Exploring Daily Religious/Spiritual Activities Among Older Couples: Religious/Spiritual Influence Moderating the Effects of Health Symptoms on Marital Interactions

Using data from 191 later-life couples across 14 days, patterns of husband and wife religious/spiritual activities were explored, as well as how those activities predicted daily marital processes and how they moderated the links between daily physical symptoms and marital interactions. Husband and wife reports of religious/spiritual influence were linked with their own positive and negative marital interactions (“actor” effects). However, only husband religious/spiritual influence was linked with wife marital interactions (“partner” effects). Religious/spiritual influence moderated the link between symptoms and marital interactions for wives. Findings suggest a buffering effect of religious/spiritual activities on daily symptoms for older married wives.     

Religious Doubt and Spiritual Growth Among Adults Bereaved of a Grandparent

Religious beliefs and bereavement provide contexts for personal growth (Benore & Park, 2004). The death of a grandparent may be especially well-suited to prompt such growth. Using data from 164 adults, ages 18 to 51 years, bereaved of a grandparent, the authors examined whether religious doubt relates to current grief via perceived spiritual growth. Mediation analyses showed that fewer religious doubts were associated with spiritual growth in bereavement, but spiritual growth was associated with higher levels of current grief. Results are discussed within a framework for including family processes in bereavement research that includes religious doubt and spiritual growth.     

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.     

Exploring religious and/or spiritual identities: part 1 – assessing relationships with health

ABSTRACT

There is considerable debate about the distinction between being religious and being spiritual. It is time to move beyond this issue to an examination of the health-related implications of being religious and/or spiritual. Three health outcomes are used in this study: self-rated health, depressive symptoms, and alcohol use. The data are from a large nationwide random probability survey of adults of all ages who reside in the United States (N?=?2,876–2,883). Four self-identified categories of religiousness/spirituality are examined: religious and spiritual, spiritual only, not religious/not spiritual, and religious only. Tests are performed to see if membership in each category offsets the noxious effects of lifetime trauma on the health-related outcomes. A clear pattern emerges from the data. Lifetime trauma is associated with less favourable health ratings, more symptoms of depression, and greater alcohol consumption. However, these relationships are substantially stronger among people who say they are religious only.     

A Social Network Analysis of Friendship and Spiritual Support in a Religious Congregation

Religious congregations are social settings where people gather together in community to pursue the sacred (Pargament, 2008). Such settings are important to understand as they provide a context for individuals to develop relationships, share ideas and resources, and connect individuals to larger society (Todd, 2017a). Yet, research to date has not deeply examined the inherently relational nature of religious congregations. Thus, in this study, we used social settings theory (Seidman, 2012; Tseng & Seidman, 2007) to develop and test hypotheses about relationships within one Christian religious congregation. In particular, we used social network analysis to test hypotheses about relational activity, popularity, and homophily for friendship and spiritual support types of relational links. Our findings demonstrate how relational patterns may be linked to participation in congregational activities, occupying a leadership role, a sense of community and spiritual satisfaction, stratification, socialization, and spiritual support. Overall, this advances theory and research on the relational aspects of religious congregations, and more broadly to the literature on social settings. Limitations, directions for future research, and implications for theory and religious congregations also are discussed.     

Self-Attributed Importance of Spiritual Practices in Catholic Pastoral Workers and their Association with Life Satisfaction

