The Mental Health Benefits and Costs of Sabbath Observance Among Orthodox Jews

This study aimed to examine the perceived psychological costs and benefits of Sabbath (Shabbos) observance among 13 practising Jews, 9 UK residents and 4 US residents. Emerging themes were as follows: Shabbos as a special day, giving time to contemplate on profound issues, withdrawal and rest from mundane concerns, and deepening relationships. These aspects can potentially improve feelings of mental well-being, and were indeed often said to do so. Some difficulties were described: some found they were prone to worry more on Shabbos because of the freedom from distractions, and there were reports of the difficulties of explaining to non-Jewish work colleagues the religious need to be free from work commitments. These findings were related to the literature on religious ritual observance and generally accord with other work in anthropology and psychology of religion examining the psychological impact of ritual. Work on the mental health implications of ritual observance needs to be expanded. It has received only limited attention, and understanding has been constrained by a misleading confusion between ritual and obsessionality. Other impacts of religion on mental health are better documented and understood, and religious ritual and its impact needs further documentation and attention.     

Religious Resources,Spiritual Struggles,and Mental Health in a Nationwide Sample of PCUSA Clergy

A growing body of research explores patterns and correlates of mental health among clergy and other religious professionals. Our study augments this work by distinguishing between religious resources (i.e., support from church members, positive religious coping practices), and spiritual struggles (i.e., troubled relations with God, negative interactions with members, chronic religious doubts). We also explore several conceptual models of the interplay between these positive and negative religious domains and stressful life events. After reviewing theory and research on religious resources, spiritual struggles, and mental health, we test relevant hypotheses using data on a nationwide sample of ordained clergy members in the Presbyterian Church (USA). At least some support is found for all main effects hypotheses. Religious resources predict well-being more strongly, while spiritual struggles are more closely linked with psychological distress. There is some evidence that stressful life events erode mental health by fostering an elevated sense of spiritual disarray and struggle. We find limited support for the stress-buffering role of religious resources, and limited evidence for a stress-exacerbating effect of spiritual struggle. Study limitations are identified, along with a number of implications and promising directions for future research.     

Spiritual Integration Predicts Self-Reported Mental and Physical Health

Data from 167 participants were used to establish the psychometric properties of the Reidhead spiritual integration scale, 31-item version (SI-31). Structural equation modeling was used to empirically evaluate influences on perceived health functioning, while accounting for possible confounds. The analyses showed that SI-31 predicted perceived mental and physical health while controlling for life satisfaction, religious variables, mood patterns, depression symptoms, and demographics. The importance of SI as a predictor of health-related outcomes is supported, as is the usefulness of the SI-31 in predicting these outcomes.     

The Sabbath: Implications for Mental Health

Jewish tradition established the Sabbath as a special day. Its observance was both part of a religious tradition and an example of psychological health. The author explores the values and attitudes that underlie Sabbath observance, identifies some of the themes and behaviors most characteristic of these observances, and relates these to current mental health practices.     

Mental Health Value Differences Between Psychologists and Clergy

Mental health values of national samples of Baptist, Catholic, and Methodist clergy were compared with those previously reported for psychologists. Small differences were found on 3 of 8 value dimensions. Clergy considered untrustworthiness to be more indicative of poor mental health than did psychologists. Psychologists considered receptivity to unconventional experiences to be more indicative of poor mental health than did Catholic and Methodist clergy. Catholic and Methodist clergy considered religious commitment to be more indicative of good mental health than did psychologists.     

Physical Health Functioning Among United Methodist Clergy

United Methodist clergy have been found to have higher than average self-reported rates of obesity, diabetes, asthma, arthritis, and high blood pressure. However, health diagnoses differ from physical health functioning, which indicates how much health problems interfere with activities of daily living. Ninety-five percent (n = 1726) of all actively serving United Methodist clergy in North Carolina completed the SF-12, a measure of physical health functioning that has US norms based on self-administered survey data. Sixty-two percent (n = 1074) of our sample completed the SF-12 by self-administered formats. We used mean difference tests among self-administered clergy surveys to compare the clergy SF-12 Physical Composite Scores to US-normed scores. Clergy reported significantly better physical health composite scores than their gender- and age-matched peers, despite above average disease burden in the same sample. Although health interventions tailored to clergy that address chronic disease are urgently needed, it may be difficult to elicit participation given pastors’ optimistic view of their physical health functioning.     

