Psychosocial mediation of religious coping styles: a study of short-term psychological distress following cardiac surgery

Although religiousness and religious coping styles are well-documented predictors of well-being, research on the mechanisms through which religious coping styles operate is sparse. This prospective study examined religious coping styles, hope, and social support as pathways of the influence of general religiousness (religious importance and involvement) on the reduced postoperative psychological distress of 309 cardiac patients. Results of structural equation modeling indicated that controlling for preoperative distress, gender, and education, religiousness contributed to positive religious coping, which in turn was associated with less distress via a path fully mediated by the secular factors of social support and hope. Furthermore, negative religious coping styles, although correlated at the bivariate level with preoperative distress but not with religiousness, were associated both directly and indirectly with greater post-operative distress via the same mediators.     

Religious coping,stress, and quality of life of Muslim university students in New Zealand

Most of the research on religious coping has been conducted with Christian participants from Western cultures, although in recent years increasingly more studies have been conducted with Muslim participants. For university students in Muslim countries, religiosity is positively correlated with a variety of indices of mental health and psychological well-being, but only a small number of studies investigated coping in Muslims living and studying in a non-Muslim country. The present study thus explored the relationship between perceived stress, quality of life (QOL), and religious coping in a sample of 114 Muslim university students in New Zealand. International Muslim students had higher levels of spirituality/religiousness than domestic Muslim students, and used more positive and negative religious coping methods. For international students, positive religious coping was positively related to QOL and lack of stress, while, for domestic students, negative religious coping was negatively related to the QOL and increased stress. This different pattern may relate to the ethnic background of the participants, and the results of the present study thus highlight that Muslims studying at universities overseas can certainly not be considered as a homogenous group.     

The contributions of religious practice,existential certainty,and raising grandchildren to well-being in older adults

ABSTRACT

Religious beliefs and practices are believed to foster well-being across the life course. This study examines whether religious practice, spiritual development, and existential certainty are positively linked to well-being in grandparents (N = 2,503) and whether these factors buffer grandparents from risks associated with raising grandchildren and adjusting to changing roles. Data were collected from individuals attending Protestant churches. Spiritual development and existential certainty were positively associated with well-being. We found no evidence for buffering effects of religious practice on grandparent well-being. Grandparents raising grandchildren reported more challenges in adjusting to changes in roles compared to their peers.     

Scientific faith and positive psychological functioning

Much of the past research has linked religiousness to positive psychological outcomes. Recently, it has been shown that scientific faith can replace religion as a source of wellness. In a sample of young Muslims, I examined how religious and scientific faiths differ in their relationships to life satisfaction, happiness, self-esteem, and hope. Religiosity was positively related to all of these indicators of positive psychological functioning. Scientific faith was also positively correlated to happiness and hope, and after controlling for religiosity its relations to positive outcomes have increased; its relation to higher life satisfaction became significant. As expected, hope mediated the relations of scientific faith to happiness, life satisfaction, and self-esteem, but only among women. This research, depicting the independent contributions of religious and scientific beliefs to positive psychological functioning, suggested that believing either in God or science is helpful for living a good, fully functioning life.     

Secure Attachment to God Uniquely Linked to Psychological Health in a National,Random Sample of American Adults

Relationships between religiousness and psychological health are well established. The primary purpose of this study was to investigate whether perceived relationship with God (i.e., attachment to God) or how people view God (i.e., image of God) account for variation in psychological distress and well-being. Statistical relationships between two attachment to God dimensions (avoidance, anxiety), two dimensions of God image (forgiving, wrathful), and general psychological well-being were investigated in a convenience sample (Study 1) and nationally representative sample (Study 2) of American adults who expressed belief in God or a higher power. In both studies, secure attachment to God (i.e., lower avoidance, lower anxiety) and religious service attendance were positively correlated with self-reported psychological well-being. Hierarchical regressions indicated that attachment to God dimensions account for unique variability in reported mental health even after religious service attendance, prayer frequency, God image and demographic variables were statistically controlled. Negligible associations were found between images of God as forgiving or wrathful and psychological well-being. Perceived relationship with God appears to be an important factor in the connection between religiousness and psychological health.     

