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.     

Should Liberal States Subsidize Religious Schooling?

Many liberals and secularists believe that religious schooling should not be publicly funded or that it should simply be banned. Challenging those views, I claim that although liberal states may refuse to fund and may even ban certain illiberal separate religious schools, it is impermissible, for distinctively liberal reasons, to completely ban publicly funded religious schooling. I will however argue that providing religious instruction within common public schools is more desirable than having separate religious schools. I argue that providing religious instruction within common public schools (for all religious options with enough adherents) is a better way to balance the educational interests of parents, children and society than (1) banning religious schooling altogether; (2) authorizing it but refusing to fund it; (3) or having publicly funded separate religious schools.     

Negative Life Events, Patterns of Positive and Negative Religious Coping, and Psychological Functioning

Religious coping may or may not be adaptive depending upon whether such coping is positive or negative. We investigated the potential moderating effects of positive and negative religious coping patterns on the relationship between negative life events and psychological functioning. Questionnaires included measures of negative life events, positive and negative religious coping, and psychological functioning, and were completed by 336 adult, Protestant church members. Even after controlling for religious participation, negative events were related to increased use of positive and negative religious coping and decreased psychological functioning. Moreover, negative events and positive religious coping produced an interaction effect on depression, such that the high use of positive religious coping buffered the deleterious effects of negative events.     

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.     

Observers' Perceptions of a Counselor's Treatment of a Religious Issue

How a counselor treats a client's religious beliefs may affect perceptions of the counselor. Participants (N =102) of either high or low Christian commitment rated a videotaped excerpt from counseling in which a client's religious belief was either supported, ignored, or challenged. Participants' religious beliefs did not affect participants' ratings of the counselor. Results suggested, however, that most college students expect counselors to support a client's religious beliefs or attend to psychological (rather than religious) beliefs rather than challenge a client's religious beliefs.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

On feeling and emotion in religious experience and understanding

Although most if not all human activities may be matters of passionate pursuit, it is less clear that emotions and feelings are inherently implicated in such pursuit: on the contrary, chemistry, cookery, sculpture or football might be effectively pursued without any significant or substantial emotional involvement. On the other hand, it seems less easy to see how religious experience or even religious understanding might be an entirely dispassionate or emotionally disengaged affair. That said, it is far from easy to identify the role of emotion and feeling in religious faith or understanding on some familiar conceptions of religious knowledge and discourse. This paper sets out to explore the place of feeling and emotion in religious experience and understanding via specific attention to the basically narratival form of religious discourse and its connections to wider forms of literary expression.     

Religious Service Attendance and Religious and Secular Organizational Engagement in the United Kingdom

The study uses nationally representative data to examine whether the moral freighting Putnam and Campbell (2010) propose, based on American experiences, may apply to overall British society. Specifically, it tests whether religious service attendance increases religious or secular organizational activities, possibly due to moral freighting that encourages religious congregants to practice their faith, transcending ego boundaries and self-interest. It is also necessary to determine if engagement in religious or secular organizational activities elevates the degree of religious service attendance, thus forming a bidirectional association. The study employs the maximum likelihood-structural equation modeling (ML-SEM) method to verify the proposed reciprocity. The empirical tests confirm that a synergistic reciprocal relationship is established between religious service attendance and religious organizational engagement, and that religious service attendance increases secular organizational engagement. However, secular organizational engagement does not make a bidirectional contribution to religious service attendance.     

Increase or Decrease? The Impact of the International Migratory Event on Immigrant Religious Participation

Immigrant religiosity has recently become a hot topic both in academia and in the public arena. For years, a debate has existed as to whether there is an increase or decrease of immigrant religious participation surrounding the migratory event. Some argue that the act of migration spurs an increase in immigrant religious participation, while others contend that migration is a disruptive event and decreases immigrant religious participation. In addition to contextual factors, a number of micro-level factors may explain this change in religious participation: sex, family composition, religious affiliation, and employment status. This article uses longitudinal data from Quebec, Canada surveying nearly 1,000 immigrants during the 1990s. Results indicate that immigrant religious participation decreases substantially as compared to the average level of religious participation among the same immigrants prior to their migration. Besides religious affiliation, most of the micro-level factors hypothesized to explain this change in religious participation prove statistically insignificant. The lack of significant results for micro-level factors points to environmental factors that may be at work.     

The Politics of Judicial Public Reason: Secular Interests and Religious Rights

This paper seeks a better understanding of the role of public reason in alimenting or defusing religious conflicts by looking at how courts apply it in deciding cases arising out of them. Recent scholarship and judicial decisions suggest, paradoxically, that courts can be biased towards either the secular or the religious. This risks alienating both religious majorities and religious and secular minorities. Judicial public reason is uniquely equipped to protect minorities, and its costs to religious majorities may be mitigated by accepting religious morality and identity claims in the political and legislative realm. Despite the political fragilities of judicial public reason, it is not intrinsically hostile to religious claims. It ought in fact to be fully equipped to recognize the equality and religious freedom rights that religious groups and individuals might assert in pursuing exemptions from general secular laws. Judicial public reason does have the potential to defuse religious conflicts, however much it falls short in practice.     

