The Relationship Between Religion and Religious Coping: Religious Coping as a Moderator Between Religion and Adjustment

This study examined the relationship between and among religion, religious coping, and positive/negative psychological adjustment and investigated whether the four religious coping styles of Self-Directing, Deferring, Collaborative, and Turning to Religion would significantly moderate the relationship between religion and psychological adjustment. Each of the four religious coping measures were significant moderators between religion and positive and negative adjustment. However, the high self-directing and high religion group showed opposite results from the other three coping styles, in that they were the most maladjusted and least satisfied with life compared to the other three integration and religious coping groups. The participants high on religion and high deferring, high collaborative, and high turning to religion groups were less maladjusted and more satisfied than the other three groups in each of these religious coping styles.     

Coping with the Uncontrollable: The Use of General and Religious Coping by Caregivers to Spouses with Dementia

SUMMARY

Using a transactional model of stress and coping, we examined the general (i.e., Problem-Focused, Emotion-Focused) and religious (i.e., Self-Directing, Collaborative, Deferring) coping strategies used by 64 caregivers to spouses with dementia to cope with their most significant, albeit uncontrollable, caregiving hassle over a two-month period. With respect to general coping, we hypothesized that caregivers who used Emotion-Focused coping would demonstrate fewer Depressive Symptoms at Month 2 after controlling for Depressive Symptoms at Month 1. With respect to religious coping, we hypothesized that care-givers who used Deferring Coping would also demonstrate fewer Depressive Symptoms. Results revealed interesting patterns between caregivers' use of general and religious coping strategies. Contrary to our hypotheses, caregivers who used Emotion-Focused and Collaborative coping reported greater Depressive Symptoms. Implications for the empirical study of stress and coping and directions for future research are discussed.     

Relationship between family religious behaviors and child well-being among third-grade children

While there is growing empirical evidence that religion can have a positive impact on the health and well-being of adults and adolescents, less is known about its influence on the welfare of children. The current paper examined the relative importance of family religiosity and religious behaviors on multiple measures of children's well-being (general health, academic achievement, social skills, and behavior problems) and sought to identify whether religious variables contribute above and beyond non-religious measures of family caregiving. Parent use of religious coping and family religious behaviors, the latter defined as attendance at religious or spiritual programs, predicted several aspects of child well-being above and beyond parenting styles. Parental religious coping significantly predicted child social skills and externalizing behaviors above and beyond parenting styles. Family religious service attendance significantly predicted child health and social skills, and inversely predicted internalizing behaviors, above and beyond both parenting styles and parent use of religious coping.     

Religiosity and Adolescent Substance Use in Central Mexico: Exploring the Influence of Internal and External Religiosity on Cigarette and Alcohol Use

This study explores the multidimensional nature of religiosity on substance use among adolescents living in central Mexico. From a social capital perspective, this article investigates how external church attendance and internal religious importance interact to create differential pathways for adolescents, and how these pathways exert both risk and protective influences on Mexican youth. The data come from 506 self-identified Roman Catholic youth (ages 14–17) living in a semi-rural area in the central state of Guanajuato, Mexico, and attending alternative secondary schools. Findings indicate that adolescents who have higher church attendance coupled with higher religious importance have lower odds of using alcohol, while cigarette use is lower among adolescents who have lower church attendance and lower religious importance. Adolescents are most at risk using alcohol and cigarettes when church attendance is higher but religious importance is lower. In conclusion, incongruence between internal religious beliefs and external church attendance places Mexican youth at greater risk of alcohol and cigarette use. This study not only contributes to understandings of the impact of religiosity on substance use in Mexico, but highlights the importance of understanding religiosity as a multidimensional phenomenon which can lead to differential substance use patterns.     

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.     

Predictors of Religiosity Among Youth Aged 17–22: A Longitudinal Study of the National Survey of Children

Predictors of youth religiosity were developed from eight domains: childhood training, religious schooling, cognitive ability, psychodynamic need, parenting style, role models, family life cycle, and background demographics. Data are from the National Survey of Children (NSC). Predictors were assessed when participants were 7–11 and 11–16 years of age. Religiosity was assessed when participants were 17–22 years (N = 1,046). After identifying the best predictors within a domain, an across-domain regression analysis was conducted to determine the predictors' relative contributions. The best predictors of youth religiosity were ethnicity and peers' church attendance during high school. Other predictors were, in order of decreasing magnitude: residence in the south, gender, religious schooling during childhood, maternal religiosity, church attendance during childhood, the importance mothers placed on childhood religious training, and an interaction variable identifying religious mothers who were very supportive. These analyses attest to the primacy of religious role models in the development of youth religiosity.     

Religious Coping and Church-Based Social Support as Predictors of Mental Health Outcomes: Testing a Conceptual Model

This study assesses religious coping and church-based social support as mechanisms explaining religious benefits to mental health. We build on recent research and test an explanatory model using the 1998 General Social Survey. The model considers both institutional and individual aspects of religiousness, and their interrelations, as predictors of mental health outcomes. It considers negative effects of religion along with the well-known positive effects. We found that benefits of attendance, a measure of institutional participation, are mediated by church-based social support. Benefits of prayer, an individual form of religiousness, are mediated by the similarly privatized religious coping. Institutional measures of religion were found to impact individuals' religious coping styles. Implications are suggested for the scientific study of religion as well as for the applied efforts of clergy, pastoral counselors, and lay church members concerned with improving religious benefits.     

