The Rasch Scaling of Mystical Experiences: Construct Validity and Correlates of the Mystical Experience Scale (MES)

This study evaluated the relationships that exist between the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) and the mental health of individuals with heterogeneous medical disorders. The participants were 168 individuals with heterogeneous medical disorders (i.e., 61 brain injury, 32 stroke, 25 spinal cord injury, 25 cancer, 25 primary care). The measures were BMMRS subscales (conceptualized as spiritual experiences, religious practices, and congregational support), Medical Outcomes Scale–Short Form 36 General Mental Health scale. Pearson correlations indicated that, in general, mental health is positively correlated with positive spiritual experiences and positive congregational support but negatively correlated with negative spiritual coping and negative congregational support. Mental health was not correlated with private religious practices (e.g., prayer). Hierarchical regressions indicated that congregational support was the only BMMRS scale to predict mental health, explaining 6% of the variance beyond the 14% explained by demographic factors. The mental health of individuals with significant medical conditions appears to be primarily related to positive spiritual beliefs and especially congregational support. Mental health does not appear to be related to religious practices such as prayer, which is likely related to the fact that many individuals with serious medical conditions increase prayer with declining mental health status. These results stress the need for active congregational support and spiritual interventions to improve the mental health of persons with serious medical conditions.     

Spirituality and Health Outcomes in the Elderly

The purpose of this mail survey was to examine the relationship of attitudinal and behavioral measures of spirituality to physical and mental health outcomes in a sample of elderly community residents. Frequency of prayer, importance of faith, and reliance on religion for their coping were compared for their association with eight categories of physical and mental health. All three measures, prayer, faith and religious coping, correlated strongly with positive mental health, but not with the other seven physical health categories. Multiple regression analyses indicated importance of one's faith had the strongest association with positive mental health, even after controlling for the effect of other significant variables, age and education. The behavioral measure of prayer was a component of importance of faith to mental health, with no independent impact. This study highlights attitudes rather than practices, as the stronger spiritual variables related to mental health in the elderly.     

Are Religiosity and Spirituality Associated with Obesity Among African Americans in the Southeastern United States (the Jackson Heart Study)?

There are several lines of evidence that suggest religiosity and spirituality are protective factors for both physical and mental health, but the association with obesity is less clear. This study examined the associations between dimensions of religiosity and spirituality (religious attendance, daily spirituality, and private prayer), health behaviors and weight among African Americans in central Mississippi. Jackson Heart Study participants with complete data on religious attendance, private prayer, daily spirituality, caloric intake, physical activity, depression, and social support (n = 2,378) were included. Height, weight, and waist circumference were measured. We observed no significant association between religiosity, spirituality, and weight. The relationship between religiosity/spirituality and obesity was not moderated by demographic variables, psychosocial variables, or health behaviors. However, greater religiosity and spirituality were related to lower energy intake, less alcohol use, and less likelihood of lifetime smoking. Although religious participation and spirituality were not cross-sectionally related to weight among African Americans, religiosity and spirituality might promote certain health behaviors. The association between religion and spirituality and weight gain deserves further investigation in studies with a longitudinal study design.     

Religious Moral Beliefs Inversely Related to Trauma Experiences Severity and Depression Severity among War Veterans in Bosnia and Herzegovina

The aim of this study is to determine the association of religious moral beliefs and depression severity of war veterans in Bosnia and Herzegovina. The sample consists of male war veterans who were inpatients with clinically presented depression and those who were observed as healthy, regarding results of previous psychological testing (n = 65 both). The Bosnia–Herzegovina versions of Hopkins Symptom Checklist and Harvard Trauma Questionnaire with questionnaire for religious moral beliefs were applied. The religious moral belief index was inversely correlated to depression severity. The religious moral beliefs may help protection of the war veterans’ mental health stability after surviving multiple war traumas.     

