Religious Faith and Psychosocial Adaptation among Stroke Patients in Kuwait: A Mixed Method Study

Religious faith is central to life for Muslim patients in Kuwait, so it may influence adaptation and rehabilitation. This study explored quantitative associations among religious faith, self-efficacy, and life satisfaction in 40 female stroke patients and explored the influence of religion within stroke rehabilitation through qualitative interviews with 12 health professionals. The quantitative measure of religious faith did not relate to life satisfaction or self-efficacy in stroke patients. However, the health professionals described religious coping as influencing adaptation post-stroke. Fatalistic beliefs were thought to have mixed influences on rehabilitation. Measuring religious faith among Muslims through a standardized scale is debated. The qualitative accounts suggest that religious beliefs need to be acknowledged in stroke rehabilitation in Kuwait.     

Suicide Protective Factors in Outpatient Substance Abuse Patients: Religious Faith and Family Support

The purpose of this study was to identify the protective roles of religious faith and family support in buffering against suicidal behavior in a sample of substance abuse outpatients seeking treatment. Data were collected from 112 clinical outpatients seeking treatment for substance abuse. We hypothesized that religious faith would be related to lower levels of suicidal behavior through a negative association with depressive symptoms. We expected this mediation effect would differ across varying levels of family support, providing support for a moderated mediation effect. The results indicate that religious faith exerts stronger direct and indirect effects on suicidal behavior at low levels of family support. Religious faith was significantly and negatively related to suicidal behavior only at low levels of family support. The findings suggest that in the absence of family support, religious faith may play a compensatory role in protecting against suicidal behavior.     

Correlations of religious belief and practice with college students' tattoo-related behavior

This research builds on a large body of literature which suggests that religious belief and practice suppress deviant behavior. Survey data from 520 undergraduates (64% freshmen and sophomores; 70% female; 80% Euro-American) at a large public university in the southwest were examined for whether students' strength of religious faith, church attendance, or frequency of prayer correlated with their having a tattoo, being interested in tattoos, or being likely to get a (or another) tattoo. Analysis showed strength of religious faith had a weak, negative correlation with having a tattoo, being interested in tattoos, and being likely to get a (or another) tattoo. Church attendance also weakly correlated with a reduced interest in tattooing. Since the strength of the numerous correlations was very low and barely reached statistical significance, religious belief and behavior do not appear to be associated substantively with attitudes and behavior regarding tattoos. This suggests increasing cultural acceptance of tattooing.     

The Association Between Strength of Religious Faith and Coping with American Terrorism Regarding the Events of September 11, 2001

This study examined the association between strength of religious faith and coping with the terrorist attacks in New York City, Washington DC, and Pennsylvania on September 11, 2001, the resulting war in Afghanistan, and subsequent anthrax attacks. The participants included 97 students from a West Coast Catholic university. Measures included the Santa Clara Strength of Religious Faith Questionnaire, the Marlowe-Crowne Social Desirability Scale, the Symptom Check List-90-Revised, the Impact of Event Scale, a 10-point stress, coping, and importance of faith scale, and an author-developed questionnaire assessing demographic as well as qualitative questions regarding coping with terrorism. Results suggest that strength of religious faith was not associated with coping with terrorism.     

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.     

Importance of Religion after Adversity

After major adversity, some people rely on their religious faith and networks for comfort, support, and material goods and services. Consistent with this behavior are findings that adversity has a positive causal effect on the importance of religion in people's lives. Using a large high-frequency US dataset, we estimate the causal effects of natural disasters on stated religious importance and attendance at religious services. Effects are identified by comparing changes in outcomes over time within counties affected by a natural disaster with changes over time in other counties from the same state. We find that most estimates are near-zero in magnitude; for the full sample, for subgroups defined by religious affiliation, demographics, and income, and for different disaster types. However, significant negative effects are found immediately postdisaster, suggesting a short-term crowding-out effect in which recovery activities limit time for worship. This explanation is supported by a finding that people are less “well rested” in the first weeks postdisaster.     

The Association Between Strength of Religious Faith and Psychological Functioning

Recently researchers have begun examining the benefit of religious faith on mental and physical health outcomes. This study examined the relationship between religious faith and psychological functioning in 342 university students in diverse educational and geographic settings including a private West Coast Catholic college (sample 1), a Southern public state university (sample 2), and a Southern private Baptist college (sample 3). Participants completed several self-report measures. Strength of religious faith was significantly associated with optimism and experiencing meaning in life among sample 1. Results from sample 2 suggest that strength of religious faith was significantly associated with coping with stress, optimism, experiencing meaning in life, viewing life as a positive challenge, and low anxiety. Strength of religious faith was significantly associated with viewing life as a positive challenge and self-acceptance among sample 3. Although modest correlations surfaced, results suggest that strength of religious faith is associated with several important positive mental health benefits among college students.     