Although much is known about the frequency of the spiritual activities of pastoral workers, less is known related to how important specific spiritual and existential practices are to pastoral workers personally or existentially. This part of the German Pastoral Ministry Study analyzed (1) which forms of spiritual activities were regarded as important, (2) how the perceived importance of religious practices related to frequency of engagement in spiritual practices, and (3) how these practices contributed to the life satisfaction of ordained priests and of non-ordained pastoral workers. Participants included 1826 Catholic pastoral workers, composed of 65% priests and 35% (non-ordained) pastoral assistants and parish expert workers. Prosocial-Humanistic practices scored highest in importance, followed by Gratitude/Awe, Existentialistic practices, and Religious practices; specific forms of Spiritual Mind-Body practices were not relevant. Differences in the frequency and ascribed importance of spiritual practices between ordained and non-ordained pastoral workers were identified, as well as a surprising lack of connection between religious practices and their proclaimed importance, particularly of Prosocial-Humanistic and Gratitude/Awe practices. These findings may stimulate further research into the underlying causes of these differences between priests and other pastoral workers and between the frequency and importance of spiritual practices in all groups, which in the researchers’ opinion indicate challenging inconsistencies with regard to the ideals of religious vocations.     

The National Spiritual Transformation Study

The first nationally representative study of spiritual transformations documents that spiritual/religious change is a common and powerful experience in America. About half of all adult Americans report having had such an experience. Such change is strongly related to current religious beliefs and behaviors, but shows little relationship to most nonreligious demographics. A series of open-ended items indicates that the leading causes of spiritual/religious change are normal religious activity and having had a serious personal problem, most often an illness or accident to oneself or someone close or the death of someone close. A strengthening of faith is the most common consequence of this experience. This is followed by changes in character (e.g., being more understanding, helpful) and the stopping of perceived bad habits (e.g., drinking, partying). The lasting importance of such spiritual/religious change is also shown by closed-ended measures and the predictive power that the variable has in explaining various beliefs and behaviors even when controlling for other religious variables.     

Long-term Care Residents' Views About the Contributions of Christian-based Volunteers in Taiwan: A Pilot Study

This pilot study explored the view from six long-term care residents on the contributions of religious volunteers. The findings suggest that religious volunteers may contribute to long-term care residents’ religious or spiritual health more than non-religious volunteers. However, since religious volunteers lack professional training and competence to attend to patients’ religious needs, they may not afford in-depth spiritual and religious services. Under certain conditions when qualified chaplains are not available, inadequate religious services performed by religious volunteers are still better than no such care at all. However, in order to provide this important aspect of holistic care, we propose that health care policy makers should pay more attention to this topic.     

Spiritual Versus Religious Identity: A Necessary Distinction in Understanding Clinicians’ Behavior and Attitudes Toward Clinical Practice and Medical Student Teaching in This Realm

Social sciences view spirituality and religion separately; medicine views them together. We identified distinctions regarding clinical practice and teaching among clinician educators based on their self-identified spirituality versus religiosity. We emailed a 24-item survey on spiritual/religious (S/R) issues to clinician educators (n = 1,067) at our institution. Three summary scales were created. Responses to statements, ‘I consider myself to be spiritual’ and ‘I consider myself to be religious’ generated four comparison groups: ‘spiritual only,’ ‘religious only,’ ‘both spiritual and religious’ and ‘neither.’ Analyses employed ANOVA and T tests. A total of 633 (59 %) surveys were completed. Four percentage self-identified as ‘religious only’; remaining respondents divided evenly, about 30 % into each of the other categories. Groups differed from one another on all summary scales (p < .0001). Using T tests, the ‘spiritual only’ group differed from the ‘religious only’ group regarding teaching. The ‘spiritual and religious’ group had the highest mean ratings for all summary scales. The ‘neither’ and ‘religious only’ group had the lowest mean ratings. Clinicians’ spiritual versus religious identity is associated with differences in behavior/attitudes regarding S/R toward clinical practice and medical student teaching. These findings elucidate opportunities for faculty development to explore effects of beliefs on behavior and attitudes within this realm.     

