Religious Coping Among the Religious: The Relationships Between Religious Coping and Well-Being in a National Sample of Presbyterian Clergy, Elders, and Members

This study examined whether the relationships between religious coping and well-being are moderated by the salience of religion to the individual's identity and social roles. As part of a national survey of Presbyterians, 1,260 clergy, 823 elders, and 735 members completed measures of demographic variables, global religiousness, life stressors, positive and negative religious coping, and well-being (positive affect, depressive affect, religious satisfaction). Our predictions were largely confirmed. First, clergy reported higher levels of positive religious coping than elders, who, in turn, indicated more positive religious coping than members. Second, positive and negative religious coping were associated with higher and lower levels of well-being respectively. Finally, positive and negative religious coping were more strongly related to well-being for clergy than for members. Furthermore, the drawbacks of negative religious coping for the clergy were not offset completely by the benefits of positive religious coping. Longitudinal studies of the longer term implications of positive and negative religious coping are clearly warranted. The results also suggest the need for supportive and educational services to help clergy draw on their religious coping resources and come to terms with their spiritual struggles.     

Coping with Stress, Coping with Violence: Links to Mental Health Outcomes Among At-risk Youth

Coping reactions to stressful events are important links between difficult experiences and the emergence of psychopathology. In this study we compared youths?? negative coping with stress in general to their negative coping with violence in particular, and utilized a person-centered analytic approach to examine how patterns of coping relate to various mental health outcomes. We utilized survey interview measures to collect data from a sample of 131 youth (ages 11?C14, 100?% ethnic minority) residing in an economically distressed metropolitan area of the northeast. We observed significant relations between youths?? tendencies to cope with stress and violence via externalized-internalized strategies (e.g., yelling to let off steam, crying) and their mental health symptoms. However, we generally did not observe relations between engagement in distancing coping strategies (e.g., making believe nothing happened) and any problematic outcomes. Negative coping does not appear be a monolithic construct uniformly associated with negative outcomes for youth. Distancing coping might represent an especially useful short-term coping response for youth living in socioeconomically distressed conditions from the standpoint of inhibiting symptom development.     

Spirituality and Trauma: The Role of Clergy in the Treatment of Posttraumatic Stress Disorder

An increased awareness of the spiritual aspects of health and illness has recently led to changes in psychiatry residency training as well as hospital accreditation requirements. The spiritual impact of trauma has been an area of particular interest, as trauma evokes certain existential questions and crises. It is estimated that from 5–11% of trauma survivors will go on to develop posttraumatic stress disorder (PTSD). Given the spiritual challenges of the experience of trauma, patients with PTSD could benefit from spiritual assessment and intervention as part of their overall treatment plan, and clergy can be utilized to perform this. The literature exploring the spiritual impact of trauma and the use of clergy in the treatment of trauma survivors is reviewed. The methods used by three chaplains in a residential treatment program for PTSD at one facility are described and discussed. Both the literature and the experiences of the clergy suggest that exploration of trauma-related existential conflicts in patients with PTSD is beneficial. However, there is a notable dearth of controlled scientific studies evaluating the effectiveness of spiritual interventions with this treatment population. The need for controlled studies to verify the usefulness of spiritual assessment and intervention in patients with PTSD is noted, and a more rigorous analysis of how clergy can best serve this treatment population is encouraged.     

Terrorism,Post-traumatic Stress,Coping Strategies,and Spiritual Outcomes

This mail survey measured post-traumatic stress symptoms, spiritual and non-spiritual coping strategies, and positive spiritual outcomes following the tragedies of 9/11/01 in a national, random sample of 1,056 Presbyterians. Respondents reported mild to moderate degrees of re-experiencing and hyper-arousal symptoms of post-traumatic stress, unrelated to location or knowing someone involved. People experiencing high stress used greater frequency and variety of both spiritual and non-spiritual types of coping strategies. Positive spiritual outcomes were remarkably related to positive spiritual coping strategies, in contrast to no association with negative coping. This study illustrates the significant degree of post-traumatic stress experienced with vicarious exposure and a wide spectrum of coping strategies used following the major terrorist attacks.

