Losing hope: mental health and religious service non-attendance in Australia

Religious beliefs and practices are related to mental health. Many individuals report a religious affiliation, but do not have specific religious beliefs or practices such as attending religious services. These non-attendees are often assumed to resemble the non-religious, but are poorly studied. This study explored the demographic characteristics and mental health outcomes associated with being a non-attendee using data from a nationally representative Australian sample. Non-attendees were more likely to be non-Christian than attendees at religious services. They had worse mental health than both non-religious individuals and attendees, especially compared to the non-religious. Whether non-attendance is a result of or cause of poor mental health outcomes is not clear and deserves further investigation. Non-attendees clearly differed in our sample from both non-religious individuals and attendees. Our results do not support the hypothesis that individuals who report a religious affiliation, but are not actively religious, are similar to non-religious individuals.     

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.     

Religious support and psychosocial well-being among a religious Jewish population

The three subscales of the Religious Support Scale assess perceived support from a person’s religious community, religious leaders, and God. This three-factor structure was replicated in the current study with a sample of 277 religious Jewish persons residing in Israel. Hierarchical canonical analysis showed that, even after controlling for general social support, Religious Leader and God Support were related to lower emotional distress, Religious Leader and Religious Community Support contributed to a higher level of life satisfaction, and Religious Community and God Support contributed to the prediction of perceived health. Findings are discussed in terms of religious support’s generalizability as a psychosocial resource for persons of various faiths.     

The role of core self-evaluations in the relationship between religious involvement and subjective well-being: a moderated mediation model

This study examined whether core self-evaluations (CSE), a personality-based construct, mediates the association between religious involvement and subjective well-being (i.e., physical and psychological). Furthermore, investigates whether the indirect relation of religious involvement to well-being through CSE is conditional on age group (elderly vs. adults). Two different samples were examined: an elderly (N?=?300) and an adult community sample (N?=?294). To determine whether the strength of these effects depend on (moderated by) age group, we used multiple regression analyses and bootstrapping framework to probe conditional indirect (i.e., moderated mediation) effects. The results showed that CSE mediates the relationship between religious involvement (i.e., religious attendance and intrinsic religiosity) and both aspects of subjective well-being. However, the moderated mediation models revealed that this mechanism exists only for elderly. Implications of these results for improving the quality of life in elderly are discussed and directions for future research are provided.     

The selective relationship between religious dimensions and social desirability among Polish students

This study explores the effect of the position of the religious construct-system (central vs. subordinated vs. marginal) in personality on the relationship between social desirability and structure of religiosity, emotion to God and post-critical belief. The sample comprised Polish Students (N?=?200) aged between 19 and 29 years. The Social Desirability Scale, The Structure-of-Religiosity Test and The Post-Critical Belief Scale were employed in the study. The results suggest that religiosity is not associated with social desirability.     

Pilgrimage and devotion to the divine mother: mental well-being of devotees of Mata Vaishno Devi

Based on a study of 10,354 devotees of Mata Vaishno Devi, a popular shrine in North India, this article focuses on how devotion to the Mata, and undertaking the arduous pilgrimage regularly, contributes to the happiness and mental well-being of her followers. Their scores on the Mature Religiosity Scale (MRS) were high. Analyses of variance showed that religiosity scores, duration of being a devotee, education and pilgrimage frequency influenced their subjective happiness and mental well-being. Logistic regression models showed that those who had better education, belonged to the higher economic class, were devotees of the Mata since a long time, undertook the pilgrimage annually, had higher MRS and Gratitude Questionnaire scores were more likely to have higher scores on Warwick-Edinburgh Mental Wellbeing Scale, and hence better mental well-being. This in general corroborates the positive relationship between religiosity, devotion and well-being, and specifically, the literature on well-being promoting potential of pilgrimage.     

Mental health symptoms,well-being and experiences of the COVID-19 pandemic: A mixed-methods practice-based study

The COVID-19 pandemic necessitated abrupt and substantial changes in daily life, and public health strategies intended to protect physical health can negatively affect mental health and well-being, especially for individuals with pre-existing mental health challenges. For this study, we surveyed a sample of clients (N = 94) in the summer of 2020 from a community mental health clinic in the northeast United States. A mixed-methods, concurrent triangulation design was used to (a) identify client subgroups on indicators of mental health (i.e. anxious and depressive symptoms) and emotional, psychological, and social well-being using latent profile analysis (LPA), and (b) within these subgroups, examine qualitative, thematic patterns in self-described challenges, benefits and learning related to the pandemic. The LPA revealed five distinct subgroups with various levels of symptoms and well-being, including Stagnant (moderate symptoms/moderate well-being), Languishing (high symptoms/low well-being), Flourishing (low symptoms, high well-being), Fortitudinous (high symptoms, moderate well-being) and Mobilized (moderate symptoms, high well-being). These divergent subgroups support the need to conceptualise mental health symptoms apart from well-being and assess for heterogeneous constellations of such constructs among psychotherapy clients. Thematic analysis offered additional insight into pandemic experiences within each subgroup, including attention to psychological, emotional, behavioural/lifestyle, relational, physical and ecological/contextual dimensions of self-experience, as well as the ways clients had adjusted to the pandemic's circumstances. Findings support nuanced conceptualisations of positive mental health and offer insight into coping and adaptation during this public health crisis.     

