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.     

Spirituality and Optimism: A Holistic Approach to Component-Based,Self-management Treatment for HIV

For people living with HIV (PLWH), spirituality and optimism have a positive influence on their health, can slow HIV disease progression, and can improve quality of life. Our aim was to describe longitudinal changes in spirituality and optimism after participation in the SystemCHANGE?-HIV intervention. Upon completion of the intervention, participants experienced an 11.5 point increase in overall spiritual well-being (p = 0.036), a 6.3 point increase in religious well-being (p = 0.030), a 4.8 point increase in existential well-being (p = 0.125), and a 0.8 point increase in total optimism (p = 0.268) relative to controls. Our data suggest a group-based self-management intervention increases spiritual well-being in PLWH.     

Promoting spiritual well-being: a quasi-experimental test of an element of Hay and Nye’s theory of children’s spirituality

This study is one of the first tests of key implicit claims of Hay and Nye’s theory of children’s spirituality and spiritual development. Two quasi-experimental studies tested two claims: that exposure to six conditions posited as fostering relational consciousness in a programme of spiritual formation promotes spiritual well-being; that the effect of the conditions continues after exposure ends. The results for Study One revealed that length of exposure to any of the six conditions was not a significant predictor of spiritual well-being, F(3, 179)?=?1.49, p = 0.22. Study Two results indicated that as the length of time since exposure increased so did spiritual well-being, r(38)?=?0.39, p = 0.01 at the bivariate level, and F(4, 35)?=?2.4, p = 0.06 in the regression. These results reveal a possible relationship between exposure to the six conditions and spiritual well-being.     

Indian Health Care Professionals’ Attitude Towards Spiritual Healing and Its Role in Alleviating Stigma of Psychiatric Services

Persons with mental illnesses in India and rest of developing world continue to consult religious/spiritual (R/S) healers or traditional, complementary and alternative medicine (TCAM) professionals prior to seeking psychiatric services that are devoid of spiritual components of care. We aim to understand TCAM and allopathic professionals’ perspectives on patients’ R/S needs within mental health services, cross-sectional study was conducted at five TCAM and two allopathic tertiary care hospitals in three different Indian states; 393 participants completed RSMPP, a self-administered, semi-structured survey questionnaire. Perspectives of TCAM and allopathic health professionals on role of spirituality in mental health care were compared. Substantial percentage, 43.7 % TCAM and 41.3 % allopathic, of participants believe that their patients approach R/S or TCAM practitioners for severe mental illness; 91.2 % of TCAM and 69.7 % of allopaths were satisfied with R/S healers (p = 0.0019). Furthermore, 91.1 % TCAM and 73.1 % allopaths (p = 0.000) believe that mental health stigma can be minimized by integrating with spiritual care services. Overall, 87 % of TCAM and 73 % of allopaths agreed to primary criterion variable: ‘spiritual healing is beneficial and complementary to psychiatric care.’ A quarter of allopaths (24.4 %) and 38 % of TCAM physicians reportedly cross-refer their grieving patients to religious/TCAM healer and psychiatrist/psychologist, respectively; on logistic regression, significant (p < 0.05) predictors were clinical interactions/references to r/s healers. Providing spiritual care within the setup of psychiatric institution will not only complement psychiatric care but also alleviate stigma against mental health services. Implications on developing spiritual care services like clinical chaplaincy are discussed.     

Do students feel authentic in integrated RE? A quantitative analysis

Abstract

The purpose of this article is to present quantitative results concerning students’ sense of authenticity during a teaching experiment conducted in Finnish ninth grade religious education classes in 2014. In this experiment, students (N = 24) from three different faith traditions (Lutheran, Orthodox, secular humanist) studied ethical contents together on four subsequent lessons. The analysis showed some differences in students’ experiences of common trait authenticity and lesson-specific experiences of state authenticity but in general, the students felt welcome in the integrated RE lessons. There was not a lot of difference between girls and boys but Orthodox students seemed to be more complacent than the other students. This article adheres to the view that the ability to be authentic is one of the prerequisites of successful spiritual education and it seems that meeting this prerequisite is possible, even among students who have previously studied in segregated religious education.     