Dimensions of Religion Associated with Suicide Attempt and Suicide Ideation in Depressed,Religiously Affiliated Patients

There is substantial evidence to support the claim that religion can protect against suicide ideation, suicide attempts, and completed suicide. There is also evidence that religion does not always protect against suicidality. More insight is needed into the relationship between suicidal parameters and dimensions of religion. A total of 155 in‐ and outpatients with major depression from a Christian Mental Health Care institution were included. The following religious factors were assessed: religious service attendance, frequency of prayer, religious salience, type of God representation, and moral objections to suicide (MOS). Multiple regression analyses were computed. MOS have a unique and prominent (negative) association with suicide ideation and the lifetime history of suicide attempts, even after controlling for demographic features and severity of depression. The type of God representation is an independent statistical predictor of the severity of suicide ideation. A positive‐supportive God representation is negatively correlated with suicide ideation. A passive‐distressing God representation has a positive correlation with suicide ideation. High MOS and a positive‐supportive God representation in Christian patients with depression are negatively correlated with suicide ideation. Both are likely to be important markers for assessment and further development of therapeutic strategies.     

Faith and Mental Health in an Oncology Population

This study compares faith attitudes versus behaviors for their relationship to mental health in current cancer patients and survivors. This cross-sectional survey of ambulatory patients included Hodge’s intrinsic religious motivation scale, Benson & Spilka’s concept of God scale, frequency of prayer, and the mental health subscale of the MOS SF-36. One hundred and fifty-eighty patients, mostly women with breast cancer, completed questionnaires (92% return). Mental health was positively related to a concept of a loving God (P < .001) and negatively related to the concept of a stern God (P < .002). Mental health was unrelated to goal of treatment (cure vs. chemotherapy/palliation), frequency of prayer, intrinsic faith motivation, or physical pain. Viewing God as loving was strongly related to better mental health, even in the presence of a poor prognosis or pain.     

The spirituality of People of Color living with AIDS in long-term care

This article describes research results regarding the role of religion/spirituality among the chronically ill that highlights the benefits of religious beliefs and practices on patient health and well being. The author reports results from a questionnaire administered to People of Color living with AIDS who reside in a nursing home. The results suggest a strong spirituality as evidenced in a desire to communicate with God through frequent prayer and the reading of the patient's Holy Book. It includes high levels of hope, feelings of being loved, and attendance at religious services and classes held in the nursing home.     

Prayer in the medical encounter

A large percentage of the population report that they believe in God and pray regularly. Recent reviews suggest that prayer and religious commitment are positively associated with mental and physical health. These data, taken together, strongly imply that the health professional must find a way to recognize and work with patients' religious practices. There is already a reasonable amount of literature detailing the beliefs and desires of both patients and professionals in commencing upon this work. This paper provides a comprehensive review of that literature and concludes with a discussion of implications and future directions.     

National Trends in Prayer Use as a Coping Mechanism for Depression: Changes from 2002 to 2007

To analyze national trends in the use of prayer among individuals with depression, we adopted a cross-sectional design with data from the adult Alternative Medicine supplement of the National Health Interview Survey 2002 and 2007. Prayer use and depression were combined into 4 categories: (a) prayed in the past 12 months and depressed; (b) prayed in the past 12 months and not depressed; (c) never prayed but depressed; and (d) never prayed and not depressed. Chi-square tests and multinomial logistic regressions were performed to analyze group differences. All analyses were adjusted for the complex sample design and conducted in SAS-callable SUDAAN. Use of prayer for depression was steady at 6.9 % across time; however, general prayer increased significantly between 2002 and 2007 (40.2 vs. 45.7). Women, aged 50–64, unmarried, with high school education were more likely to use prayer while depressed compared to those who were neither depressed nor prayed. Lifestyle behaviors (e.g. alcohol, smoking, exercise) were also associated with prayer use and depression. Prayer use for depression remained steady with unique relationships occurring among those who smoke, use alcohol, and have irregular exercise. Individuals’ use of prayer as a potential complementary treatment for depression suggests that it is critical for mental and physical health treatment providers to be aware of the use of prayer as a coping resource.     