Posttraumatic Stress Symptoms,Aggression, and Substance Use Coping among Young Adults

This study examined how the symptom clusters of posttraumatic stress disorder (PTSD) were related to substance use and self-reported aggression in a college sample. There were 358 participants (ages 18–24) who completed surveys to assess PTSD symptoms, substance use as coping, and aggression. Hierarchical regressions tested for the effects of PTSD symptoms (total symptoms as well as cluster symptoms) on self-reported aggression, along with the main and interaction effects of substance use coping on these relationships. The hyperarousal cluster of PTSD was the only group of symptoms significantly related to aggression. There was an interaction between avoidance symptoms and substance use coping on aggression such that under conditions of high substance use coping, aggression increased regardless of avoidance symptoms; however, the relationship between avoidance and aggression was stronger under conditions of low substance use coping, with greater aggression as avoidance symptoms and low substance use coping increased.     

Post-Traumatic Stress and World Assumptions: The Effects of Religious Coping

Religiosity has been shown to moderate the negative effects of traumatic event experiences. The current study was deigned to examine the relationship between post-traumatic stress (PTS) following traumatic event exposure; world assumptions defined as basic cognitive schemas regarding the world; and self and religious coping conceptualized as drawing on religious beliefs and practices for understanding and dealing with life stressors. This study examined 777 Israeli undergraduate students who completed several questionnaires which sampled individual world assumptions and religious coping in addition to measuring PTS, as manifested by the PTSD check list. Results indicate that positive religious coping was significantly associated with more positive world assumptions, while negative religious coping was significantly associated with more negative world assumptions. Additionally, negative world assumptions were significantly associated with more avoidance symptoms, while reporting higher rates of traumatic event exposure was significantly associated with more hyper-arousal. These findings suggest that religious-related cognitive schemas directly affect world assumptions by creating protective shields that may prevent the negative effects of confronting an extreme negative experience.     

Judeo-Christian Clergy and Personal Crisis: Religion,Posttraumatic Growth and Well Being

This study investigated the psychological impact of personal traumatic events in a sample of 30 Judeo-Christian clergy. Use of religion-based coping strategies following a difficult life event was expected to facilitate posttraumatic growth, and posttraumatic growth was, in turn, expected to result in greater current well being. Both predictions were supported. In addition, higher levels of rumination soon after the event were associated with greater posttraumatic growth. The results indicated that clergy benefited from both positive and negative styles of religious coping, and that posttraumatic growth was not associated with greater well being for this sample. Deborah Proffitt, M.A., is in private practice in Charlotte, North Carolina. Arnie Cann, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A social psychologist, he is involved in research on posttraumatic growth and interpersonal relationships. Lawrence G. Calhoun, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and responses to crises. Richard G. Tedeschi, Ph.D., is a Professor in the Psychology Department at the University of North Carolina Charlotte. A clinical psychologist, he has studied posttraumatic growth and bereavement issues.     

Bereavement and Coping of south Asian Families post 9/11

Eleven first‐generation South Asian family members who lost a relative in the World Trade Center attacks on September 11, 2001, were interviewed about their loss and their coping strategies. Data were analyzed using consensual qualitative research (CQR) methodology. Participant responses clearly delineated bereavement reactions and coping within a cultural framework. Once miembros de una familia surasiática de primera generación que perdieron a un pariente en el atentado contra el World Trade Center el 11 de septiembre de 2001 fueron entrevistados acerca de su pérdida y las estrategias que emplearon para soportarla. Los datos se analizaron siguiendo una metodología de investigación cualitativa consensuada (CQR, por sus siglas en inglés). Las respuestas de los participantes delinearon con claridad sus reacciones ante el dolor sufrido y cómo lo sobrellevaron dentro de un marco cultural.     

Forced to Leave: Forced Termination Experiences of Assemblies of God Clergy and Its Connection to Stress and Well-Being Outcomes

Although forced termination has been a subject of interest to clergy for some time, social scientists have generally studied job loss as if it was the same phenomenon regardless of occupation. Ministry work by itself has always been difficult and stressful, and termination from this occupation has been reported to be the result of a demeaning and systematic process of involuntary removal of paid and non-paid clergy-persons that includes psychological, socio-emotional, and spiritual abuse. This pilot project sampled 227 active ministers from the Assemblies of God denomination via an online survey and asked about their experiences with forced termination, as well as measures of their personal and family well-being. In general, ministers who had been forced from a ministry position had less family well-being and more health problems than those who had not been forced out.     