Effects of Religious Participation on Social Inclusion and Existential Well-Being Levels of Muslim Refugees and Immigrants in Turkey

ABSTRACT

Being a refugee or immigrant brings many difficulties that can detrimentally affect well-being. Participation in social life and feeling included in the host country can play an important role on well-being. This article aims to investigate the effects of religious participation and social inclusion on well-being levels of refugees and immigrants. Data were collected from 97 participants who were enrolled in voluntary Turkish language courses for refugees in Istanbul. Results of path analysis indicated that religious participation enhanced the level of social inclusion and social inclusion fostered existential well-being. Although religious participation demonstrated no direct effects on existential well-being, it showed a significant and positive indirect effect through social inclusion. Results of difference tests indicated that participants with higher level of education attended to religious activities significantly more often and their existential well-being and social inclusion levels were higher as well. Results also demonstrated that social inclusion scores of high attenders (to religious activities) were significantly higher.     

Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

Presence of meaning and search for meaning as mediators between spirituality and psychological well-being in a South African sample

Spirituality and meaning in life are important pathways to well-being. Research has conceptually and empirically linked spirituality, religiousness and meaning in life. The present study was concerned with investigating presence of meaning (MLQ-P) and search for meaning (MLQ-S) as mediators between spirituality (religious and existential well-being) and hedonic and eudaimonic well-being. A multi-cultural sample of 326 South African students completed the Meaning in Life Questionnaire (MLQ), Spiritual Well-Being Scale (SWBS), Questionnaire for Eudaimonic Well-Being (QEWB) and the Mental Health Continuum Short-Form (MHC-SF). Structural equation modelling in Mplus was used to study direct and indirect effects. Findings show that the presence of meaning in life explains more paths between spirituality and psychological well-being than search for meaning. MLQ-P mediated the paths between existential well-being and four of the five indices of psychological well-being. MLQ-S did not mediate any path between spirituality (existential and religious well-being) and psychological well-being outcomes.     

Dimensions of Religiousness and Spirituality as Predictors of Well-Being in Advanced Chronic Heart Failure Patients

We examined relationships between seven dimensions of religion/spirituality (RS) (forgiveness, daily spiritual experiences, belief in afterlife, religious identity, religious support, public practices, and positive RS coping) and three dimensions of well-being (physical, mental, and existential) in a sample of 111 patients with advanced chronic heart failure. Participants completed questionnaires at baseline and 3 months later. Results showed that fairly high levels of RS were reported on all seven dimensions. Furthermore, RS dimensions were differentially related to well-being. No aspect of RS was related to physical well-being, and only a few aspects were related to mental well-being. Forgiveness was related to less subsequent depression, while belief in afterlife was related to poorer mental health. All aspects of RS were related to at least one aspect of existential well-being. In particularly, daily spiritual experiences were linked with higher existential well-being and predicted less subsequent spiritual strain. These results are consistent with the view that in advanced disease, RS may not affect physical well-being but may have potent influences on other aspects of well-being, particularly existential aspects.     

Religious coping,stigma, and psychological functioning among HIV-positive African American women

The present study examined the role of religious coping in psychological distress and adjustment both cross-sectionally and longitudinally among 141 HIV-positive African American women. Cross-sectional analyses showed that negative religious coping was associated with poorer mental health and functioning, and greater perceptions of stigma and discrimination. Longitudinal analyses revealed that greater negative religious coping at baseline significantly predicted greater changes in mental health in a negative direction 12 months later. Positive religious coping was not associated with any measures of psychological well-being, nor did it predict any mental health outcomes at 12 months. However, participants who experienced high levels of HIV-related stigma and reported high levels of positive religious coping were less depressed than those who reported lower levels of positive religious coping. These results suggest that for this population, negative religious coping was a more salient determinant of psychological distress than positive religious coping was of psychological health.     