Religious and Spiritual Beliefs of Physicians

The aim of this study is to describe religious and spiritual beliefs of physicians and examine their influence on the decision to pursue medicine and daily medical practice. An anonymous survey was e-mailed to physicians at a large, multidisciplinary tertiary referral center with satellite clinics. Data were collected from January 2014 through February 2014. There were 2097 respondents (69.1 % men), and number of practicing years ranged from ≤1 to ≥30. Primary care physicians or medical specialists represented 74.1 %, 23.6 % were in surgical specialties, and 2.3 % were psychiatrists. The majority of physicians believe in God (65.2 %), and 51.2 % reported themselves as religious, 24.8 % spiritual, 12.4 % agnostic, and 11.6 % atheist. This self-designation was largely independent of specialty except for psychiatrists, who were more likely report agnosticism (P = 0.003). In total, 29.0 % reported that religious or spiritual beliefs influenced their decision to become a physician. Frequent prayer was reported by 44.7 % of physicians, but only 20.7 % reported having prayed with patients. Most physicians consider themselves religious or spiritual, but the rates of agnosticism and atheism are higher than the general population. Psychiatrists are the least religious group. Despite the influence of religion on physicians’ lives and medical practice, the majority have not incorporated prayer into patient encounters.     

A Population Study of Victimization, Relationships, and Well-Being in Middle Childhood

The paper presents a population-based study on the association of victimization and peer and adult relationships with children’s life satisfaction, self-esteem, anxiety, and depressive symptoms. The study extends previous research by examining 2-, 3-, and 4-way higher-order interaction effects (moderation hypotheses) of adults and peer relationships, victimization, and gender on positive and negative aspects of children’s well-being. The study draws from a representative population-level sample of 2,792 4th graders (M _age = 9.70 years; 48.2 % girls). Data were obtained via student self-report survey on the Middle Years Development Instrument (MDI). Given the nested data (children within classrooms), we employed multi-level regression analyses. Positive relationships with adults and peers were most strongly associated with life satisfaction and self-esteem, whereas victimization was most strongly associated with depressive symptoms and anxiety. No significant 2- or 3-way interactions were identified. The 4-way interaction of gender, adult connectedness, peer connectedness, and victimization was significant for three outcomes; that is, victimization was particularly strongly associated with low life satisfaction, low self-esteem, and high depressive symptoms for girls with low self-reports of peer and adult connectedness. The findings have implications for promoting children’s well-being in school and community contexts, corroborating interventions that foster relationship-building skills and simultaneously reduce victimization.     

Extrinsic Religious Orientation and Well-Being: Is Their Negative Association Real or Spurious?

Turning to religion to seek its social benefits has been associated with poor psychological well-being. Researchers have concluded that endorsing this extrinsic and social orientation toward religion is inauthentic and unhealthy. However, few studies have focused on extrinsic-social religious orientation’s negative relationship with well-being, leaving open the possibility that their relationship is spurious. The present study argues that people endorsing an extrinsic-social religious orientation also perceive lower levels of social support in their lives, thus their turning to religion to fill this social void. As social support is important for healthy psychological functioning, perceived social support may be the critical third variable explaining why extrinsic-social religious orientation appears to have psychological costs. This study supported our expectations among undergraduates in two countries: the United States (N = 156) and the Republic of Ireland (N = 255). There were negative bivariate associations between extrinsic-social religious orientation and both perceived social support and emotional well-being. Accounting for the effects of perceived social support, however, reduced the association between the extrinsic-social religious orientation and well-being to non-significance. Thus, people endorsing an extrinsic and social orientation toward religion tend to have poor well-being because they perceive less supportive relationships in their lives.     

Spiritual well-being and its predictors among Iranian adolescent girls, 2014–2015

Today, numerous studies are focused on spiritual well-being. This study aimed to determine the status of spiritual well-being and its predictors among adolescent girls. The participants in this cross-sectional study were 520 adolescents living in Tabriz, Iran. Samples were selected through cluster sampling method. The ‘spiritual well-being’ and ‘socio-demographic characteristics’ questionnaires were used. Multivariate linear regression was used to determine the predictors of spiritual well-being. The mean score of spiritual well-being was 90.22 (SD: 16.25), ranging from 20 to 120. Multivariate linear regression showed a significant relationship between spiritual well-being and the factors including parents’ belief for their children’s participation in religious ceremonies, sufficiency of family income for expenses and type of residence. The results show that the level of spiritual well-being in the girls is average to high, and considering the critical impact of spiritual well-being on the health, strategies are required to improve the adolescents’ spiritual well-being.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

Typologies of Religiousness/Spirituality: Implications for Health and Well-Being

The purpose of this study was to develop empirically based typologies of religiousness/spirituality (R/S) and to determine whether the typologies were related to health and well-being. The study used a nationally representative sample of adults (N = 1,431). Using latent profile analysis, typologies were derived based on religious service attendance, prayer, positive religious coping, and daily spiritual experiences. Multivariate statistical tests were used to examine cluster differences in health and well-being. A four-class model was identified: highly religious, moderately religious, somewhat religious, and minimally religious or non-religious. The four classes were distinctively different in psychological well-being, in that the highly religious class was most likely to be happy and satisfied with finances and least likely to be psychologically distressed.     