When religion may be an ethical issue

Though Americans are a religious people, there are times when religion or religious views may confound the ethical process. This article claims that religious values may be expressed as either principles or narratives, then seeks to establish a case for dealing with religious claims as principled narratives. Methods of evaluation are explored and then seven guidelines are offered for dealing with religion in ethics consultations.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Religious Appeals and Implicit Attitudes

This article explores the effects of religious appeals by politicians on attitudes and behavior. Although politicians frequently make religious appeals, the effectiveness of these appeals and the mechanisms of persuasion are unknown. This article explores the possibility that religious language can affect political attitudes through implicit processes. Because religious attachments are formed early in the lives of many Americans, religious language may influence citizens without their awareness. Implicit and explicit attitudes are related but distinct constructs, and implicit attitudes may have behavioral implications in the political realm. I test these hypotheses experimentally, relying on a widely used implicit measure, the Implicit Association Test. I find that a Christian religious appeal affects implicit attitudes and political behavior among people who currently or previously identify as Christian. Furthermore, an explicit preference for less religion in politics does not moderate implicit effects.     

One Mind or Two? How Psychiatrists and Psychologists Reconcile Faith and Science

Utilizing qualitative interviews, this study showed how, to what extent, and why psychiatrists and psychologists of Judeo-Christian religious orientations or nonaffiliated believers in Michigan were willing or reluctant to integrate religious paradigms in their mental health practices. Most of the study participants were found to believe that medical-scientific and religious paradigms are equally important and may coexist or even be integrated in psychotherapeutic practice. However, actual attempts to integrate them usually reflected the practitioners’ personal religious backgrounds and initiatives and/or were client driven. Yet these integration initiatives were found to face powerful institutional impediments such as politico-cultural norms of separation of religion from secular institutions and professional norms.     

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.     

Does a Religious Transformation Buffer the Effects of Lifetime Trauma on Happiness?

A number of studies have examined religious transformations. But most of this work has been concerned with identifying different types of transformations and steps in the process of transformation. The current study was designed to examine the ways in which religious transformations may be associated with happiness. We take a novel approach toward the evaluation of this relationship. We argue that a religious transformation may be an important resource for coping with lifetime trauma. Two major findings emerge from our nationwide survey (N = 2,851). First, the data indicate that the magnitude of the relationship between lifetime trauma and happiness is reduced significantly for people who have had a religious transformation but not for those who have not had this type of religious experience. Second, the results reveal that the potential stress-related benefits of a religious transformation are more evident among younger adults than among middle-aged or older adults.     

The Will to Make‐Believe: Religious Fictionalism,Religious Beliefs,and the Value of Art

I explore some of the reasons why, under specific circumstances, it may be rational to make‐believe or imagine certain religious beliefs. Adopting a jargon familiar to certain contemporary philosophers, my main concern here is to assess what reasons can be given for adopting a fictionalist stance towards some religious beliefs. My understanding of fictionalism does not involve solely a propositional attitude but a broader stance, which may include certain acts of pretence. I also argue that a plausible reason to be fictionalist about a specific set of religious beliefs and practices has to do with the value of some artistic creations; namely, those that require the adoption of a religious point of view for their understanding.     

Religious Fundamentalism as Schema: Influences on Memory for Religious Information

Those with differing levels of religious fundamentalism (RF) may be selective in their memory for religious information. In Study 1, participants read a text about money or sex, with a judgmental or not-judgmental message. Higher RF was associated with more accurate recall and fewer intrusions. In Study 2, participants high or low in RF read texts about sex. High-RF participants had more accurate recall and fewer intrusions. However, high-RF participants had more recognition false alarms to sentences that were not presented. High RF may aid memory for religious information, but also increase familiarity of related but not presented information. Exposure to not-judgmental messages decreased RF scores, suggesting that textual messages can impact responses to fundamentalism scales.     

Clinically significant religious impairment

Recent psychodiagnostic practice, as embodied in the DSM IV, requires that psychopathological features result in a "clinically significant impairment" to qualify as a "mental disorder" in many cases. The impairment must be in social, occupational, or other important areas of functioning. The current proposal is that clinicians should consider the potential impairment in religious functioning arising from mental disorders in diagnostic process. It is suggested that psychopathology may result in a clinically significant religious impairment that is defined as a reduced ability to perform religious activities, achieve religious goals, or to experience religious states, due to a psychological disorder. Various existing approaches to studying the relationship between religious functioning and psychopathology are briefly reviewed and roughly categorized as either focused on 'symptomatic religiosity' or reflecting a 'religiously sympathetic' posture. Yet, in both of these approaches, religion has predominantly been construed as an exogenous variable contributing to mental health in some fashion (for good, for ill, or for both). The current proposal suggests that clinicians should also consider religion in endogenous perspective. So construed, religion is a significant domain of adaptive functioning, which may be adversely impacted by psychopathology. A discussion of various clinical, research and ethical issues involved in realizing the proposal is provided.     

Skilled help for mental health concerns: comparing the perceptions of Catholic priests and Catholic parishioners

This brief pilot study explored associations between religious attachment (RA) and schizotypy in a nonclinical Christian sample (N = 96). Participants responded to questionnaires assessing the above constructs, as well as adult attachment and neuroticism. Religious attachment accounted for 15.2% of the variance in cognitive schizotypy. Anxious religious attachment uniquely predicted cognitive schizotypy, while its effects on other schizotypy traits were accounted for by adult attachment effects. Schizotypy research may benefit from considering attachment relationships in the religious domain. Should our findings be extended and replicated, they may aid the development of interventions, tailored for specific religious populations, which could improve treatment outcomes for schizotypal or schizophrenic individuals.