Exploring the Role of Religiosity and Spirituality in Amniocentesis Decision-Making Among Latinas

Given the complex array of emotional and medical issues that may arise when making a decision about amniocentesis, women may find that their spiritual and/or religious beliefs can comfort and assist their decision-making process. Prior research has suggested that Latinas’ spiritual and/or religious beliefs directly influence their amniocentesis decision. A more intimate look into whether Latinas utilize their beliefs during amniocentesis decision-making may provide an opportunity to better understand their experience. The overall goal of this study was to describe the role structured religion and spirituality plays in Latinas’ daily lives and to evaluate how religiosity and spirituality influences health care decisions, specifically in prenatal diagnosis. Semi-structured interviews were conducted with eleven women who were invited to describe their religious beliefs and thoughts while considering the option of amniocentesis. All participants acknowledged the influence of religious and/or spiritual beliefs in their everyday lives. Although the women sought comfort and found validation in their beliefs and in their faith in God’s will during their amniocentesis decision-making process, results suggest the risk of procedure-related complications played more of a concrete role than their beliefs.     

The Perceived Benefits of Religious and Spiritual Coping Among Older Adults Living with HIV/AIDS

Although religious and spiritual beliefs and practices have been frequently associated with greater psychological well-being among illness populations, little is known about the specific benefits individuals perceive they receive from these beliefs and practices. This issue was examined in interviews with 63 older HIV-infected adults. Participants reported a variety of benefits from their religious and spiritual beliefs and practices, including: (1) evokes comforting emotions and feelings; (2) offers strength, empowerment, and control; (3) eases the emotional burden of the illness; (4) offers social support and a sense of belonging; (5) offers spiritual support through a personal relationship with God; (6) facilitates meaning and acceptance of the illness; (7) helps preserve health; (8) relieves the fear and uncertainty of death; (9) facilitates self-acceptance and reduces self-blame. These perceived benefits suggest potential mechanisms by which religion/spirituality may affect psychological adjustment.     

An examination of attachment,religiousness, spirituality and well-being in a Baptist faith sample

The purpose of this research was to examine a mediational model of attachment, religiousness and spirituality in predicting well-being in people of Christian faith. One hundred and eighty-five participants were recruited from Baptist churches and 19 from a Baptist-based university. Whereas no support was found for a mediational model of attachment, religiousness and spirituality in predicting well-being, support was found for a path model whereby greater levels of insecure attachment to God were associated with lower levels of religious spirituality (RS). In turn, lower levels of RS were associated with greater levels of emotional distress (ED). Therefore, for this sample of Baptists, having a secure attachment to God was related to an increase in religious behaviours, fulfilment with one's prayer life and belief in a purpose for life. It seems that increases in these religious and spiritual variables are related to less ED. This suggests that heightened connection with God, both through religious behaviours and heightened spirituality, is a beneficial pursuit for people of Christian faith.     

Urban American Indian Youth Spirituality and Religion: A Latent Class Analysis

This article explores the interconnected spiritual, religious, and cultural worlds of the majority of American Indian (AI) youth who live in urban areas: their patterns of involvement in religion and Native spirituality and associated well‐being. Latent class analysis of data from 205 AI middle school students identified five distinctive classes using survey measures of religious affiliation, attendance at services, adherence to Christian and traditional spiritual beliefs, Native spirituality, and Native cultural practices. Two classes were Christian groups: one attending Christian churches and following Christian beliefs but uninvolved with Native beliefs, spirituality, or cultural practices; and a nominal Christian group affiliated with but not attending church and unattached to belief systems. Two groups followed Native beliefs and spiritual practices, one affiliated with the Native American Church and another unaffiliated with any church. The fifth, nonreligious group, had no religious affiliation, followed neither Christian nor traditional beliefs, and was uninvolved in Native spirituality and cultural practices. The two groups embracing AI spirituality reported better academic performance, more reservation contact, higher AI enculturation, and stronger bicultural orientations.     