The relationship between Quest religious orientation,forgiveness, and mental health

Little is known about how religious orientation, specifically Quest, relates to forgiveness. In addition, research on the relationship between Quest and psychological distress has yielded conflicting findings, possibly because previous studies have conceptualised Quest as a unidimensional construct. This study investigated how Quest and its recently recognised dimensions related to forgiveness and psychological distress. Participants (N?=?242) were undergraduates from a Midwestern Catholic university. They completed measures of Quest, forgiveness, and psychological distress. Results suggested that certain dimensions of Quest were better predictors of forgiveness (e.g., Tentativeness, Exploration, and Moralistic Interpretation) and distress (e.g., Change, Religious Angst, and Existential Motives). Importantly, results revealed that the same dimensions that were positively related to distress were negatively related to forgiveness. Further, the relationship between Quest and forgiveness was moderated by the perceived tolerance/open-mindedness level of the offender; it seems that individuals with a questing nature are less forgiving when the offender is perceived as less tolerant.     

Determinants of religious expression in the workplace

With the importance of religion to many individuals and the legal protections present in various countries, religious expression in the workplace is a phenomenon worthy of greater research and understanding. This study examined several potential antecedents of religious expression in the workplace. Results from a sample of employed individuals suggest that both individual and organisational factors, including individual religiosity, company culture and value congruence, influence the level of workplace religious expression.     

Toward a Tripartite Factor Structure of Mental Health: Subjective Well-Being,Personal Growth,and Religiosity

According to recent research findings, the domain of psychological well-being may be represented by 2 basic factors: subjective well-being (e.g., happiness, life satisfaction) and personal growth (e.g., self-actualization, a sense of meaningfulness). This study tested the hypothesis that in addition to those 2 factors, a 3rd basic factor is necessary to adequately describe the ways in which people search for well-being. That factor is a type of religiosity that is based on other-centeredness and self-renunciation. A sample of 242 undergraduate and graduate students completed 10 measures of psychological well-being that resulted in 21 scales and subscales. Principal components analyses provided initial support for a tripartite model of psychological well-being. Results also suggested that current measures of personal growth may measure either the autonomy or mature social relationships components of the construct.     

Perceptions about fleeing religious persecution and entrance to the US

Using four vignettes to study attitudes toward religious persecution, a woman or man aged 22 or 68 came to the US with no supporting documentation. A General Linear Model analysed the 12 items for each vignette. Three items were significant among the vignettes: “All immigration policies and laws should be observed even if it means that M may not be granted permission to stay”; “M’s gender might be an indicator that M wishes to do harm to the US and its citizens” and “M should be deported because s/he entered the country illegally.” Gender and age impact these perceptions.     

Exploring the relationship between religious fundamentalism,life satisfaction,and meaning in life

This study explored the relationship between life satisfaction, meaning in life, and religious fundamentalism among 420 participants (28.8% male, 88.4% African, 8.4% White) residing in the Gauteng province of South Africa. A cross-sectional quantitative survey design was followed. Data were collected using the Meaning in Life questionnaire and the Satisfaction with Life scale, and analysed by means of latent variable modelling. Results indicated that meaning in life acted as a mediator between religious fundamentalism and life satisfaction. This suggests that in some cases, fundamentalist religious attitudes might be adaptive in that it provides its adherents with a clear framework of meaning and definite answers to life's existential uncertainties.     

Relationship stigma and Black-White interracial marital satisfaction: the mediating role of religious/spiritual well-being

Although the percentage of Black-White interracial marriage continues to increase in the United States, research is limited related to the impact of stigma on these couples and the processes that influence their responses to negative racial experiences. In the current study, the Vulnerability-Stress-Adaptation model was used as a theoretical foundation to investigate the relationship between stigma and couple satisfaction among Black-White interracially married couples, along with the potential mediating role of religious/spiritual well-being. A community sample of 180 interracially married individuals responded to surveys assessing their experiences of stigma due to being a member of an interracial couple, religious/spiritual well-being, and couple satisfaction. The analysis revealed that relationship stigma was negatively associated with couple satisfaction, and religious/spiritual well-being mediated the relationship between these two variables. To conclude, recommendations for intervention and prevention in the lives of Black-White interracial couples are offered.     