Religiosity and Religious Participation in the Later Years:

This paper provides a brief overview of the relevant literature dealing w~thre ligiosity in the later years. In this study, reli iosity is reflected by participation in various religious activities suck as prayer, church membership/attendance, Bible and religious reading. Social erontolo ists have observed that individuals become more invoP ved .In re figiou s activities (is., increased religiosity) as they age. In a later section, this paper examines the si nifi cance of religous participation and the spir~tuanl eeds of the el&rlyI However, there is a paucity of literature dealing with the spiritual needs of the elderly and other related areas of interest, such as church attendance and religious beliefs. Issues dealin with religiosity and the spiritual needs of the elderly are examinefin the present study and remain unresolved.     

Diversity and Complexity of Religion and Spirituality in Iran: Relationships With Self-Compassion and Self-Forgiveness

This study examined religious-spiritual types in Iran by comparing seminary and university students on self-compassion, self-forgiveness, and other measures of religious and psychological functioning. Islamic seminarians (N = 198) more frequently self-identified as both religious and spiritual or as religious only. University students (N = 302) more commonly described themselves as spiritual only or as neither spiritual nor religious. The both religious and spiritual type was highest in religious commitment, self-compassion, and psychological adjustment, with the neither religious nor spiritual type tending to score lowest. The religious-only type displayed the lowest self-forgiveness. Seminarians were also lower in self-forgiveness, but otherwise higher than university students in their mental health. In correlations, self-compassion was compatible, but self-forgiveness was incompatible with Muslim commitments. Muslim spirituality moderated Muslim attitude relationships. These data documented the diversity and complexity of religion, spirituality, and perspectives on the self in Iranian Muslims.     

Religious and Spiritual Practices Among Patients with Cancer

The aim of this study was to investigate the frequency with which cancer patients engage in religious and spiritual practices, the methods used, the reasons for such a search, and the levels of depression and hopelessness in patients who seek spiritual assistance. One hundred and ten radiation oncology patients, who gave voluntary informed consent were included in this study. Questionnaires about religious and spiritual practices were administered, along with the Beck Depression and Beck Hopelessness scales. Twenty percent of the patients preferred spiritual practices. Female gender, lower education levels, and higher depression and hopelessness scores were associated with this preference. The frequency of depression was 18.2%, and the frequency of hopelessness was 20.9%. A significant number of cancer patients engaged in religious and spiritual practices. We recommend that practitioners offer their patients brief but sufficient information about religious and spiritual support and determine their patients’ depression and hopelessness levels.     

Posttraumatic growth and religion in Rwanda: individual well-being vs. collective false consciousness

Some scholars include changes in spirituality, such as a greater commitment to their religious beliefs or an enhanced understanding of spiritual matters, in the definition of posttraumatic growth; others conclude that questions of spirituality should be excluded from this definition. This article highlights the fundamental difference of religion to other domains of posttraumatic growth because religions are ideologies (and other domains of growth are not). As ideologies, it is argued that religions can affect different levels of identity in different ways. Based on testimonial evidence from Rwandan genocide survivors, the article demonstrates that although religious beliefs can bring existential comfort at the individual level, they can also lead to a state of false consciousness at the collective level. In Rwanda, the dominant religious ideology facilitated the spiritual and moral climate in which genocide became possible. Today, religious interpretations of the Rwandan Patriotic Front's (RPF) leadership provide spiritual backing to a government which has become increasingly authoritarian.     

Qualitative Investigation of Student Reflections on a Spiritual/Religious Diversity Experience

Twenty‐six master's‐level counselor education students participated in a spiritual and religious diversity assignment, which involved participation in a spiritual or religious activity for 5 weeks. Participants then discussed these experiences in reflection papers. After analysis of the student papers, the authors identified the following themes: (a) discomfort related to the experience, (b) initial assumptions regarding spirituality and religion, (c) movement toward appreciation of spiritual and religious diversity, (d) increases in self‐understanding, (e) the value of experiential learning, and (f) motivation for additional learning. The authors provide suggestions for counselor training on spirituality and religion.     