The contributions of religious practice,existential certainty,and raising grandchildren to well-being in older adults

ABSTRACT

Religious beliefs and practices are believed to foster well-being across the life course. This study examines whether religious practice, spiritual development, and existential certainty are positively linked to well-being in grandparents (N = 2,503) and whether these factors buffer grandparents from risks associated with raising grandchildren and adjusting to changing roles. Data were collected from individuals attending Protestant churches. Spiritual development and existential certainty were positively associated with well-being. We found no evidence for buffering effects of religious practice on grandparent well-being. Grandparents raising grandchildren reported more challenges in adjusting to changes in roles compared to their peers.     

Well-Being and Generalized Anxiety in Japanese Undergraduates: A Prospective Cohort Study

Psychological well-being is thought to protect against common mental health problems. This study investigated the buffering effects of psychological well-being on the relationships between cognitive vulnerabilities (fear of anxiety and negative beliefs about worry) and GAD symptoms among 297 Japanese undergraduates (female = 62%, age = 18.91 ± 1.61) in a two-wave prospective cohort study. Participants completed the Generalized Anxiety Disorder Questionnaire for DSM-IV, Center for Epidemiologic Studies Depression Scale, anxiety control subscale of Affective Control Scale, negative belief about worry subscale of Meta-Cognitions Questionnaire, and Nishida’s psychological well-being scale. A moderated regression analysis tested the buffering effect of psychological well-being sub-dimensions on the relationship between cognitive vulnerabilities and generalized anxiety symptoms. Fear of anxiety (β = 0.16, p < 0.01) and negative beliefs about worry (β = 0.16, p < 0.01) at baseline predicted generalized anxiety at follow-up, after controlling for baseline symptoms, and three interaction terms significantly predicted generalized anxiety symptoms. Purpose in life and autonomy buffered the negative relationship between cognitive vulnerabilities and generalized anxiety symptoms. Contrary to the hypothesized relationship, positive relationships with others at baseline facilitated a positive relationship between fear of anxiety and generalized anxiety symptoms. Those results suggested that enhanced Purpose in life and Autonomy dimension of Psychological well-being may be useful in preventing GAD, while the enhanced positive relationship with others dimension of Psychological well-being may facilitate generalized anxiety, as a function of fear of anxiety. In a primary prevention setting, it may be useful to consider the dimensions of Psychological well-being.     

Perfectionism as a Predictor of Post-event Rumination in a Socially Anxious Sample

Socially anxious individuals tend to have elevated levels of perfectionism and engage in excessive rumination following social situations. The present research aimed to examine perfectionism, in both state and trait forms, as a predictor of post-event rumination. Socially anxious students (N = 104) completed measures of trait perfectionism prior to, and state perfectionism following, an anxiety inducing speech task. Post-event rumination was assessed 2 days later. State and trait perfectionism were significant predictors of post-event rumination (2 days later), while controlling for baseline social anxiety, depression and state anxiety. These results support the need to target perfectionism in treatments for social anxiety disorder.     

An Exploratory Study of HIV+ Adolescents’ Spirituality: Will You Pray with Me?

The aims of the study were (1) to determine whether adolescents find it acceptable to have physicians explore their spiritual beliefs as part of their medical care, (2) to characterize the role of spirituality and religious beliefs in adolescents with and without HIV, and (3) to examine associations between spirituality/religion and quality of life. Adolescents receiving their medical care at an urban Adolescent Health Clinic completed a study-specific questionnaire about spiritual inquiry by their physician, the Brief Multidimensional Measurement of Religiousness/Spirituality, and the Pediatric Quality of Life Inventory 4.0. Chi-squared analysis, Fischer’s exact test, and t tests were used to assess associations. A total of 45 participants enrolled: 19 HIV+ (53% vertical transmission) and 26 HIV?; mean age 17.2 years; 80% African American. Four out of 45 (9%) had ever been asked by their doctor about their spiritual/religious beliefs, and only 8 (18%) had ever shared these beliefs with their healthcare provider. Most teens wanted their provider to ask them about their spiritual beliefs during some visits, especially when dealing with death/dying or chronic illness (67%). Those with HIV were more likely to endorse wanting their doctors to pray with them (42% vs. 15%), feeling “God’s presence” (Mean = 3.95 vs. 2.83), being “part of a larger force” (Mean = 2.58 vs. 1.69), and feeling “God had abandoned them” (Mean = 1.63 vs. 1.15). There are certain circumstances in which healthcare providers should include a spiritual history with teenage patients. Few differences emerged in the teens studied with and without HIV.     

