Evaluation of the Spiritual Well-Being Scale in a Sample of Korean Adults

This study explored the psychometric qualities and construct validity of the Spiritual Well-Being Scale (SWBS; Ellison in J Psychol Theol 11:330–340, 1983) using a sample of 470 Korean adults. Two factor analyses, exploratory factor analysis and confirmatory factor analysis, were conducted in order to test the validity of the SWBS. The results of the factor analyses supported the original two-dimensional structure of the SWBS—religious well-being (RWB) and existential well-being (EWB) with method effects associated with negatively worded items. By controlling for method effects, the evaluation of the two-factor structure of SWBS is confirmed with clarity. Further, the differential pattern and magnitude of correlations between the SWB subscales and the religious and psychological variables suggested that two factors of the SWBS were valid for Protestant, Catholic, and religiously unaffiliated groups except Buddhists. The Protestant group scored higher in RWB compared to the Buddhist, Catholic, and unaffiliated groups. The Protestant group scored higher in EWB compared to the unaffiliated groups. Future studies may need to include more Buddhist samples to gain solid evidence for validity of the SWBS on a non-Western religious tradition.     

Childhood Sexual Abuse and Suicidal Ideation Among Bipolar Patients: Existential But Not Religious Well‐Being as a Protective Factor

Individuals diagnosed with bipolar disorder (BD) are at an increased risk of Suicidal ideation, attempts, and death. Moreover, a strong association exists between childhood sexual abuse (CSA) and suicidal ideation among individuals with BD. Yet growing evidence suggests that existential well‐being (EWB) may be a protective factor against suicidality. In this study, adult BD patients (N = 112) provided data on CSA, religious well‐being (RWB; spiritual life in relation to God), EWB (purpose/meaning in life), and suicidal ideation. Participants were between 19 and 65 years of age. The majority was female and described their race/ethnicity as African American. Results indicated that CSA was negatively associated with EWB and was not related to RWB. Further, EWB mediated the association between CSA and suicidal ideation, whereas RWB did not. Having meaning/purpose in life may serve as a protective factor against suicidal ideation among individuals with BD who experienced CSA, whereas having a relationship/belief in God may not serve the same function.     

The relationship between memory complaints,activity and perceived health status

Subjective memory complaints (SMC) is a possible symptom of mild cognitive impairment which may progress to dementia. The present study examines the relationship of physical activity (PA), cognitive activity (CA), social activity (SA), and perceived health status (HS) with SMC for middle age and older adults. Participants were from the MIDUS II study (Midlife in the United States) recruited in 2004–2006 (Mean age = 55.99; N = 3030). Hierarchical multiple regression was performed with SMC as the dependent variable, along with PA, CA, SA, and HS as the independent variables. The study revealed that SMC was strongly related to PA, CA, and HS, while controlling covariates. Further, HS had the strongest link with SMC among these predictors while interaction effects (PA × HS, CA × HS, and SA × HS) were insignificant. In addition, different results were achieved in younger versus older groups. Participants with more CA, PA and perception of better health had lower frequency of memory complaints.     

Religiousness,spirituality, and eudaimonic and hedonic well-being

This study tested a conceptual model of religiousness/spirituality (R/S) and hedonic well-being (HWB; measured by life satisfaction and positive affect) by including eudaimonic well-being (EWB; measured by meaning in life) as a mediator. Given the multidimensionality of R/S, we examined whether and how the magnitudes of direct and indirect relationships varied for various aspects of R/S: organizational religious practices, private religious practices, daily religious/spiritual experiences, and subjective spirituality. Web survey data of 450 US American adults were analyzed using structural equation modeling. Results showed that EWB partially mediated the relation of daily religious/spiritual experiences and HWB; however, the other three aspects of R/S had no indirect relationships with HWB. Additionally, private religious practices and subjective spirituality indicated negative direct relationships with HWB. Approximately 68% of the variance in HWB was accounted for by the variables included in this model. Implications for research and clinical practice are discussed.     

Optimal human functioning around the world: A new index of eudaimonic well-being in 166 nations

As more and more people realize that wealth fails to fully capture the essence of human well-being, interest in non-monetary measures of well-being has intensified. Eudaimonic well-being (EWB; i.e., optimal psychosocial functioning) is a largely overlooked aspect of national well-being that has never been examined at the global level. This study uses data from nearly 1,800,000 respondents recruited probabilistically from 166 countries between the years of 2005 and 2017 to construct an index of EWB. EWB demonstrates moderate positive associations with other quality-of-life indicators (i.e., national life satisfaction, national prosperity, overall quality of life, and gross domestic product), indicating that it captures information not reflected by them. The distribution of EWB at national, regional, and global levels, as well as its global trend, is explored. The study also examines the relationships between EWB and a number of theoretically related individual- and country-level variables. Presented are also the results of multilevel modelling including a wide range of predictors.     

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.     