Religiosity and its association with subjective well-being and depression among Kuwaiti and Palestinian Muslim children and adolescents

The present study sought to investigate the association of religiosity and the self-ratings of happiness, satisfaction with life, mental health, physical health, and depression among Kuwaiti (N?=?1937) and Palestinian (N?=?1009) Muslim children and adolescents (M _age?=?14.1, SD?=?1.4). They responded to five self-rating scales and the Multidimensional Child and Adolescent Depression Scale. It was found that Palestinian males were significantly less religious than all other groups, while Kuwaiti males and females had significantly higher mean scores on happiness and satisfaction than Palestinians. Kuwaiti males had significantly higher mental health and less depression than all other groups. Among all the four groups, the correlations between religiosity and well-being rating scales were positively significant, but negatively significant with depression. The principal components analysis yielded a single salient factor for all groups and labelled “Religiosity and well-being vs. depression.” It was concluded that clinicians treating depression will probably make use of its negative association with religiosity mainly among Muslim clients.     

The relationships between subjective well-being,health, and religiosity among young adults from Qatar

Introduction: The aims of this study were to explore the associations between, and the factors of, subjective well-being, health, and religiosity among Qatari undergraduates. A sample of 113 male and 133 female college students from University of Qatar responded to the Oxford Happiness Inventory, Satisfaction With Life Scale, and Love of Life Scale, as well as to five self-rating scales to assess happiness, satisfaction with life, mental health, physical health, and religiosity. Men obtained a significantly higher mean score on self-rating of mental health than did their female counterparts. All the correlations between the scales were significant and positive. Principal components analysis yielded one factor in both the sexes and labelled “Well-being, health and religiosity.” The only predictor of religiosity was the self-rating scale of satisfaction in men and women. It was concluded that those who consider themselves as religious in the present study reported higher subjective well-being and good health.     

Ethnic identification,religious identity,and psychological well-being among Muslim and Christian Palestinians in Israel

This study examined relationships between ethnic identification, religious identity, and psychological well-being. The participants were 854 indigenous Israeli Palestinians, of whom 520 (36% males and 64% females) were Muslim and 334 (39% males and 61% females) Christian students, respectively. The sample ranged in age between 17 and 38 years, with a mean of 24.31 (SD = 4.43). Measures of Palestinian ethnic identity, religious identity, and psychological well-being were administered to study participants. The analysis revealed that, for each of the Muslim and Christian samples, Palestinian ethnic identity and religious identity were weakly positively correlated, a finding indicating a possible relative independence between these constructs. After partialling out the effect of age and religious identity, increased degrees of Palestinian ethnic identification linked to higher degrees of positive indicators of well-being and to lower degrees of negative indicators of well-being within each of the samples. These findings held, and were even more pronounced, in the case of religious identity, after controlling for age and Palestinian ethnic identity. The study concludes that religious identity may equal or exceed ethnic identity in importance as a feature of minority individuals’ self-concept informing their well-being.     

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.     

Religiosity,subjective well-being,and depression in Saudi children and adolescents

To explore the associations between religiosity and both subjective well-being (SW-B) and depression, a sample of 7211 Saudi school children and adolescents was recruited (2159 boys, 5052 girls). Their ages ranged from 11 to 18 years (M _age = 16.1, SD = 1.5 for boys; M _age = 15.6, SD = 1.9 for girls). They responded to five self-rating-scales of religiosity and SW-B, that is, happiness, satisfaction, mental health, and physical health, as well as the Multidimensional Child and Adolescent Depression Scale. It was found that males obtained significantly higher mean scores than their female counterparts on the religiosity and the SW-B self-rating-scales, whereas females obtained a significantly higher mean score on depression than their male peers. All the correlations among males and female were significant between religiosity and both SW-B rating scales (positive) and depression (negative). A principle components analysis was conducted. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. depression.” In the stepwise multiple regression, the main predictor of religiosity in both sexes was satisfaction. In the light of the high mean score on religiosity, it was concluded that religiosity is an important element in the lives of the present sample of Saudi Muslim children and adolescents. Based on the correlations and factor analysis, it was also concluded that religious persons (in this sample) are happier, healthier, and less depressed.     

Enhancing mental health and well-being outcomes for psychotherapy and counselling through idiographic analysis: A four-quadrant approach

Mental health and well-being outcomes in psychotherapy and counselling have largely been studied through the use of standardised nomothetic measurement. A key limitation is that nomothetic measurement and current statistical analyses do not necessarily capture the outcomes of the complicated and individual psychotherapy processes. There is an increased interest in the use of idiographic patient-reported outcome measures (I-PROMs), which are uniquely useful because they may explore areas of importance that are unexplored by nomothetic outcome measures. We argue that to optimise the value of I-PROMs, it is necessary to consider their contribution alongside standardised nomothetic measures. However, there are important considerations with respect to whether or not I-PROMs from different clients, or indeed from the same client, can be meaningfully explored at a team/service level, and alongside standardised nomothetic outcomes. We provide worked examples on real client data to show that delineating four quadrants of analysis is important to explore the breadth of information: (a) individual progress on single items, (b) individual progress by aggregated scores, (c) team/service-level progress by goal item/theme and (d) team/service-level progress by aggregated scores.