Spirituality,Religiousness, and Happiness in Children Aged 8–12 Years

The relation between spirituality and happiness was assessed in 320 children aged 8–12 from public and private (i.e., faith-based) schools. Children rated their own spirituality using the Spiritual Well-Being Questionnaire and 11 items selected and modified from the Brief Multidimensional Measurement of Religiousness/Spirituality which reflected the children’s practices and beliefs. Children’s happiness was assessed using self-reports based on the Oxford Happiness Scale short form, the Subjective Happiness Scale, and a single-item measure. Parents also rated their children’s happiness. Children and parents rated the children’s temperament using the emotionality, activity, and sociability temperament survey. Children’s spirituality, but not their religious practices (e.g., attending church, praying, and meditating), was strongly linked to their happiness. Children who were more spiritual were happier. Spirituality accounted for between 3 and 26% of the unique variance in children’s happiness depending on the measures. Temperament was also a predictor of happiness, but spirituality remained a significant predictor of happiness even after removing the variance associated with temperament. The personal (i.e., meaning and value in one’s own life) and communal (quality and depth of inter-personal relationships) domains of spirituality were particularly good predictors of children’s happiness. These results parallel studies of adult happiness and suggest strategies to enhance happiness in children.     

Children as Mystics, Activists, Sages, and Holy Fools: Understanding the Spirituality of Children and Its Significance for Clinical Work

This article explores children's spirituality and its significance for health care providers seeking to provide “spiritually competent care” of children amidst religious and spiritual diversity. Four metaphors of different spiritualities evidenced among children are explored: mystics, activists, sages, and holy fools. The article addresses issues clinicians face such as the problem of defining spirituality in relation to religion, and countertransference around religious and spiritual matters. Current research shows that spiritual and religious involvements constitute positive factors promoting resiliency and health in children. James W. Fowler's theory of faith development facilitates an exploration of questions concerning how children develop a belief system, leading to a view of children's spirituality as multidimensional. This article preserves the less formal conversational style of an earlier version's presentation in Grand Rounds at the UCLA Medical Center's Neuropsychiatric Hospital on December 10, 2003.     

Encountering the ‘unexpected’ in phenomenological research. Faith and belief as expressions of spirituality in a qualitative study

A study of 12 secondary schools students in Victoria, Australia explored the spirituality of young people in the context of their everyday lives through a hermeneutic phenomenological investigation. In developing an understanding of what spirituality meant to the participants in this study, it was apparent that spirituality was deeply abiding and embedded within the participants’ religious traditions. This was influenced by the exposure participants had to religious and spiritual teachings. Despite the fact that the participants expressed a range of religious beliefs about God, the afterlife and transcendence towards others as significant ways in which they understood spirituality, the findings were not generalisable across the Australian population. These themes will be explored throughout the paper proving implications for educators working with specific groups of students from faith backgrounds and the possibility of investigating what young people from non-religious backgrounds believe.     

Manic depression and religious experience: The use of religion in therapy

In the article, I explore the use of spiritual strategies in the treatment of manic depression in religiously oriented psychiatric inpatients. Manic depression, a disorder primarily of mood, is characterized by bouts of mania alternating with depression. Religious themes and mystical experiences pervade the language of manic depressive illness, e.g., sensing one is God, being given a divine mission, receiving divine messages, having ecstatic experiences, and so on. Debate exists concerning the effectiveness of spiritual interventions in manic patients. I suggest that a trained religious leader may be able to work therapeutically with such patients, provided that two goals are kept in mind: emphasizing beliefs that facilitate positive coping and challenging irrational religious beliefs (i.e., beliefs that lead to negative coping). When examined psychoanalytically, patients’ religious symbols and beliefs reveal deeply held beliefs about themselves. In particular, splitting and idealization and devaluation can be seen in their religious belief system. The role of culture in promoting maladaptive belief systems must not be overlooked. In employing spiritual interventions in patients diagnosed with manic depression, potential dangers are imposing one's values on patients and overstating the importance of spirituality.     

A Stairway to Heaven? Structure of the Religious Involvement Inventory and Spiritual Well-Being Scale

Being religious or having spiritual beliefs has been linked to improved health and well-being in several empirical studies. Potential underlying mechanisms can be suggested by psychometrically reliable and valid indices. Two self-report measures of religiosity/spirituality were completed by a cohort of older adults: the Religious Involvement Inventory and the Spiritual Well-being Scale. Both were analyzed using principal components analysis and the Mokken scaling procedure. The latter technique examines whether items can be described as having a hierarchical structure. The results across techniques were comparable and hierarchical structures were discovered in the scales. Analysis of the hierarchy in the RII items suggested the latent trait assesses the extent to which an individual’s belief in God influences their life. Examining scales with a range of psychometric techniques may give a better indication of the latent construct being assessed, particularly the hierarchies within these which may be of interest to those investigating religiosity-health associations.     