Religious Coping and Psychological Distress in Military Veteran Cancer Survivors

Research on the relationship between religious coping and psychological well-being in cancer survivors is limited. Forty-eight veteran cancer survivors completed measures of psychological distress, posttraumatic growth, and positive and negative religious coping. Negative religious coping was associated with greater distress and growth. Positive religious coping was associated with greater growth. Gender, race, and religious affiliation were significant predictors of positive and negative religious coping. Veteran cancer survivors who utilize negative religious coping may benefit from referral to clergy or a mental health professional. Assessment of religious coping may be particularly important for female, non-White, and Christian cancer survivors.     

Typologies of Religiousness/Spirituality: Implications for Health and Well-Being

The purpose of this study was to develop empirically based typologies of religiousness/spirituality (R/S) and to determine whether the typologies were related to health and well-being. The study used a nationally representative sample of adults (N = 1,431). Using latent profile analysis, typologies were derived based on religious service attendance, prayer, positive religious coping, and daily spiritual experiences. Multivariate statistical tests were used to examine cluster differences in health and well-being. A four-class model was identified: highly religious, moderately religious, somewhat religious, and minimally religious or non-religious. The four classes were distinctively different in psychological well-being, in that the highly religious class was most likely to be happy and satisfied with finances and least likely to be psychologically distressed.     

Religious Coping and Church-Based Social Support as Predictors of Mental Health Outcomes: Testing a Conceptual Model

This study assesses religious coping and church-based social support as mechanisms explaining religious benefits to mental health. We build on recent research and test an explanatory model using the 1998 General Social Survey. The model considers both institutional and individual aspects of religiousness, and their interrelations, as predictors of mental health outcomes. It considers negative effects of religion along with the well-known positive effects. We found that benefits of attendance, a measure of institutional participation, are mediated by church-based social support. Benefits of prayer, an individual form of religiousness, are mediated by the similarly privatized religious coping. Institutional measures of religion were found to impact individuals' religious coping styles. Implications are suggested for the scientific study of religion as well as for the applied efforts of clergy, pastoral counselors, and lay church members concerned with improving religious benefits.     

How Are Religious Belief and Behavior Good for You? An Investigation of Mediators Relating Religion to Mental Health in a Sample of Israeli Jewish Students

The present study investigated the relation between aspects of religiousness and negative and positive aspects of mental health and compared three models of the psychosocial processes that may underlie this relation. A sample of 668 Jewish Israeli students filled out multidimensional self-report measures of religious belief and behavior, religious identity, personal fear of death, perceived social support, meaning in life, and mental health. This sample was divided into a religious identity subsample, a traditional identity subsample, and a secular identity subsample. Path analyses found religious belief to be positively related to psychosocial well-being and negatively related to psychological distress only for the religious and secular identity subsamples. These analyses also indicated that meaning in life, but not social support nor fear of death, accounted for both relations.     

Roles of Leisure in Coping with Stress Among University Students: A Repeated-Assessment Field Study

This article reports findings of a study to examine the effects of leisure coping on various stress coping outcomes including: immediate outcomes (perceived coping effectiveness, perceived satisfaction with coping outcomes, and perceived stress reduction) and distal or long-term outcomes (physical and mental ill-health and psychological well-being), above and beyond the contributions of general coping - coping not directly associated with leisure. A repeated-assessment field design was used to examine ways in which university students cope with stressors in their daily lives. The study found that leisure coping beliefs (leisure-generated dispositional coping resources) significantly predicted lower levels of mental and physical ill-health and greater levels of psychological well-being above and beyond the effects of general coping. Also, the use of leisure coping strategies (situation-specific stress coping strategies through leisure) was significantly associated with higher levels of perceived coping effectiveness and stress reduction when the effects of general coping were taken into account. Significant contributions of specific leisure coping dimensions were found as well.     

