Changes in Attitudes Toward Religion Among Those with Mental Illness

Despite the increased attention given to the religious experiences of those with mental illness, the specific nature of the changes in religious attitudes that occur within this population remain yet unknown. In this study, 406 individuals with persistent mental illness who attended one of 13 Los Angeles County Mental Health facilities completed a demographic questionnaire, an adapted version of the Religious Coping Index, and the Symptom Checklist 90-R. Over 54% of the participants reported a change in their religious beliefs such that their faith became stronger or weaker as a result, and 66% perceived these changes to be positive in nature. Qualitative codings suggest that a constructive or destructive use of religion and the quality of one's self-image and relationship with God are the primary themes underlying these changes. Those changes that were predominantly positive were associated with less severe symptomatology and more religious coping when compared to predominantly negative changes. These findings suggest that religious attitudes may be an ongoing and dynamic part of the experience of mental illness that should be considered in the treatment and research afforded by mental health professionals.     

Nonreligious coping and religious coping as predictors of expressed emotion in relatives of patients with schizophrenia

Expressed emotion (EE) is a measure of the amount of criticism and emotional over involvement expressed by a key relative towards a relative with a disorder or illness. Research has established that living in a high EE environment, which is characterised by increased levels of critical and emotionally exaggerated communication, leads to a poorer prognosis for patients with a mental illness when compared to low EE environments. Despite evidence that EE is a strong predictor of the course of the illness, there continue to be questions concerning why some family members express excessive levels of high EE attitudes about their mentally ill relatives while others do not. Based on indirect evidence from previous research, the current study tested whether religious and nonreligious coping serve as predictors of EE. A sample of 72 family members of patients with schizophrenia completed an EE interview, along with questionnaires assessing situational nonreligious coping and religious coping. In line with the hypotheses, results indicated that nonreligious coping predicted EE. Specifically, less use of adaptive emotion-focused coping predicted high EE. Also consistent with predictions, maladaptive religious coping predicted high EE above and beyond nonreligious coping.     

Spontaneous Reports of Religious Coping by Patients with Chronic Physical Illness

Individuals undergoing the stress of physical illness often report the use of religious coping activities. This study compared the frequency of spontaneous reports of religious coping in three groups of patients including those with cancer preparing for a bone marrow transplant (n = 22), chronic pain (n = 36), and cardiovascular disease (n = 53). Participants were asked to respond to a written, open-ended question asking how they were coping with the challenges involved in their medical condition. The question asked them to list the resources, strategies, strengths, or behaviors that they found most helpful. No mention of religion or religious coping was included with the question. Of the 111 participants surveyed, 26.1% included religious coping in their responses. The relative percentage of religious coping was calculated by dividing the total number of coping responses by number of religious responses. Mean percentage of religious coping was highest in participants preparing for a bone marrow transplant (22.9%), followed by the cardiac group (5.7%), and the chronic pain group (3.8%).     

Why Did God Make Me This Way? Religious Coping and Framing in the Virtuous Pedophile Community

“Virtuous Pedophiles” (or VPs) have a sexual attraction to children but view child/adult sexual relations as wrong. Research on VPs is nascent but has theoretical importance for our understanding of sexuality, labeling, and extreme stigma. Their relevance is particularly acute in regard to religious coping and framing. As their primary stressor is a predisposition towards a highly stigmatized (or “sinful”) activity, religious VPs find themselves in a unique situation, and it is unknown to what extent they employ conventional religious coping mechanisms. I investigate how VPs use their religious frameworks to make sense of and react to their pedophilia with a survey of respondents recruited from an online VP forum, a content analysis of forum discussions, and several in‐depth, semistructured interviews. Religious VPs tend to employ the same basic religious coping mechanisms (both positive and negative) but customize their approaches to accommodate their unique situation. Positive and negative religious coping show the same relationships with mental health as found in other populations. Religiosity is associated with both lower mental distress as well as less cognitive distortions associated with sexual offending.     