Sabbath Keeping and Its Relationships to Health and Well-Being: A Mediational Analysis

Prior research showing positive relationships between indicators of religiousness and health has generally defined and measured religion broadly. In addition, researchers have not given much attention to the pathways through which the relationship between religion and health is maintained. The result is a lack of specificity that fails to address questions about how and why religion is associated with health. The present study sought to address these limitations and clarify the ties between religion and health through a finer grained analysis of one specific aspect of religiousness (Sabbath keeping) and four possible mediators (religious coping, religious support, diet, and exercise) through which it might affect health. We examined data from a sample of Seventh-day Adventists in North America (N = 5,411), and bootstrapping analysis revealed that the association between Sabbath keeping and physical and mental health was partially mediated by all four mediators. Implications and limitations of the findings are discussed.     

男女两性在文化震荡、心理健康及其关系中的差异比较

采用自编问卷对1555名30岁及以上被试受文化震荡的影响程度及其心理健康进行调查,分别探讨不同生活环境和环境相同但受教育程度不同的男女两性在两变量及其关系中的差异。结果表明:(1)总体上,男性报告的文化事件的主观影响明显比女性更积极,但其心理健康水平却明显低于女性;男女两性在文化震荡与心理健康之间均存在显著正相关,但具有不同特点。(2)不同生活环境和同一生活环境中不同受教育程度的男女两性在文化震荡、心理健康中均存在不同程度的差异;在这两变量间也均存在不同方面的显著正相关。     

Clergy Dual Relationships,Boundaries, and Attachment

Male and female clergy, primarily rabbis, scored similarly on a measure of attachment related anxiety and avoidance although men scored as significantly more compartmentalized than women on a boundary measure. Rabbis scored as significantly less comfortable depending on others and opening up to others than Gentile clergy. Finally, this study delineates four clergy approaches to dual relationships and the tendency of clergy boundaries to thicken with experience in the field.     

Determining Relationships Between Physical Health and Spiritual Experience,Religious Practices,and Congregational Support in a Heterogeneous Medical Sample

Previous research indicates that increased religiosity/spirituality is related to better health, but the specific nature of these relationships is unclear. The purpose of this study was to determine the relationships between physical health and spiritual belief, religious practices, and congregational support using the Brief Multidimensional Measure of Religiousness/Spirituality and the Medical Outcomes Scale Shortform-36. A total of 168 participants were surveyed with the following medical disorders: Cancer, Spinal Cord Injury, Traumatic Brain Injury, and Stroke, plus a healthy sample from a primary care setting. The results show that individuals with chronic medical conditions do not automatically turn to religious and spiritual resources following onset of their disorder. Physical health is positively related to frequency of attendance at religious services, which may be related to better health leading to increased ability to attend services. In addition, spiritual belief in a loving, higher power, and a positive worldview are associated with better health, consistent with psychoneuroimmunological models of health. Practical implications for health care providers are discussed.     

超越心理健康：精神健康的追求

区别于一般心理概念的、狭义的精神概念有三个特征:终极关怀、内发自生以及自由意志。诸如精神信仰危机、生活目标迷茫等区别于传统心理问题的精神问题已经成为现代人的顽疾。现代心理健康标准开始关注并尝试吸纳精神健康。精神健康是21世纪的健康主题,现代人不应仅仅满足于生理和心理的健康,还应寻求更高层次的精神健康。     

超越心理健康:精神健康的追求

区别于一般心理概念的、狭义的精神概念有三个特征:终极关怀、内发自生以及自由意志.诸如精神信仰危机、生活目标迷茫等区别于传统心理问题的精神问题已经成为现代人的顽疾.现代心理健康标准开始关注并尝试吸纳精神健康.精神健康是21世纪的健康主题,现代人不应仅仅满足于生理和心理的健康,还应寻求更高层次的精神健康.     

Attachment,Mental Health,and Verbal Aggressiveness in Personal Relationships

This study examined the association between verbal aggressiveness and individual differences in attachment orientations and mental health, defined as a state of emotional well-being. One hundred and thirty-two college-aged students completed measures assessing their attachment orientations, mental health, and verbal aggressiveness. Results indicated that security in attachment was negatively associated with verbal aggressiveness, and preoccupation with relationships was positively associated with verbal aggressiveness. In addition, mental health was negatively associated with verbal aggressiveness. Results indicated support for a statistical model in which mental health mediated the association between attachment orientations and verbal aggressiveness.     