The Contribution of Hope and Affectivity to Diabetes-Related Disability: An Exploratory Study

This study examined the relationships of the dispositional variables of hope, positive affectivity (PA), and negative affectivity (NA) with disease status and illness-related psychosocial functioning in a sample of 45 young adults with insulin-dependent diabetes mellitus (IDDM). Canonical analyses revealed one significant canonical function between the dispositional and psychosocial outcome variables. Primary contributors to the relationship were higher NA and lower PA and maladaptive emotional behavior. A linear multiple regression analysis using hope and affectivity as predictors failed to account for a significant proportion of variance in objective disease status as measured by hemoglobin A _1C (HbA_1C). The results support previous findings that affectivity may relate to self-reported, disease-related outcome, but not necessarily to objective measures of health status. Future studies of adaptation to chronic illness should consider including measures of illness-related behaviors (e.g., adherence), as well as subjective and objective measures of health status.     

The Measurement of Adult Intelligence,and the Requisites of a General Intelligence Test

Abstract

The relationships were examined between selected socipdemographic variables and perceptions of well-being among residents 60 years and older of metropolitan and nonmetropolitan areas in the United States. Multiple regression models were used in analyzing data from the 1982–1991 NORC General Social Survey. Such sociodemographic variables as gender, race, marital status, education, financial status, place of residence, religious membership, and religious attendance were independent variables. A composite score of perceptions of well-being was the dependent variable. Race, marital status, education, financial status, religious attendance, and place of residence were important to well-being; gender and religious membership were not significant. The effects of nonmetropolitan living also significantly enhanced perceptions of well-being. Other facets of mental health in metropolitan and nonmetropolitan areas were also examined.     

The funds, friends, and faith of happy people

New studies are revealing predictors of subjective well-being, often assessed as self-reported happiness and life satisfaction. Worldwide, most people report being at least moderately happy, regardless of age and gender. As part of their scientific pursuit of happiness, researchers have examined possible associations between happiness and (a) economic growth and personal income, (b) close relationships, and (c) religious faith.     

Exploring well-being among US Hispanics/Latinos in a church-based institution: a qualitative study

Major theories informing conceptions of psychological well-being draw heavily from Western-centric perspectives, which often neglect culturally bound frameworks. We investigated how US Hispanics/Latinos conceptualize well-being, how psychosocial and behavioral aspects may increase well-being, and how psychosocial stressors may impact positive emotional states. Spanish-speaking Hispanic/Latino adults were recruited from a church in an urban city in the US and invited to participate in focus groups. Two groups of women (n = 19) and one group of men (n = 8) participated. The importance of harmonious social relationships emerged as a theme with the central family unit as the fundamental force influencing long-lasting emotional well-being. Additional correlates of well-being included: faith/religiosity; physical health; self-love and -esteem; effective/open communication with family and friends; and financial security. Programs aimed at increasing well-being may need to be adapted before administration in Hispanics/Latinos to include a heightened focus on interpersonal factors. Delivery in religious institutions may also be particularly beneficial.     

Psychosocial and health-related characteristics of religious well-being

This investigation examined the relationship between religions well-being and eight psychosocial and health-related characteristics. This study assessed the hypothesis that religious well-being is related to overall health. Participants were 462 college students at two separate colleges in the Pacific Northwest. Analysis showed those subjects scoring higher on the measure of religious well-being scored lower on indices like loneliness and hopelessness and higher on self-esteem. Alcohol and drug use also differed significantly between the high and the low, religious well-being groups.     

Eudaimonic conceptions of well-being, meaning in life, and self-reported well-being: Initial test of a mediational model

The current study examined relationships between eudaimonic dimensions of individual conceptions of well-being (e.g., self-development, contribution), meaning in life, and self-reported well-being, and whether meaning in life mediates associations between eudaimonic conception dimensions and well-being. A sample of 275 adult volunteers completed several instruments assessing the above constructs. Results from structural equation modeling (SEM) indicated that eudaimonic conception dimensions were positively associated with both meaning in life and well-being. Further, the relationship between eudaimonic conception dimensions and self-reported well-being was found to be partially mediated by meaning in life. The findings of the current study thus suggest that the experience of meaning in life is one route through which eudaimonic conception of well-being dimensions are associated with self-reported well-being.     

Spiritual and Religious Healing Practices: Some Reflections from Saudi National Center for Complementary and Alternative Medicine,Riyadh