Seventh-day Adventist Clergy: Understanding Stressors and Coping Mechanisms

This article examines the extent and types of clergy stress, the strategies used in coping with stressors, and the relationship between stressors and coping mechanisms in a sample of 261 Seventh-day Adventist pastors in North America. The results indicate that the most commonly reported stressors in order are: (1) lack of social support, (2) financial stress, and (3) time and workload stress. In terms of coping strategies, pastors sought relief most often through: (1) reflective growth/internal change; (2) social/emotional coping; (3) passive coping; and lastly (4) action-oriented coping. Significant correlational relationships existed between passive coping and financial stress, relocating stress, and congregational stress. In addition, we found significant inverse correlations between coping through reflective growth or internal change and relocating stress and congregational stress. There were no significant relationships with action coping or social/emotional coping and any stressor. Multi-regression analysis reveals that passive coping strategies were significantly related to financial stress. Thus, the greater the financial stress, the more likely pastors were to engage in passive coping strategies. Other coping strategies showed no significant relationships when included in multi-regression analysis. We conclude with recommendations for Church administrators to address structures and practices in place for pastors including an expansion of coping mechanisms to help pastors address their stress.     

Posttraumatic Growth in Trauma Recollections of 9/11 Survivors: A Narrative Approach

The relationship between posttraumatic growth (PTG) and adaptation is unclear. This study is the first to examine PTG in trauma narratives of survivors of the World Trade Center (WTC) attacks. Participants recalled their experiences 7 and 18 months post 9/11, and content analysis was conducted to detect PTG. Posttraumatic stress was also measured. PTG was commonly reported. Relating to others and positivity were frequent in the PTSD and non-PTSD group, although less frequent over time in the PTSD. Greater appreciation for life was reported by the non-PTSD group but relatively absent in the PTSD group. Women but not men reported relating to others across time. It appears that there are distinct profiles of growth implicated in distress and adaptation.     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

Stress, Religious Coping Resources, and Depressive Symptoms in an Urban Adolescent Sample

We surveyed low-income urban adolescents about their total exposure to urban stressors and their use of religious coping resources, specifically in the areas of social support, spiritual support, and community service opportunities provided by their congregations. Additionally, we assessed their current levels of depressive symptomatology. Among females, the relationship between stress and depressive symptoms was moderated by the use of spiritual support and community service opportunities. The moderating relationship was such that at low levels of stress, high usage of these resources protected against the development of depressive symptoms. At high levels of stress, however, the protective relationship was lost. Lastly, when the social support aspects of religious coping were statistically controlled, the moderation effect disappeared, suggesting that within this sample, the social support seeking aspects of the resources, rather than their religious nature, was responsible for the effects.     

Parent and Adolescent Responses to PovertyRelated Stress: Tests of Mediated and Moderated Coping Models

We tested several models of the associations among economic strain, life stress, coping, involuntary stress responses, and psychological symptoms in a sample of 57 parent-adolescent dyads from rural, lower-income families. Economic strain and life stress predicted symptoms for both parents and adolescents. Stressor-symptom specificity was found for parents, such that economic strain uniquely predicted depression, whereas negative life events predicted hostility. Involuntary stress responses were associated with higher levels of symptoms for both parents and the adolescent children. Secondary control coping was associated with fewer symptoms for both parents and adolescents. Results support a mediational role of coping and responses to stress during adolescence, with a shift to moderational status in adulthood. Implications of these results are discussed with regard to developmental coping theory and potential interventions with at-risk families.     