Social Anxiety and the Quality of Everyday Social Interactions: The Moderating Influence of Alcohol Consumption

Most research on the link between social anxiety and alcohol consumption has examined problematic outcomes without consideration of potential adaptive functions. Alcohol is an anxiolytic that has the short-term benefit of reducing anxiety; consumption may act as a social lubricant that facilitates higher quality social interactions. Using experience-sampling methodology, we examined how consuming alcohol attenuates the adverse effects of social anxiety in naturally occurring social interactions. Participants (N = 160) completed demographic and trait measures, then completed daily assessments for 14 consecutive days. Results from multilevel model analyses revealed that during face-to-face social interactions, state social anxiety was inversely related to 10 indicators of healthy social interactions (e.g., enjoyment, laughter, feelings of acceptance). Alcohol consumption moderated seven of these associations, such that when participants consumed alcohol in social situations, state social anxiety was no longer associated with social interaction quality. The quantity of alcoholic drinks consumed moderated two of these associations. Furthermore, we found evidence for directionality, such that social anxiety in a given social interaction predicted alcohol consumption in a subsequent social interaction, but not the reverse (i.e., alcohol consumption did not prospectively predict state social anxiety). In social situations that involved alcohol, experiences of social anxiety no longer thwarted one’s ability to derive social benefits. These results should be interpreted in the context of a participant sample with relatively low levels of trait social anxiety and frequency of alcohol use. Nonetheless, obtaining social rewards may be a reinforcement mechanism that maintains the link between social anxiety and alcohol consumption.     

Psychologists’ Evaluation of Bariatric Surgery Candidates Influenced by Patients’ Attachment Representations and Symptoms of Depression and Anxiety

This study examines whether patients self-reported attachment representations and levels of depression and anxiety influenced psychologists’ evaluations of morbidly obese patients applying for bariatric surgery. A sample of 250 patients (mean age 44, 84 % female) who were referred for bariatric surgery completed questionnaires to measure adult attachment and levels of depression and anxiety. Psychologists rated patients’ suitability for bariatric surgery using the Cleveland Clinic Behavioural Rating System (CCBRS), unaware of the results of the completed questionnaires. Attachment anxiety (OR = 2.50, p = .01) and attachment avoidance (OR = 3.13, p = .001) were found to be associated with less positive evaluations on the CCBRS by the psychologists, and symptoms of depression and anxiety mediated this association. This study strongly supports the notion that patients’ attachment representations influence a psychologist’s evaluation in an indirect way by influencing the symptoms of depression and anxiety patients report during an assessment interview. The clinical implications of these findings are discussed.     

Spiritual Well-Being and Psychological Adjustment: Mediated by Interpersonal Needs?

Spiritual well-being has been shown to reduce suicidal behavior, depressive symptoms, and hopelessness. Thwarted interpersonal needs have been shown to increase risk of suicidal behavior. This paper aims to explore the interrelationships among spiritual well-being, thwarted interpersonal needs, and negative outcomes including suicidal ideation, hopelessness, and depressive symptoms among African American women. Sixty-six African American women (M = 36.18; SD = 11.70), from a larger study of women who had experienced interpersonal violence within the past year, completed self-report questionnaires. Mediation analyses revealed that thwarted belongingness, but not perceived burdensomeness, significantly mediated the relations between spiritual well-being and the three outcomes. This study provides the first examination of the role of thwarted interpersonal needs on the link between spiritual well-being and negative psychological outcomes. Spiritual well-being serves a protective role against feelings of social isolation, which may reduce one’s risk of negative psychological outcomes. Treatments that bolster a sense of spirituality and social connectedness may reduce suicidal ideation, hopelessness, and depressive symptoms.     

Religion and Happiness Among Israeli Jews: Findings from the ISSP Religion III Survey

This study investigates religious predictors of happiness in a population-based sample of Israeli Jewish adults (N = 991). Using data collected in 2009–2010 as a part of the International Social Survey Programme’s Religion III Survey, analyses were conducted on a fully recursive structural model of the effects of synagogue attendance and several religious mediators on a single-item measure of happiness. Bivariately, every religious measure (synagogue attendance, prayer frequency, certainty of God beliefs, a four-item Supernatural Beliefs Scale, and subjective religiosity) is positively and significantly associated with happiness. In the structural model, 11 of 15 hypothesized paths are significant. Of these, only subjective religiosity exhibits a significant direct effect on happiness (β = 0.15, p < .01). The other four religious indicators, however, all exert indirect effects on happiness through subjective religiosity and combinations of each other. Total effects on happiness of both synagogue attendance (β = 0.10, p < .01) and the Supernatural Beliefs Scale (β = 0.12, p < .05) are statistically significant. Analyses adjust for effects of age and other sociodemographic covariates. Results build on a growing body of population-based findings supporting a salutary impact of Jewish religious observance on subjective well-being in Israel and the diaspora.