The Meanings and Manifestations of Religion and Spirituality among Lesbian, Gay, Bisexual, and Transgender Adults

The present study employed a mixed method approach in the effort to explore religious and spiritual practices among lesbian, gay, bisexual, and transgender (LGBT) individuals, as well as the meanings ascribed to the terms religiosity and spirituality by LGBT adults. Data were collected via a cross-sectional survey consisting of open- and close-ended items among 498 LGBT (lesbian, gay, bisexual, transgender) identified individuals attending an annual Pride event in a large northeastern city. Both quantitative and qualitative findings suggested that consistent with other studies, spirituality was defined largely in relational terms (e.g., in terms of one’s relationship with God and with self). Religion, in contrast, was defined largely in terms of communal worship and in terms of its negative influences in the lives of individuals and communities. For this sample of LGBT persons, spiritual identities were more pronounced than religious ones, and this pattern may be explained by their understanding of the spiritual self in relation to prosocial engagement and interconnectedness with others, the world around them, and the universe. Further, religious affiliation and practices were explained, in part, by the religion in which the individual was raised, level of educational attainment, as well as the developmental stage in which the person is currently situated. The findings highlight the reality that a substantial number of LGBT individuals may remain committed to religious and spiritual life, which may be related to a motivation to make sense of one’s place in the world especially in light of societal misunderstandings and intolerance to LGBT individuals.     

God in America: Why Theology Is Not Simply the Concern of Philosophers

As citizens of the most technologically advanced and economically developed country in the world, nearly all Americans stalwartly maintain their faith in God, much more so than residents of other postindustrial countries ( Norris and Ingelhart 2004 ). But what is the content and meaning of this belief? Perhaps belief in God has become so pervasive in contemporary American culture that it reflects little about believers' deeper religious thoughts, identities, and actions. We find the opposite to be true. Outside the confines of seminaries, competing beliefs about who God is and what God wants have a clear and important connection to everyday religious life in the United States. Subtle distinctions in American images of God powerfully predict religious diversity as measured by belief in the truth of a single religious faith, religious devotion, and attitudes about the compatibility of secular and religious spheres. More specifically, we discern that American religious conservatism, in all its forms, can be aptly characterized by the belief that God is highly engaged in the world and particularly judgmental of human behavior.     

The Relationship of Religiosity and Spirituality to Quality of Life Among Cancer Patients

Most quality of life (QOL) assessments measure patients’ emotional well-being, functional well-being, interpersonal/social well-being, and satisfaction with treatment. Little attention has been given to patients’ spirituality or religiosity. Further, studies that have examined the impact of spirituality or religiosity on QOL have not differentiated between the constructs. The purpose of this study was to examine religiosity and spirituality as separate variables, and to define their relationship to QOL for 61 persons with cancer. Regression analyses indicated that, while spirituality and religiosity are moderately intercorrelated, spirituality has a stronger relationship with QOL than religiosity. When attempting to understand a person's spiritual life and its impact on QOL, there is a need for clear distinction between and separate assessment of spirituality and religiosity.     

Beliefs about God,Psychiatric Symptoms,and Evolutionary Psychiatry

The present study analyzed the association between specific beliefs about God and psychiatric symptoms among a representative sample of 1,306 U.S. adults. Three pairs of beliefs about God served as the independent variables: Close and Loving, Approving and Forgiving, and Creating and Judging. The dependent variables were measures of General Anxiety, Depression, Obsessive-Compulsion, Paranoid Ideation, Social Anxiety, and Somatization. As hypothesized, the strength of participants’ belief in a Close and Loving God had a significant salutary association with overall psychiatric symptomology, and the strength of this association was significantly stronger than that of the other beliefs, which had little association with the psychiatric symptomology. The authors discuss the findings in the context of evolutionary psychiatry, and the relevance of Evolutionary Threat Assessment Systems Theory in research on religious beliefs.     