Prayer Coping,Disclosure of Trauma,and Mental Health Symptoms Among Recently Deployed United States Veterans of the Iraq and Afghanistan Conflicts

U.S. military veterans of the Iraq and Afghanistan conflicts are at risk for developing adverse mental health symptoms. This study was conducted to examine the associations between prayer coping, attitudes toward trauma disclosure, and mental health symptoms (posttraumatic stress disorder [PTSD] and depression) among 110 U.S. veterans who had returned from deployments in Operation Enduring Freedom and Operation Iraqi Freedom within the previous 6 months. Bivariate analyses revealed that prayer coping was positively correlated with an urge to talk about potentially traumatic experiences. When controlling for combat exposure, social support, and disclosure attitudes, multivariate regression analyses indicated that two of the prayer functions—praying for assistance and for calm and focus—were each uniquely linked with less PTSD and depressive symptomatology. In addition, a reliance on avoidant prayer was uniquely correlated with greater depressive symptomatology. These findings support emerging ideas about prayer as a form of trauma disclosure and highlight the relevance of this approach to coping for veterans as they readjust to civilian life.     

累积生态风险对农村初中生攻击行为的影响：有调节的中介模型

本研究旨在探讨累积生态风险与农村初中生攻击行为之间的关系,以及道德推脱的中介作用与共情的调节作用。通过对845名农村初中生进行问卷调查,结果发现：（1）农村初中生累积生态风险、道德推脱与攻击行为两两之间均存在显著正相关;（2）道德推脱在累积生态风险与农村初中生攻击行为之间起部分中介作用;（3）共情调节道德推脱在累积生态风险与攻击行为之间的中介效应,相对于共情水平较高的农村初中生,中介效应在共情水平较低的农村初中生中更显著。     

Centering prayer as an alternative to mindfulness-based cognitive therapy for depression relapse prevention

In the last two decades, mindfulness has made a significant impact on Western secular psychology, as evidenced by several new treatment approaches that utilize mindfulness practices to ameliorate mental illness. Based on Buddhist teachings, mindfulness offers individuals the ability to, among other things, decenter from their thoughts and live in the present moment. As an example, mindfulness-based cognitive therapy (MBCT) teaches decentering and mindfulness techniques to adults in an eight-session group therapy format so as to reduce the likelihood of depression relapse. Yet, some Christian adults may prefer to turn to their own religious heritage, rather than the Buddhist tradition, in order to stave off depression relapse. Thus, the purpose of this article is to present centering prayer, a form of Christian meditation that is rooted in Catholic mysticism, as an alternative treatment for preventing depression relapse in adults. I argue that centering prayer overlaps considerably with MBCT, which makes it a suitable treatment alternative for many Christians in remission from depressive episodes.     

Perceptions of the Efficacy of Prayer and Conventional Medicine for Health Concerns

Previous research has associated prayer practices with positive health outcomes, but few studies have examined: (a) the perceptions of prayer in relation to perceptions of the efficacy of conventional medicine, and (b) whether the perceptions of prayer efficacy differ based on illness type, context of prayer, and whether prayer is for the self or someone else. The current study surveyed 498 emerging adults at a public university. Conventional medicine was perceived as more effective for alleviating health concerns overall, but participants perceived prayer as most effective when performed in a group setting for someone else. Individuals perceived prayer as more effective than conventional medicine when they reported greater religious activity, lower health locus of control, and higher spiritual locus of control.

     

Praying in a Secularized Society: An Empirical Study of Praying Practices and Varieties

Social scientific studies from the secular Netherlands has pointed out that religious rituals such as praying are still widely present. This study examines the content of the praying practices of the Dutch and distinguishes varieties of prayer by analyzing answers to open-ended questions of a representative Dutch survey (N = 1,008). It is concluded, first, that a majority of the Dutch prays. Second, four varieties of prayer are distinguished: petitionary, religious, meditative, and impulsive prayer. Comparing these varieties with types of prayer found in other empirical studies, it emerges that the petitionary and religious prayer are similar to classical prayers found in other studies from less secularized countries, whereas the meditative and impulsive prayers are fundamentally different from other prayer types and can be considered as examples of a praying practice in a secularized society.     