Ministry and Stress: Listening to Anglican Clergy in Wales

This study set out to examine the experiences of stress in ministry among a sample of Anglican clergy serving in Wales. Building on recent quantitative studies of work-related psychological health among Anglican clergy in England, the study employed mainly qualitative methods to illustrate eight issues: the clergy’s overall assessment of their present health, their understanding of the characteristics of stress, their assessment of the levels of symptoms of stress within their own lives, their identification of the causes of stress within their experience of ministry, the people on whom they call for support in times of stress, their strategy for and styles of recreation, their assessment of the pastoral care provision available to clergy, and their views on enhancing initial clergy training to equip clergy to cope with stress. Data provided by 73 clergy (10 female and 63 male) portray a group of professionally engaged men and women who are well aware of the stress-related dynamics of their vocation, who are displaying classic signs of work-overload, and who are critical of and resistant to strategies that may confuse the pastoral care of stressed clergy with the accepted management role of the Church’s hierarchy of bishops and archdeacons.     

Roman Catholic Clericalism,Religious Duress,and Clergy Sexual Abuse

Since 1984, sexual abuse by Catholic clergy has captured public attention and resulted in a stream of criminal and civil lawsuits. The hierarchy has been defensive in the face of constant accusations and criticism. This study examines selected key aspects of the clergy sex abuse phenomenon including historical precedents and the impact of clericalism on the development of psychological and emotional duress in victims and others closely associated with sexual abuse.     

Religious Coping and Depression in Young Adulthood: Effects of Global Stress Exposure and Pre-Teenage Religious Service Attendance

This paper builds upon previous research on the association between religiosity and depressive symptomatology in young adults by focusing on the coping aspects of religious involvement (use of beliefs, comfort seeking, and prayer). Data come from a representative sample of Miami-Dade County, Florida, youths interviewed initially at around age 11 and then at age 19 to 21 (N = 1,210). OLS regression models demonstrate an inverted U-shaped curvilinear relationship between religious coping and depression which, in subgroup analyses, applies only to females, and specifically to those young women reporting above-average stress exposure who had attended religious services at least once a week during their middle school years. No association is found among those reporting lower stress exposure or less frequent pre-teenage service attendance. These results provide evidence that early religious exposure on a regular basis and high global stress exposure may be essential preconditions for a relationship at the aggregate level between current religious coping and depressive symptomatology in young adults.     

Inner Representations,Coping, and Posttraumatic Stress Symptomatology in a Community Sample of Trauma Survivors

To assess whether coping styles mediated the relation between inner representations and posttraumatic stress symptomatology, a community sample of self-defined trauma survivors (N = 95) completed the World Assumptions Scale, Ways of Coping Checklist—Revised, and Trauma Symptom Inventory. Regression analyses indicted that individuals with more positive inner representations reported experiencing less symptomatology and tended to use more active and less passive coping strategies. Furthermore, the relation between inner representations and the extent of symptomatology was mediated through the use of passive coping strategies, although the latter 2 variables were likely reciprocally related. The implications of these findings for the well-being of trauma survivors were discussed.     

Coping with the 10th anniversary of 9/11: Muslim Americans' sadness,fear, and anger

The events of 9/11 marked an increase in prejudice, discrimination, and other forms of unfair treatment toward Muslim Americans. We present a study that examined the emotions of Muslim Americans in the days preceding the ten-year 9/11 anniversary. We measured the antecedents (concerns) and consequences (coping) of sadness, fear, and anger. The 9/11 anniversary precipitated intense concerns with loss and discrimination, and intense feelings of sadness, fear, and anger. We measured three coping responses: rumination, avoidance of public places, and religious coping. Participants engaged in all three coping responses, with seeking solace in one's religion being the most frequent response. Moreover, emotions mediated the relationship between concerns and coping responses. Sadness accounted for the association between concern with loss and rumination. Fear explained the association between concern with discrimination and avoidance. Anger accounted for the association between concern with discrimination and religious coping.     

Religious Coping,Coping Resources,and Depressive Symptoms: Test of a Mediation Model

This study examined the relationships between religious coping, coping resources, and depressive symptoms. The authors tested whether coping resources explained the link between religious coping and depressive symptoms in a sample of 349 college students. Results indicated that coping resources partially mediated the relationship between negative religious coping and depressive symptoms, primarily through decreased social ease. The results offered no evidence that coping resources mediated the relationship between positive religious coping and depressive symptoms.