Coping and financial strain as predictors of mental illness in over‐ indebted individuals in Sweden

This cross‐sectional study examined psychological mechanisms in order to increase knowledge regarding mental illness amongst 561 over‐indebted individuals in Sweden. Differences were explored between individuals with probable clinical depression and/or anxiety and individuals without probable clinical depression and/or anxiety, considering objective measures of the debt, financial strain, coping strategies as well as sociodemographic variables. Furthermore, binary logistic regression analyses were performed in order to construct a model of predictors of mental illness. In order to collect the data, Hospital Anxiety and Depression Scale (HADS), Brief Coping Orientation to Problems Experienced (COPE_, as well as questions formulated by the research team, were used as measures. Prominent results showed that over‐indebted individuals with probable clinical depression and/or anxiety were younger, showed greater levels of financial strain, used adaptive coping strategies to a lesser extent, and maladaptive coping strategies to a greater extent. Additionally, financial strain, use of maladaptive and emotion‐focused coping, age and employment status were significant predictors of mental illness. These results put emphasis on the importance of adaptive coping as well as the psychological exposure of over‐indebted individuals.     

Religiosity,coping, and suicidality within the religious Zionist community of Israela thematic qualitative analysis

The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research – in general religion creates a buffer to suicide – the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or – more significantly – the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.     

Religiosity and attitudes towards professional mental health services: analysing religious coping as a mediator among Mexican origin Latinas/os in the southwest United States

In this study, we examined the relationship between religiosity and attitudes towards professional mental health services. We further examined whether internal religious coping and external religious coping mediated both relationships. Results indicated a significant association with religiosity and negative attitudes towards mental health services, as well as external religious coping and internal religious coping. Results also showed a nonsignificant association with both religious coping and negative attitudes towards mental health services. Finally, external religious coping mediated the relationship between religiosity and negative attitudes towards mental health services for men but not for women.     

Racial Differences in Beliefs About the Effectiveness and Necessity of Mental Health Treatment

Members of racial/ethnic minority groups are less likely than Caucasians to access mental health services despite recent evidence of more favorable attitudes regarding treatment effectiveness. The present study explored this discrepancy by examining racial differences in beliefs about how the natural course and seriousness of mental illnesses relate to perceived treatment effectiveness. The analysis is based on a nationally representative sample of 583 Caucasian and 82 African American participants in a vignette experiment about people living with mental illness. While African Americans were more likely than Caucasians to believe that mental health professionals could help individuals with schizophrenia and major depression, they were also more likely to believe mental health problems would improve on their own. This belief was unrelated to beliefs about treatment effectiveness. These findings suggest that a belief in treatment effectiveness may not increase service utilization among African Americans who are more likely to believe treatment is unnecessary.     

Expanding coping goodness-of-fit: religious coping, health locus of control, and depressed affect in heart failure patients

The goodness-of-fit coping hypothesis posits that problem-focused (PF) coping is particularly helpful under high controllability conditions, while emotion-focused (EF) coping is more helpful in low controllability situations. However, little research has examined whether the goodness-of-fit hypothesis applies to religious coping, a distinct set of coping resources and efforts. Further, little goodness-of-fit research has been conducted in the context of life-threatening illness. We tested coping goodness-of-fit for PF and EF as well as religious coping resources and strategies in 202 congestive heart failure (CHF) patients. Multiple regression analyses examined the extent to which each type of coping, health locus of control (HLOC) regarding their CHF, and their interactions related to subsequent depressed affect. Neither religious coping efforts nor religious resources were related to depressed affect. However, when examined in conjunction with internal HLOC, active coping and organized religious commitment were related to less depression for those higher in internal HLOC, while daily spiritual experience was related to less depression for those lower in HLOC. These results partially support the goodness-of-fit hypothesis and indicate a need to consider the perceived controllability of situations when examining the associations of religious coping resources and activities on depressive symptoms in the context of illness.     