Traditional practices constituting spiritual and religious (S/R) healing are an important component of the holistic healthcare model and are used in health, well-being, and treating a variety of diseases around the world. The main focus of this review is to summarize the Complementary and Alternative Medicine (CAM) studies that especially target S/R healing practices in Saudi Arabia (SA) and discuss the results in light of relevant international literature. From year 2013–2017, electronic searches of PubMed, OvidSP, Google Scholar, and two publishing housing Web sites (Sciencedomain.com and Dove Medical Press.com) were made using key words and Boolean operators and retrieved thousands of published papers from peer-reviewed journals. Two independent reviewers decided to include a total of 108 articles: 48 from SA and 60 from other international literature. The sociodemographic variables of the participants varied in local studies and were comparable with international data. The frequency and types of religious and spiritual practices reported in local and international zones varied in accordance with religious belief, gender, age, education, and prevalent chronic diseases. Most of professionals and practitioners showed fairly good knowledge and positive attitude toward spiritual and religious practices used in diverse clinical and non-clinical situations across the world. Furthermore, it was observed that in the international scenario, S/R researches using specific religious screening tools have been conducted on different aspects of clinical application including self-care, social cohesion, negative impact, and child development, whereas regional studies targeting varied participants mainly focused on the epidemiological trends of S/R therapies in Saudi Arabia. CAM practitioners and public tend to show great interest in prescribed and self-use of religious and spiritual therapies across the world because of multiple dynamic forces, including positive effects on health, sense of well-being and disease control, cost-effectiveness, easy access to services, and improvement in quality of life. Further studies are needed to assess the effectiveness of different types of religious and spiritual therapies and practices used in specific diseases, their role in promotion of health and well-being, and prevention of diseases nationwide and across the world. Besides integration of S/R into mainstream treatment modalities, medical education curriculum, continuous medical education, and training programs are needed for bridging the knowledge, attitude, and practice gaps concerning CAM in targeted population groups such as medical professionals, CAM practitioners, medical students, public and traditional healers, not only in SA but also around the world.

     

Cross-National Analysis of the Influence of Cultural Norms and Government Restrictions on the Relationship Between Religion and Well-Being

This study examines the interaction between cultural religious norms and governmental restrictiveness as country-level moderators of the relationship between individual religiousness and well-being, including both happiness and physical health. Data come from five waves of World Values survey data from 221 separate surveys conducted in 88 countries, with data from 317,109 individuals. Three dimensions of individual religiousness were assessed, along with corresponding country-level norms aggregated from these measures. Three-way cross-level interactions were tested to examine whether the extent of government restriction modified the relationship between national religious norms and the individual-level association between religious factors and well-being outcomes. Results supported the hypothesis that self-reported religion is most strongly related to greater happiness and better self-reported health in societies where it is freely and widely practiced. In contrast, religiousness may be harmful when it is relatively deviant, and restrictions of freedom may serve to further exacerbate this effect. These results suggest that the positive association between religion and well-being is not universal, but depends upon the right to express religion freely and the opportunity to practice with like-minded others.     

Social relationships,stressful life events,and self-reported physical health: Genetic and environmental influences

Abstract

This study investigates how the associations between self-reported health, stressful life events, and social relationships are mediated by genetic and environmental influences and how much of the variance in health is in common with variation in these psychosocial factors. The analyses are based on questionnaire data from 576 pairs of twins reared apart and twins reared together. The data revealed that for men environmental influences were solely important for variation in the psychosocial measures and were the primary mediators of the relationship with health. For women, on the other hand, a substantial portion of the variance in the psychosocial factors was due to genetic influences and these influences also contributed to the bulk of the correlations with health. The gender differences for the relationships and their mediation indicate that what should be regarded as a psychosocial factor of importance for health might differ between genders.     

Differentiation of self,religious coping,and subjective well-being

This study examined the relationships between differentiation of self (DoS), religious coping, and subjective well-being in a sample of undergraduate students at a religiously affiliated university. Intrapersonal DoS or the ability to (1) experience emotions, but (2) not be forced to respond to them is an important capacity for self-regulation with important implications for well-being and spiritual maturity. In this study, DoS was a potential method for understanding one’s emotional experience, and perhaps facilitated respondents’ use of a more collaborative religious coping style to manage this experience.     

Religion,Health, and Psychological Well-Being

This study compares the effects of religiosity on health and well-being, controlling for work and family. With 2006 GSS data, we assess the effects of religiosity on health and well-being, net of job satisfaction, marital happiness, and financial status. The results indicate that people who identify as religious tend to report better health and happiness, regardless of religious affiliation, religious activities, work and family, social support, or financial status. People with liberal religious beliefs tend to be healthier but less happy than people with fundamentalist beliefs. Future research should probe how religious identity and beliefs impact health and well-being.     

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.     

Religiously or spiritually-motivated forgiveness and subsequent health and well-being among young adults: An outcome-wide analysis

ABSTRACT

This study performs an outcome-wide analysis to prospectively examine the associations of forgiveness (including forgiveness of others, self-forgiveness and divine forgiveness) with a range of psychosocial, mental, behavioral and physical health outcomes. Data from the Nurses’ Health Study II and the Growing Up Today Study (Ns ranged from 5,246 to 6,994, depending on forgiveness type and outcome) with 3 or 6 years of follow-up were analyzed using generalized estimating equations. Bonferroni correction was used to correct for multiple testing. All models controlled for sociodemographic characteristics, prior religious service attendance, prior maternal attachment and prior values of the outcome variables. All forgiveness measures were positively associated with all psychosocial well-being outcomes, and inversely associated with depressive and anxiety symptoms. There was little association between forgiveness and behavioral or physical health outcomes. Forgiveness may be understood as a good itself, and may also lead to better psychosocial well-being and mental health.