The Gift Economy of Direct Transnational Civic Action: How Reciprocity and Inequality Are Managed in Religious “Partnerships”

How does religion help facilitate civic action in transnational contexts characterized by material inequality and spatial separation? Short‐term mission (STM) travel, a popular activity among U.S. religious groups, exemplifies a recently emerged form of transnational civic action characterized by face‐to‐face, decentralized, pragmatic activity. Our research analyzes how participants in STM‐based relationships manage inequality while pursuing an ideal of partnership across distance. We match data from a mixed methods study of Arizona congregations that produce STM travel with interview data from foreign religious organizations that host STM travelers in El Salvador. We engage gift exchange theory (GET) to show how a discursive repertoire combines with organized gift exchange practices to manage inequality and produce partnership in STM‐based relationships. Our data provide evidence of a unique cultural process, the spiritualization of reception, which emerges during gift reciprocation. This process converts unequal material gifts from foreign hosts into spiritual understanding among STM travelers, stabilizing status indebtedness that could threaten a partnership. This research increases knowledge of STM travel, shows how gift exchange structures can facilitate transnational religious partnerships, and suggests ways to use GET to understand transnational civic action in general.     

In Search of Serenity: Religious Struggle Among Patients Hospitalized for Suspected Acute Coronary Syndrome

Hospitalization for a sudden cardiac event is a frightening experience, one that is often marked by uncertainty about health status, fear of recurrent cardiac problems, and related existential, religious, and spiritual concerns. Religious struggle, reflecting tension and strain regarding religious and spiritual issues, may arise in response to symptoms of acute coronary syndrome (ACS). The present study examined the prevalence and types of religious struggle using the Brief RCOPE, as well as associations between religious struggle, psychological distress, and self-reported sleep habits among 62 patients hospitalized with suspected ACS. Fifty-eight percent of the sample reported some degree of religious struggle. Questioning the power of God was the most frequently endorsed struggle. Those struggling religiously reported significantly more symptoms of anxiety, depression, and sleep disturbance. Non-White participants endorsed greater use of positive religious coping strategies and religious struggle. Results suggest that patients hospitalized for suspected ACS experiencing even low levels of religious struggle might benefit from referral to a hospital chaplain or appropriately trained mental health professional for more detailed religious and spiritual assessment. Practical means of efficiently screening for religious struggle during the often brief hospitalization period for suspected ACS are discussed.     

Spiritual Activities for Adults with Alzheimer's Disease: The Cognitive Components of Dementia and Religion

SUMMARY

Engaging adults with Alzheimer's disease in activities can prevent disease related agitation. Finding meaningful and enjoyable activities proves to be a difficult task due to severe damage to explicit memory and executive functioning. Fortunately, many spiritual and religious activities rely on more resilient cognitive features such as procedural memory and limbic system aspects of attachment and motivation. Such spiritual activities, if properly selected, can be used to engage adults with dementia. This approach, called Procedural and Emotional Religious Activity Therapy, can be used by various religious traditions and extended to multiple therapeutic venues.     

Spiritual Struggles and Mental Health: Exploring the Moderating Effects of Religious Identity

Although many studies have explored the salutary associations between multiple dimensions of religiousness and psychological well-being, a smaller body of work has focused on the links between spiritual struggles and negative mental health outcomes. Two types of spiritual struggles have received considerable attention in this literature: divine struggles, or troubled relationships with God, and struggles with belief, or religious doubts. Using data from a nationwide online survey of U.S. adults conducted in 2006, our study investigated links between these types of spiritual struggles and four aspects of psychopathology: depressed affect, anxiety, phobic anxiety, and somatization. In particular, we tested the hypothesis that these links vary according to religious identity, such that individuals who identify themselves as highly religious—and therefore are likely to be most invested in their roles as religious persons—experience the strongest negative effects of spiritual struggles, in comparison with persons who identify themselves as moderately religious, or not religious at all. Findings supported this overall hypothesis. The article concludes by noting several study limitations and identifying promising directions for further research.