Uplifting the Family: African American Parents’ Ideas of How to Integrate Religion into Family Health Programming

Religion has been reported as a strong cultural-historical and protective factor in the African American community, particularly for African American youth regarding risky behavior prevention. Despite the historical and scholarly evidence of its utility, the opportunities for using religion and the Black Church in supporting the mental, emotional, and physical health of Black youth have not been fulfilled. Furthermore, partnering with the community to conduct research and program development increases the likelihood of use and success. The purpose of this study was to partner with the community and learn and conceptualize how to integrate or use religion in a family health program. Seven focus groups were conducted with African American parents/guardians regarding how a family health program could use religion to enhance the mental and physical wellbeing of Black families. A community sample of parents and guardians conveyed religious/spiritual values that a program should adopt and teach to participants (particularly parents) and ways that a program could use religion and the Black Church to function and succeed. These values include respect, love, prayer, fellowship/community, physical health, Scripture, faith, and empathy/understanding. Participants further provided specifics regarding how such programming might be implemented and offered real world implications for the development of religious family health planning. Parents/guardians indicated that religious values and methods should be used together to bolster family health, prevent risky behavior in youth, and support community functioning.     

Unusual but sound minds: Mental health indicators in spiritual individuals

Previous research has linked certain types of modern spirituality, including New Age and Pagan, with either benign schizotypy or insecure attachment. While the first view emphasizes a positive aspect of spiritual believers’ mental health (benign schizotypy), the second view emphasizes a negative aspect, namely the unhealthy emotional compensation associated with an insecure attachment style. This study addresses these two conflicting views by comparing a sample of modern spiritual individuals (N = 114) with a contrast group of traditional religious believers (N = 86). Measures of schizotypy and attachment style were combined with mental health scales of anxiety and depression. We further assessed death anxiety to determine whether modern spiritual beliefs fulfilled a similar function as traditional religious beliefs in the reduction of existential threat. Our results support a psychological contiguity between traditional and modern spiritual believers and reinforce the need to de‐stigmatize spiritual ideas and experiences. Using hierarchical regression, we showed that unusual experiences and ideas are the major predictor of engagement in modern spiritual practices. Anxiety, depression variables, and insecure attachment were not significant predictors of spirituality or correlated with them; on the other hand, the results show that spiritual believers report high social support satisfaction and this variable predicts involvement in modern spirituality. Further, spiritual practices were negatively correlated with and negatively predicted by death anxiety scores. Overall, the results strengthen the association between modern spirituality, good mental health, and general well‐being.     

Prayer and Spiritual Practices for Health Reasons among American Adults: The Role of Race and Ethnicity

Many studies find racial differences in prayer and religious practices, but few reports examine factors that help explain the effects of Hispanic ethnicity or African American race. A national survey conducted in 2002 collected data on 10 non-religious spiritual practices as well as on prayer for health reasons in 22,929 adults aged 18 years and over. We found marked racial and ethnic differences in the use of prayer and other spiritual practices for health reasons. Greater proportions of African Americans and Hispanic Americans than European Americans reported prayer for health reasons. Sociodemographic variables and health status could not explain these differences. Further, among those who reported prayer, African Americans were more likely than European Americans to report being prayed for by others. However, African American women and Hispanic women and men were significantly less likely than European Americans to use other spiritual practices such as meditation and Tai Chi. Surprisingly African American men were just as likely to report these practices as European American men. Sociodemographic variables and health status could not explain these differences.     

Exploring the trajectory of personal,moral and spiritual values of 16- to 18-year-old students taking religious studies at A level in the UK

This study set out to explore the trajectory of personal, moral and spiritual values of students taking Religious Studies at A level in the UK. A sample of 150 students completed a battery of measures at the beginning of their period of A level study and again at the end. The data found no difference over this period of time in personal values (purpose in life, self-esteem, and empathy) in some moral values (concerning anti-social behaviour and concerning substance use) and in levels of religious exclusivism or frequency of private prayer. The areas in which significant differences were observed were concerned with attitude toward sex and relationships, religious pluralism, belief in life after death, and mystical orientation. Between the ages of 16 and 18 years, following two years’ engagement with Religious Studies at A level, the participants became more liberal in their approach toward sex and relationships, less convinced about the truth claims of religious pluralism, less likely to adhere to traditional Christian teaching on life after death, and less open to mystical experience. They are also less certain of ever having had a religious experience, and less frequent in their practice of religious attendance.