The role of meaning in gastric cancer patients: relationships among meaning structures,coping, and psychological well-being

ABSTRACT

Background and Objectives: Research demonstrates that the experience of cancer invariably violates patients’ meaning structures, prompting them to use coping strategies to alleviate stress and enhance well-being. The current study aimed to examine the mediating effects of coping strategies in the relationship between global and situational meaning and psychological well-being in gastric cancer patients.

Design and Method: One hundred eighty-seven patients (96 women and 91 men) with gastric cancer completed questionnaires measuring meaning in life, changes of beliefs and goals, coping, and psychological well-being. Participants were between 27 and 82 years of age. They were diagnosed with gastric cancer from 1 to 3.2 years ago. Using Structural Equation Modeling, both the direct and indirect associations between meaning structures, coping, and psychological well-being were examined.

Results: Meaning in life exerted significant indirect effects on psychological well-being through three coping strategies: problem-, emotion-, and meaning-focused. The relationship between changes of beliefs and goals and psychological well-being was also mediated by coping.

Conclusions: Findings suggest that coping strategies are mediators in the relationship between global and situational meaning and psychological well-being. They also provide empirical evidence that in severe cancer-related stress conditions both meaning structures and coping strategies influence patients’ psychological well-being.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

Is Religious Coping Related to Better Quality of Life Following Acute Myocardial Infarction?

Although few studies have examined the extent to which religiousness is related to better well-being following acute myocardial infarction (AMI), studies from the broader literature suggest that positive religious coping may be helpful while more negative forms of religious coping may be related to poorer well-being. To assess the relationship between positive and negative religious coping and depressive symptoms in patients with AMI, we collected data twice over a 1-month period from 56 patients hospitalized with a first AMI. Controlling for demographic variables and social support, both positive and negative religious coping were independently related to higher levels of depressive symptoms both in hospital and at a one-month follow-up. Further, even when controlling for baseline depressive symptoms, religious coping predicted higher subsequent depressive symptoms. These results suggest that religious coping appears to be maladaptive in dealing with acute MI, perhaps because this type of recovery requires more active forms of coping.     

Influence of religiosity on self-reported response to psychological therapies

There is a lack of research exploring the influence of religious or spiritual beliefs on response to psychological therapies. Our aims were to confirm the positive relationship between religiosity and psychological wellbeing, and investigate the potential synergistic impact of religiosity on self-reported response to psychological therapies. Participants were 118 adults (33 male, 85 female) aged 18 to 78 (M?=?40.01, SD?=?15.41); data was collected via online survey. Religious and psychological variables were assessed using a range of standard measures including the Depression, Anxiety and Stress Scale, the Warwick-Edinburgh Mental Well-being Scale, and the Daily Spiritual Experiences Scale. Atheists reported less psychological distress and increased personal wellbeing; participants with higher levels of religiosity experienced greater ongoing benefits from therapy in domains of coping and social functioning. Results suggest that mental health practitioners should consider the religious/spiritual beliefs and behaviours of their clients in their interventions.     

A Psychometric Evaluation of the Santa Clara Strength of Religious Faith Questionnaire among Students from Poland and Chile

This study verifies the psychometric properties of the Santa Clara Strength of Religious Faith Questionnaire (SCSORFQ). This measure consists of 10 items regarding strength of religious faith, regardless of religious denomination or affiliation. Participants were 177 students from Chile and 393 students from Poland. The SCSORFQ method is a reliable measure with good internal consistency evaluated by the α-Cronbach coefficient. Factor analysis statistically confirmed the unidimensional structure of the SCSORFQ. The strength of religious faith in both student groups was moderate to strong correlated with public or private aspects of religiousness and strong correlated with spiritual experiences. It was weakly correlated with the cognitive indicator of well-being as satisfaction with life as well as with existential variables like hope and meaning of life. The results confirm that the SCSORFQ is psychometrically sound and is therefore recommended for use by researchers studying the construct of religiousness.