Mind, Body, and Spirit: Family Physicians’ Beliefs, Attitudes, and Practices Regarding the Integration of Patient Spirituality into Medical Care

This study used a qualitative approach to explore family physicians’ beliefs, attitudes, and practices regarding the integration of patient spirituality into clinical care. Participants included family medicine residents completing training in the Southwest USA. The qualitative approach drew upon phenomenology and elements of grounded-theory. In-depth interviews were conducted with each participant. Interviews were recorded, transcribed and coded using grounded-theory techniques. Four main themes regarding physicians’ attitudes, beliefs, and practices were apparent from the analyses; (1) nature of spiritual assessment in practice, (2) experience connecting spirituality and medicine, (3) personal barriers to clinical practice, and (4) reflected strengths of an integrated approach. There was an almost unanimous conviction among respondents that openness to discussing spirituality contributes to better health and physician–patient relationships and addressing spiritual issues requires sensitivity, patience, tolerance for ambiguity, dealing with time constraints, and sensitivity to ones “own spiritual place.” The residents’ voices in this study reflect an awareness of religious diversity, a sensitivity to the degree to which their beliefs differ from those of their patients, and a deep respect for the individual beliefs of their patients. Implications for practice and education are discussed.Michael M. Olson, Ph.D., is a member of the Department of Family Medicine, University of Texas Medical Branch in Galveston.M. Kay Sandor, Ph.D., R.N., is in the School of Nursing.Victor Sierpina, M.D., is in the Department of Family Medicine.Harold Vanderpool, Ph.D., Th.M., represents the Institute for Medical Humanities at the university and Patricia Dayao, M.A., is a graduate student there.Funding for this study provided in part by the John G. and Marie Stella Kenedy Foundation and the George Washington Institute for Spirituality and Health/John Templeton Foundation. Correspondence to Michael M. Olson, mmolson@utmb.edu.     

Sex Differences in Religiosity: The Role of Attachment to Parents and Social Learning

We employed aspects of both attachment theory and social learning theory to develop an understanding of sex differences in young adults’ attachment to God, their concepts of God, and other aspects of their religiosity. We found that attachment to God is more likely to be associated with attachment to the same-sex parent than to the opposite-sex parent. We found that this is also true for concepts of God as loving, controlling, and distant in female, but not male participants in our study. For both males and females, mother’s level of religious involvement when they were growing up was associated with participants’ later attendance at religious services, but for males, attachment to father was an additional influence. In neither males nor females was attachment to either parent or their parent’s past religious involvement a significant predictor of strength of religious faith.     

Belief, faith, and acceptance

Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception of belief is central in all these cases, and sometimes the term ‘belief’ is used where ‘faith’ or ‘acceptance’ would better express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something to have a property) and, more importantly, belief in (a trusting attitude that is illustrated by at least many paradigm cases of belief in God). Faith is shown to have a similar complexity, and even propositional faith divides into importantly different categories. Acceptance differs from both belief and faith in that at least one kind of acceptance is behavioral in a way neither of the other two elements is. Acceptance of a proposition, it is argued, does not entail believing it, nor does believing entail acceptance in any distinctive sense of the latter term. In characterizing these three notions (and related ones), the paper provides some basic materials important both for understanding a person’s religious position and for appraising its rationality. The nature of religious faith and some of the conditions for its rationality, including some deriving from elements of an ethics of belief, are explored in some detail.     

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.     

Religious Coping and Quality of Life Among Severely Ill Lung Patients in a Secular Society

This survey study investigated the prevalence of religious beliefs and religious coping and possible associations between religious factors and quality of life (QoL) among a group of severely ill lung patients (lung cancer and chronic obstructive pulmonary disease) in Denmark (N = 111). Almost two thirds (64.8%) reported having some belief in God and/or a spiritual power. Patients who reported believing in God and patients who believed in God and a spiritual power reported better QoL than patients who reported that they believed in a spiritual power only. Religious coping was prevalent; for positive religious coping strategies, those used from least to most often, respectively, were invoked 15% to 37% of the time; for negative religious coping strategies the percentages were 3% to 16%. Negative religious coping was associated with lower QoL (β = ?0.320, p < .006), whereas no associations were found between positive religious coping and QoL. Results are discussed in relation to the cultural context of secularized societies like the Scandinavian countries.     

Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Therapists' Integration of Religion and Spirituality in Counseling: A Meta‐Analysis

The authors conducted a 26‐study meta‐analysis of 5,759 therapists and their integration of religion and spirituality in counseling. Most therapists consider spirituality relevant to their lives but rarely engage in spiritual practices or participate in organized religion. Marriage and family therapists consider spirituality more relevant and participate In organized religion to a greater degree than therapists from other professions. Across professions, most therapists surveyed (over 80%) rarely discuss spiritual or religious issues in training. In mixed samples of religious and secular therapists, therapists' religious faith was associated with using religious and spiritual techniques in counseling frequently, willingness to discuss religion in therapy, and theoretical orientation.