Religious Coping and Psychological and Behavioral Adjustment After Hurricane Katrina

Positive and negative religious coping are related to positive and negative psychological adjustment, respectively. The current study examined the relation between religious coping and PTSD, major depression, quality of life, and substance use among residents residing in Mississippi at the time of Hurricane Katrina. Results indicated that negative religious coping was positively associated with major depression and poorer quality of life and positive religious coping was negatively associated with PTSD, depression, poorer quality of life, and increased alcohol use. These results suggest that mental health providers should be mindful of the role of religious coping after traumatic events such as natural disasters.     

Coping with long-term unemployment

As very little research has focused on the experiences of long-term unemployed people, 38 females and males attending a Skillshare were invited to complete a short survey and participate in an in-depth interview. Both of these research methods were designed to provide information on the experience of this group with respect to how people who have been experiencing unemployment for over one year cope. GHQ cut-off scores and qualitative responses converged on the notion that this sample should be considered as two discrete groups: those who were coping relatively effectively with unemployment and those who were not. Coping themes identified in the group associated with negative well-being included keeping busy, emotional release, and withdrawal. These coping processes were generally viewed as transient and ineffectual. Conversely, coping strategies of those associated with positive well-being could be grouped into four themes, including keeping busy, having a positive outlook, religious faith, and re-evaluating expectations. Research and practice implications are considered. © 1998 John Wiley & Sons, Ltd.     

Demographics,Stigma, and Religious Coping and Christian African Americans' Help Seeking

This study investigated the relationship between demographic characteristics, mental health treatment stigma, religious coping, and help seeking among a sample of 488 Christian African Americans. The results indicated that religious coping, both negative and positive, accounted for a significant portion of variance and explained trends in lifetime counseling attendance above and beyond that explained by demographic characteristics and mental health treatment stigma variables.     

Kashmiri women's perceptions of their emotional and psychological needs,and access to counselling

This paper explores the meaning of mental illness for Kashmiri women, the issues that cause them distress, their coping mechanisms, and their perceptions and understanding of counselling. Interviews were used to compare the experiences and attitudes of two groups of Kashmiri women: those born in Britain and those who had been brought up in Kashmir and had settled in Britain as adults. It was found that Kashmiri women in this study had a clear understanding of mental illness, with little difference in beliefs between those born and raised in the UK and those brought up in Kashmir. In both groups the majority of those who were not aware of formal counselling still wanted to talk to a professional about their emotional distress. The majority of UK born women, and a smaller proportion of Kashmiri born women, were aware of counselling. Most women associated it with talking to someone about one's feelings, about problems in one's heart, in one's mind, and as a means of support when experiencing distress. The implications of these findings for practice are discussed.     

The role of attachment to God in secular and religious/spiritual ways of coping with a serious disease

This study investigated the role of security in one's attachment to God in relation to both secular and religious/spiritual ways of coping with a serious illness. The main objective was to test whether attachment to God and type of disease were related to secular coping strategies, when controlling for the effects of religious/spiritual coping. Study participants (N = 105) had been diagnosed either with cancer (i.e., an acute disease) and were under chemotherapy/awaiting surgery or with renal impairment (i.e., a chronic disease) and were attending dialysis. Results showed that secure attachment to God was uniquely related to fighting spirit, whereas insecure attachment to God was uniquely linked to hopelessness, suggesting that security, unlike insecurity, in one's attachment to God may impact favourably on adjustment to the disease. The only coping strategy related to type of disease was cognitive avoidance, which was linked to chronic disease.     

Free will perceptions,religious coping,and other mental health outcomes in caregivers of individuals with dementia

Caring for a person with dementia often results in depression, anxiety, and reduced quality of life (QoL). Pinpointing beliefs and practices that reduce this distress is imperative. The current study tested the hypotheses that greater free will perceptions and religious coping would be associated with greater QoL and other mental health indicators in a sample of 107 dementia caregivers. The results of regression and content analyses supported the expectation that free will and religious coping would be associated with greater QoL. Relationships also emerged among free will perceptions, religious coping, anxiety, and depression. Clinical implications are discussed.     