Effect of a Faith-Based Education Program on Self-Assessed Physical,Mental and Spiritual (Religious) Health Parameters

The aim of the study was to determine the effect of attending a faith-based education program (FBEP) on self-assessed physical, mental and spiritual health parameters. The study was designed as a prospective, observational, cohort study of individuals attending a 5-day FBEP. Out of 2650 sequential online registrants, those previously unexposed to the FBEP received automated invitations to complete 5 sequential Self-Assessment Questionnaire’s (SAQ’s) containing: (1) Duke University Religion Index (DUREL); (2) Negative Religious Coping (N-RCOPE); (3) Perceived Stress Scale (PSS); (4) Center for Epidemiology and Statistics-Depression Scale (CES-D); (5) Brief Illness Perception Questionnaire (BIPQ); and the (6) State Trait Anxiety Inventory (STAI). Pre-attendance SAQ (S1) was repeated immediately post-FBEP (S2), at 30 days (S3), 90 days (S4) and after 1 year (S5). Of 655 invited, 274 (42 %) succeeded, 242 (37 %) failed and 139 (21 %) declined to complete S1. Of the 274, 37 (14 %) were excluded at on-site interview; 26 (9 %) never attended the FBEP (i.e., controls: 5♂; 21♀; 27–76 years); and 211 (77 %) participated (i.e., cases: 105♂; 106♀; 18–84 years) and were analyzed over time: 211 (S1); 192 (S2); 99 (S3); 52 (S4); 51 (S5). IRB approval was via the Human Research Ethics Committee of Stellenbosch University. DUREL showed significant, sustained changes in Intrinsic Religiosity. N-RCOPE showed significant, lasting improvement. In others, median values dropped significantly immediately after the FBEP (S1:S2) for STAI-State p < 0.0001; PSS p < 0.0001; BIPQ p < 0.0001; and CES-D p < 0.0001; and at 1 month (S1:S3) for STAI-Trait p < 0.001; all changes were sustained (S3 through S5). This FBEP produced statistically and clinically significant changes; these lasted in those followed up >1 year.     

Letting Go: For Physical, Emotional, and Spiritual Health

This article weaves together some fundamental spiritual and psychological principles, and draws on different perspectives on how people in the West can find healthy release in the concept of letting go.     

试论身体锻炼与心理健康之间的关系

身体锻炼与心理健康之间关系的研究 ,是当代运动心理学研究的热点问题之一。过去二十年中 ,运动心理学界有大量的研究致力于了解身体锻炼对心理健康的影响。身体锻炼能对人的心理发生影响 ,这已经是一个无可争辩的事实。至于这种影响是如何形成的 ,它的机制如何 ,涉及的面包括哪些 ,不同的学者提出了自己的看法。1　神经心理学的研究一般认为 ,大脑血流量的增加 ,使得向大脑提供的必需的营养物也增加 ,从而有益于有机体的认知功能。利用现代技术手段———氙间隙技术 (Ｘｅｎｏｎｃｌｅａｒａｎｃｅｔｅｃｈｎｉｑｕｅｓ)对人类进行研究 ,发…     

Some Relationships between Group Process and Mental Health Phenomena in Theory and Practice

Though the focus on interpersonal interaction is a powerful therapeutic factor in group therapy, traditional chemical dependency therapy groups generally fail to employ the interactional group orientation. An interactional approach can be effectively applied to alcoholics if the following guidelines are observed: (1) recovery is always accorded priority, (2) the patient accepts identification as an alcoholic, (3) anxiety is carefully modulated, (4) the proper distinction is made between what the alcoholic is and is not responsible for, (5) the therapist is thoroughly familiar with Alcoholics Anonymous language, steps, and traditions. It is important that therapists not permit misperceptions of A.A. to be used as therapy resistance and that they be able to harness the wisdom of A.A. for psychotherapeutic ends. Group therapists must also be prepared to deal with common themes arising in the treatment of the alcoholic patient: idealization, devaluation, externalization, defiance, grandiosity, conning, and avoidance.     

Spiritual Maturity and Mental Health: Implications for Counseling

Evidence was found to support the validity of Genia's (1997) spiritual maturity typology. Participants (N = 256) were categorized as spiritually growth-oriented, transitional, dogmatic, or underdeveloped. Those in the underdeveloped and dogmatic groups seemed to be more emotionally distressed than those in the growth oriented group. The authors also formed a group, based on scores above the mean on both the Dissociation Scale and the Sexual Abuse Trauma Index (SATI) of the Trauma Symptom Checklist-40 (TSC-40; Elliott & Briere, 1992), that they hypothesized were traumatized in childhood. They found that those individuals, compared to the nontraumatized persons, experienced lower levels of spiritual support and were more symptomatic on mental health measures. The traumatized women, especially, experienced psychological distress, particularly in areas of depression, anxiety, and sexual problems. Although trauma generally was associated negatively with spiritual development, some traumatized persons also scored among the spiritually growth oriented, suggesting that such trauma is not associated in all cases with a detrimental effect in the process of spiritual development.