Experiences of Christian clients in secular psychotherapy: a mixed-methods investigation

Eleven Christian former clients were sampled to uncover factors contributing to positive versus negative experiences in secular psychotherapy. The qualitative results indicated that although many participants felt hesitant to discuss their faith due to uncertainty about their therapists' reactions, positive experiences were reportedly facilitated by therapists' openness to understanding clients' faith and giving clients control over how much, when, and how to discuss their religious beliefs and practices. Dissatisfied clients reported that their therapists expressed opposing religious views or avoided discussing religious or spiritual issues. Participants' self-reports of the working alliance and of their therapists' expertness, attractiveness, and trustworthiness were largely consistent with the narrative data, but the alliance scores were somewhat more sensitive to participants' positive versus negative evaluations of their therapy experience. That is, several participants rated their therapists' personal characteristics quite favorably but indicated poor agreement with their therapists on the goals or tasks of treatment.     

The Coping Mechanisms and Strategies of Hypertension Patients in Ghana: The Role of Religious Faith,Beliefs and Practices

This qualitative study explored the role of religious faith, belief and practice systems in the coping mechanisms and strategies of essential hypertension patients in Accra, Ghana. Six participants were recruited for participation, of which five were Christians and one was a Muslim. Interviews were conducted and interpretative phenomenological analysis was used to analyze the data. Results showed that participants used their religious faith, beliefs and practices as coping resources. Participants used a deferring-collaborative style of religious coping, which seemed to have provided them with an avoidance strategy that protected the participants from conscious confrontation with their illness. Religious faith and beliefs also afforded the participants a sense of coherence that enabled the participants to manage their stress, reflect on their external and internal resources to promote effective coping and adaptive functioning in a health promoting manner. Implications of a deferring-collaborative style of religious coping and religious re-appraisal are discussed.     

THE TIGHTROPE WALKER

Contrary to a widespread interpretation, Wittgenstein did not regard credal statements as merely metaphorical expressions of an attitude towards life. He accepted that Christian faith involves belief in God's existence. At the same time he held that although as a hypothesis, God's existence is extremely implausible, Christian faith is not unreasonable. Is that a consistent view? According to Wittgenstein, religious faith should not be seen as a hypothesis, based on evidence, but as grounded in a proto‐religious attitude, a way of experiencing the world or certain aspects of it. A belief in religious metaphysics is not the basis of one's faith, but a mere epiphenomenon. Given further that religious doctrine is both falsification‐transcendent and that religious faith is likely to have beneficial psychological effects, religious doctrine can be exempt from ordinary standards of epistemic support. An unsupported religious belief need not be unreasonable. However, it is hard to see how one could knowingly have such an unsupported belief, as Wittgenstein seems to envisage. How can one believe what, at the same time, one believes is not likely to be true? This, I argue, is the unresolved tension in Wittgenstein's philosophy of religion.     

“To Teach Them to See”: Teaching Christian Theology in Material Things

Teachers of theology or religious studies readily seek to open their students to the interpretation of theological texts. Do they share a similar readiness to open students to the interpretation of religious symbols and artifacts, the material cultures of religious faiths? Although theological studies have preferred the abstract concept over the material object, any proper understanding of religious faith must admit some form of direct encounter with the constellation of material symbols surrounding that faith. Teaching students to “read” the material symbols of faith does not do away with the need to help them read and interpret the written word, but supplements and deepens humane, scholarly reflection on religious faith. Helping students to see, to interpret what they see, and to re‐view their understanding of the religious symbol or artifact amounts to teaching a visual theology; a helpful and necessary challenge for the teacher of theology or religious studies.     

In God and CAM We Trust. Religious Faith and Use of Complementary and Alternative Medicine (CAM) in a Nationwide Cohort of Women Treated for Early Breast Cancer

Turning to faith in God or a higher spiritual power is a common way of coping with life-threatening disease such as cancer. Little, however, is known about religious faith among cancer patients in secular societies. The present study aimed at exploring the prevalence of religious faith among Danish breast cancer patients and at identifying whether socio-demographic, pre-cancer health status, clinical, and health behavior characteristics, including their use of complementary and alternative medicine (CAM), were associated with their degree of faith. Information on faith in God or a higher spiritual power and use of CAM was provided by a nationwide sample of 3,128 recurrence-free Danish women who had received surgery for early-stage breast cancer 15–16 months earlier. Socio-demographic, clinical, and health status variables were obtained from national longitudinal registries, and health behaviors had been assessed at 3–4 months post-surgery. Of the women, 47.3% reported a high degree of faith (unambiguous believers), 35.9% some degree of faith (ambiguous believers), while the remaining 16.8% were non-believers. Unambiguous believers were more likely than ambiguous believers to experience their faith as having a positive impact on their disease and their disease-related quality-of-life. When compared to non-believers, unambiguous believers were also older, had poorer physical function, and were more frequent users of CAM, and more inclined to believe that their use of CAM would have a beneficial influence on their cancer. Disease- and treatment-related variables were unrelated to faith. While overall religious faith appears equally prevalent among Danish and US breast cancer patients, the majority of Danish breast cancer patients experienced ambiguous faith, whereas the majority of US patients have been found to express unambiguous faith. Our results suggest that future studies may benefit from exploring the role of faith for health behaviors, adherence to conventional treatment, and impact upon quality of life.     