Bereaved African American Adults: The Role of Social Support,Religious Coping,and Continuing Bonds

The present study identified relationships between social support, religious coping, continuing bonds, prolonged grief disorder (PGD) symptoms, and the quality of life among bereaved African American adults (N = 154). Perceived social support and less use of negative religious coping strategies predicted a higher quality of life and fewer PGD symptoms. Also, greater perceived social support, less use of negative religious coping strategies, and less use of continuing bonds significantly predicted fewer PGD symptoms. Implications suggest that the conceptualization of grief and loss for African Americans might include social support, religious coping, and continuing bonds.     

The Association Between Strength of Religious Faith and Coping with Daily Stress

Recent research has examined the positive relationship between religious faith and both physical and mental health. The current study investigated the association between strength of religious faith and the ability to cope with daily stress over a 7-day period. The participants consisted of 68 students and 64 faculty or staff from a Catholic, liberal arts university. Measures included the Santa Clara Strength of Religious Faith Questionnaire, the Marlowe-Crowne Social Desirability Scale, the Symptom Check List-90-Revised, the Weinberger Low Self Esteem Scale, and a 10-point daily stress, coping, and strength of faith scale. Results suggest that religious faith was not associated with coping with daily stress.     

The stigma of seeking help for mental health issues: mediating roles of support and coping and the moderating role of symptom profile

A key factor to the prevalence of mental illness might be the disinclination to seek help, perhaps owing to the stigma of mental illness. In two studies, the contribution of severity of depressive symptoms, social support, and unsupport, coping strategies, and salience of psychological versus biological features of depression in relation to perceived self‐ and other‐stigma of help‐seeking for mental health issues were examined. Participants were first year students experiencing a transitional stressor, namely entry to university. Together, the findings point to the contribution of social support and unsupportive interactions, and coping methods to the prediction of perceived stigma of seeking help, but that the framing of mental illness can limit or strengthen these relations.     

Mental disorder among nonreligious adolescents

This study is the first of its kind to investigate mental disorder among nonreligious adolescents. In this paper, we report three main findings based on data from the National Comorbidity Survey of Adolescents. First, nonreligious adolescents on average have higher rates of mental disorder than adolescents who identify as religious. Second, there is variability in rates of mental disorder among the three types of nonreligious adolescents, with atheists/agnostics experiencing the highest rates, followed by those with no religion, and those with no religious preference. Indeed, after controlling for a host of sociodemographic characteristics, adolescents with no preference have levels of mental disorder that do not differ from the religiously affiliated. Third, the mental health disadvantage of nonreligiosity is strongest among nonreligious adolescents with two highly religious parents. Their rates of mental illness are almost twice that of religious adolescents raised in religious households. Moreover, neither nonreligious nor religious adolescents are negatively affected by being raised in nonreligious households.     

Coping Response Inventory: Assessing coping among Iranian college students and introductory development of an adapted Iranian Coping Response Inventory (CRI)

Coping is related to mental and physical health outcomes, but cultural and societal differences may influence its nature and structure. This study reports on the adaptation of the Coping Responses Inventory for Adult (CRI-A) to the Iranian social and cultural context. Study 1 was designed to obtain qualitative data and test the construct and discriminative validity of coping scales. Factor analysis of the CRI and Iranian items yielded seven factors: Religious Coping, Problem Solving, Cognitive Avoidance, Positive Reappraisal, Seeking Guidance and Support, Seeking Alternative Rewards, and Acceptance/Resignation. Internally, consistencies varied considerably from 0.92 to 0.53. All sub-scales from the Coping Responses Inventory for Adult (CRI-A) were resistant to social desirability biases with the exception of Religious Coping and Problem Solving. In Study 2, the replicability of the adapted CRI-A factorial structure and concurrent validity for the newly developed religious coping sub-scale was demonstrated. Given the importance of the role of religious coping in health and well-being outcomes, the expression and use of which may be substantially influenced by cultural practices and norms, it is recommended that future research pursues the validation of context-specific constructs of religious and spiritual coping.