity, but the direction of this relationship can change based on one's social status and one's image of God. Using data from the Baylor Religion Survey Wave V, our current study investigates how secure attachment to God, belief in a judgmental God, and belief in divine control are associated with sense of control. Our findings indicate that the type of religious belief explains when religion is positively or negatively related to the believers’ sense of control. And secure attachment to God and belief in divine control will compensate for social and economic deprivation. Still, belief in a judgmental God is negatively related to agency for believers across the stratification hierarchy. This indicates that a traditional fire-and-brimstone God is related to a lower sense of control, while more contemporary and individualized beliefs about God are connected to greater agency, especially for believers in need.     

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.     

Coping with the Uncontrollable: The Use of General and Religious Coping by Caregivers to Spouses with Dementia

SUMMARY

Using a transactional model of stress and coping, we examined the general (i.e., Problem-Focused, Emotion-Focused) and religious (i.e., Self-Directing, Collaborative, Deferring) coping strategies used by 64 caregivers to spouses with dementia to cope with their most significant, albeit uncontrollable, caregiving hassle over a two-month period. With respect to general coping, we hypothesized that caregivers who used Emotion-Focused coping would demonstrate fewer Depressive Symptoms at Month 2 after controlling for Depressive Symptoms at Month 1. With respect to religious coping, we hypothesized that care-givers who used Deferring Coping would also demonstrate fewer Depressive Symptoms. Results revealed interesting patterns between caregivers' use of general and religious coping strategies. Contrary to our hypotheses, caregivers who used Emotion-Focused and Collaborative coping reported greater Depressive Symptoms. Implications for the empirical study of stress and coping and directions for future research are discussed.     

Implicit theories of intellectual virtues and vices: A focus on intellectual humility

Psychological science has consistently highlighted links between gratitude and religion, however mediating pathways by which religion relates to gratitude remain ambiguous. Further, it is unclear whether religious gratitude (e.g., gratitude to God) is more related to well-being than general gratitude. To address these gaps, we assessed for both religious and general dimensions of gratitude alongside measures of religious commitment and mental/physical well-being in a diverse sample of n?=?405 adult individuals. Consistent with previous research, gratitude was positively correlated with religious commitment (r?=?0.45, p?<?0.001). This relationship, however, was fully mediated by gratitude towards God. Using hierarchical linear regression, results further found that the interaction of religious commitment and religious gratitude added unique variance in predicting mental well-being, over and above general gratitude. This suggests that being grateful to God enhances the psychological benefits of gratitude in accordance with one's level of religious commitment.     

GORDON KAUFMAN'S HUMANIZING CONCEPT OF GOD

Why should Gordon Kaufman's mid‐career theological method be of renewed interest to contemporary theists? Two distinguishing characteristics of the West today are its increasing religious pluralism and the growing numbers of theists who rely on hybrid approaches to construct concepts of God. Kaufman's method is well suited to this current state of affairs because it is open to diverse religious and theological perspectives and to perspectives from science and secular humanism. It also militates against the weaknesses inherent to hybrid approaches—ad hoc constructs of God unable to motivate their holders to overcome human self‐centeredness and so to contribute to the well‐being and fulfillment of others. It achieves this by providing checks to reduce the risk of producing human‐writ‐large God‐constructs. Lastly, Kaufman's method provides criteria to help theists identify humane and humanizing experiences, relationships, concepts, images, and texts (i.e., the basic material from which God‐constructs are fashioned) from the plethora of options available, whether religious, cultural, or secular.     

Attachment to God,Spiritual Coping,and Alcohol Use

We examined the effect of emotional God attachment on undergraduates' alcohol use generally and for coping purposes and whether spiritual coping styles (collaborative, deferring, and self-directing) drive this effect. As hypothesized, people who feel secure in their emotional relationship with God use significantly more deferring, more collaborative, and less self-directing coping styles than people who feel anxious-ambivalent in their emotional relationship to God. Anxious-ambivalents use significantly more deferring, more collaborative, and less self-directing coping than people who feel disengaged from God (avoidants). Secures use alcohol significantly less than anxious-ambivalents, who use alcohol significantly less than avoidants. The effect of God attachment on general alcohol use was mediated by the use of self-directing (but not deferring or collaborative) spiritual coping style.     

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.     

Mental health and religion from an attachment viewpoint: overview with implications for future research

I argue in this article that attachment theoretical considerations provide insights into why certain moderators underlie the links observed between religion and mental health. Three sets of moderators are discussed. First, contextual factors associated with heightened attachment activation (e.g., stress, unavailability of one's secular attachment figures, low social welfare) increase the strength of the links observed between religion and mental health. Second, aspects of mental health that are most notably affected by having a safe haven to turn to and a secure base to depart from are particularly reliably linked to religion. Other attachment-related aspects of mental health that religion may promote concerns attenuation of grief and reparation of internal working models following loss of and/or experiences of having been insensitively cared for by other attachment figures. Finally, aspects of religion that are most consistently linked to mental health are partially those that express attachment-components, including belief in a personal, loving God with whom one experiences a close and secure relationship.     

Understanding and Incorporating God Representations Within Counseling

The religious and spiritual identity of a client may be relevant to the counseling process, and thus counselors should be prepared to integrate these components within treatment. The authors consider the assessment and exploration of God representations (i.e., God images and concepts) to understand and integrate religious and spiritual meanings within the context of a client's presenting concerns. The authors provide examples, strategies, and considerations for how to apply God representations within counseling.     

“Why me?” – women’s use of spiritual causal attributions in making sense of breast cancer

Objective: This study addressed the role of positive (event is due to God’s Love or to God’s Will) and negative (event is due to God’s Anger) spiritual causal attributions in women’s adjustment to breast cancer.

Design: Ninety-three women diagnosed with breast cancer were assessed at six times from pre-diagnosis through two years post-surgery.

Main outcome measures: Women completed positive and negative measures of spiritual causal attributions (e.g. God’s Love), cognitive appraisals (e.g. threat), coping behaviour (e.g. avoidance) and well-being (e.g. distress).

Results: Positive spiritual attributions were consistently related to positive aspects of adjustment (e.g. positive appraisal, acceptance coping, and/or emotional well-being) while negative spiritual attribution was related to negative factors (e.g. appraisals of loss and uncontrollability, avoidance coping, and/or emotional distress). Path analyses revealed that the effects of positive and negative spiritual attributions on well-being were mediated by general cognitive appraisal and coping behaviour. Cross-lagged correlational analysis revealed a ‘downward spiral’ effect wherein the negative attribution of God’s Anger at pre-diagnosis predicted greater distress at 1 week pre-surgery which in turn predicted an increase in the negative attribution and so on across time.

Conclusion: Although positive spiritual attributions may help women maintain an attitude of hope and acceptance in the face of cancer, results indicate that the effects of negative spiritual attribution can play a significant role in undermining their well-being.