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.     

Reflective minds and open hearts: Cognitive style and personality predict religiosity and spiritual thinking in a community sample

We examined associations between two psychological constructs, analytic cognitive style and the personality facet ‘Openness to Experience’, and several dimensions of religiosity: religious affiliation, strength of faith and spiritual epistemology. In a relatively large (N = 1093), older community sample (M = 55.4 years), analytic cognitive style was associated with a lower probability of affiliating with a religious denomination and a higher probability of possessing strong religious faith. Overall, openness was also associated with a lack of religious affiliation but was positively related to possessing a spiritual epistemology. A path‐analytic model revealed that openness had a positive relationship to both faith and religious denomination that was mediated by spiritual epistemology, but negative direct relationships with religiosity after the meditational effects were taken into account. Taken together, these results extend previous findings on the effect of cognitive style on religiosity and provide a new perspective on the complex relationship between cognitive and personality factors and different dimensions of religiosity. Copyright © 2014 John Wiley & Sons, Ltd.     

Faith in the Research Process: Information Behavior at Claremont School of Theology

Abstract

Faith significantly affects the educational experience in graduate studies of religion and theology. This study explored the roles of graduate theological students’ religious faith and degree program affiliation in their information behaviors, particularly their degree-related research behaviors at Claremont School of Theology. The purpose was to explore problems in information action inherent to the dichotomy between academic study of theology that leads to Master of Arts (MA) degree and professional study of theology that leads to Master of Divinity (MDiv) degree. The research design incorporated interviews of MA and MDiv students regarding the roles of their religious faith, degree program affiliation and interpersonal information sources in their research processes. Data were collected, coded and analyzed as a lens into the social network of the theological research community. The study found that information behavior does relate to degree program affiliations and students’ religious faith. Degree program affiliation and religious faith background are relevant to graduate theological research processes and may be useful to consider in research consultations and bibliographic instruction in graduate theological education.     

Embedding spirituality in young children: an inter-generational challenge

This study reports on the inter-generational transmission of faith values to young children (three to six years) from the perspectives of parents, grandparents, and religion teachers. The study was conducted at two religious education centres in Dar es Salaam, Tanzania. Through a qualitative rapid ethnographic approach (interviews, focus groups, and observations), we explored the practices and challenges in realizing the practice of faith as part of children’s everyday life. Eleven themes elicited which were further reflected in three overarching trends – ‘Building the foundation – on the right path’; ‘Meeting the challenges-embedding faith’; ‘Creating a conducive environment – brining us together’. Key findings revealed that although parents were keenly interested in spiritual development of their young children, they felt challenged by time deficits, multiple priorities, and secularization. Grandparents and religious education teachers were critical of the lack of parental commitment to spiritual development, seeing themselves often becoming surrogate drivers for this imperative. In conclusion, parents requested the institutions to schedule weekly practical classes in prayer and rituals. They also indicated that grandparents’ involvement in religious education activities are enabling and supportive to the parents in nurturing children’s spirituality. As a result there is a clear indication of the role for inter-generational involvements in embedding spirituality in young children.     

Hearing the faith in time: countertransference and religious metaphor in an oncology patient's psychotherapy

Material from the psychoanalytic psychotherapy of a patient with breast cancer demonstrates the emergence of constructive meaning in areas of psychological experience burdened by conflicts regarding the dimension of time and faith. During analytic work, the spontaneous appearance of religious metaphors revealed deeper layers of memory where time, faith, language, and the sense of being listened to once interacted in ways whose significance could be conceptualized, with the help of the countertransference, as a rediscovery of a hearing breast, or even a sacred hearing breast. Implications for the psychoanalysis of religious experience are discussed.     

Therapists' Integration of Religion and Spirituality in Counseling: A Meta‐Analysis

The authors conducted a 26‐study meta‐analysis of 5,759 therapists and their integration of religion and spirituality in counseling. Most therapists consider spirituality relevant to their lives but rarely engage in spiritual practices or participate in organized religion. Marriage and family therapists consider spirituality more relevant and participate In organized religion to a greater degree than therapists from other professions. Across professions, most therapists surveyed (over 80%) rarely discuss spiritual or religious issues in training. In mixed samples of religious and secular therapists, therapists' religious faith was associated with using religious and spiritual techniques in counseling frequently, willingness to discuss religion in therapy, and theoretical orientation.     

PERSPECTIVES: The Decline of Organized Religion in Western Civilization

Polls of representative samples show that organized religion has declined greatly in many Western nations. The fall has been less severe in North America than in most Western European countries but proceeds nonetheless. Surveys of middle-aged Manitoba parents indicate apostasy grew more over time than any other religious category-many times more than fundamentalist religions increased, for example. Such parents endorsed many different explanations of their loss of faith but most commonly said it happened because they observed hypocrisy in members of their religion. Various examples were cited. Most of those who abandoned their religion have lived nearly all of their adult lives outside their faith and doubt they will ever return. As their children have largely been raised without religious training, the decline of organized religion seems likely to continue.