The Ways in Which Adolescents Cope and their Relationship to Age,Gender and Specific Religious Variables

This study investigated the roles of age, gender, the importance of religion/spirituality, attending church activities and frequency of prayer on the types of adolescents’ coping strategies. Participants were drawn from ten public high schools. Data on coping strategies, personal variables and religiosity and spirituality were collected using the Adolescent Coping Orientation for Problem Experiences (A-COPE) coping inventory. Scheffé posthoc tests were used to evaluate associations between the coping strategies used by adolescents and the identified personal and faith-oriented variables. Gender and age explained some differences in types of coping strategies preferred. Specifically, females used the developing social support coping strategy more than males; older adolescents used the avoiding problems coping strategy more than younger adolescents. Adolescents for whom religion/spirituality is of lesser importance, obtained a significantly higher mean score for the avoiding problems subscale. Both personal variables (age and gender) as well as one of the faith-oriented variables (importance of religion) were identified as important role players in using developing social support and avoiding problems as coping strategies by adolescents.     

Religiosity and Depression Among Nursing Home Residents: Results of a Survey of Ten States

ABSTRACT

This study extends the growing literature on religiosity and mental health to include those in long-term care. A distress deterrent model and moderator/exacerbator model of religiosity's effects on depression are compared in a sample of 1449 nursing home residents from ten states. Both direct and interactive effects of religiosity in response to health, non-family, and family relationship stressors were tested using regression analysis. Direct effects of religious activity supporting the distress deterrent model were found only among white men. Moderation effects of prior church attendance on a non-family relationship stressor were found among white women. Exacerbation effects of family conflict on depression were found only among whites. Among blacks, strength of faith moderated the depressive effects of both health and non-family relationship stressors. Differential results by race and gender are discussed in light of prior research on religiosity and depression in the community dwelling elderly.     

Religious Coping in College Students

Three religious-coping profiles (Self-directing, Deferring/Collaborative, and Eclectic) have been identified in previous research with cardiac-transplantation candidates. This study examines the existence of religious-coping styles in college students and tests the role of religious coping as a stress moderator of psychological and physical symptoms. Additional potential stress buffers were included to help explain the relationship between stress and symptomatology more completely. Results supported the existence of the three religious-coping profiles in students; however, no group differences were found for symptomatology. The role of religion in studies of stress for healthy individuals vs. clinical patients is discussed.     

Ways of coping and religious commitment in Muslim adolescents

The aim of this study was to find out methods of coping used most frequently by Kurdish adolescents and to investigate the relationship of methods of coping with their level of religiosity and gender. A convenience sample of 171 secondary school students, self-identified as Muslims, took part in answering two sets of questionnaires: methods of coping and religious commitment. Means, standard deviations, t-test and Pearson Correlation Coefficients were used to analyse the data. Results of the study suggest that the method of coping used most frequently by the sample was spiritual connection while passivity and avoidance were the least used methods of coping. Religiosity was correlated with all other methods of coping except seeking social support and passivity. Girls used avoidance and passivity for coping more than boys did. Kurdish Muslim adolescents use various methods to cope with problems they face. Counsellors in secondary schools should pay more attention to maladaptive methods of coping particularly among girl adolescents.     

Preferences for religious help-seeking: racial and gender differences,interfaith intolerance,and defensive theology

We examined the relation between preference for religious help-seeking and defensive theology, interfaith intolerance, spiritual conceptualisations of mental health problems, race/ethnicity, and gender in a predominantly Christian sample of 389 college students. MANOVA revealed significant main effects for race/ethnicity, with African American participants showing higher scores than Caucasians and Latinos/as across all main study variables. Follow-up ANOVA yielded main effects for race across all four variables and main effects for gender on spiritual conceptualisation of mental health problems and defensive theology. All race/ethnicity by gender interactions were nonsignificant. Preference for religious help-seeking was regressed in a hierarchical manner on race/ethnicity and gender, followed by interfaith intolerance, defensive theology, and spiritual conceptualisation of mental health problems. A statistically significant model explaining 46% of the variance emerged incorporating all variables except race. A framework for understanding help-seeking preference is presented, followed by directions for future research.     

Religiosity and Cancer Screening

Churches have been suggested as avenues to reach African-American populations with messages about health because of their strong participation in church activities. Membership in several religious denominations has been associated with healthy lifestyle practices that are associated with lower cancer-incidence rates and better coping strategies among cancer patients. Among African-American women, however, belief in God as their doctor might preempt seeking treatment for cancer. The goal of the present study was to examine the influence of church participation and religious beliefs on the utilization of breast and cervical cancer screening among low-income, predominantly African-American women. A cohort consisting of 290 women was surveyed at baseline and one year later to determine the association between screening rates in the past year and measures of religiosity. The majority of women were members of a church (88%), with fairly regular church attendance (51% reported weekly attendance), and strong beliefs regarding God's influence on their health (e.g. 88% agreed that God was their doctor). Church attendance was the only religious variable related to screening frequency in univariate analyses, with those reporting attending church 1–3 times per month more likely to receive mammography screening (p = .013). Churches can provide avenues to reach African-American women about cancer screening; strong religious beliefs do not, however, appear to keep women from receiving regular screening exams.     

Demon or disorder: A survey of attitudes toward mental illness in the Christian church

The present study assessed the attitudes and beliefs that mentally ill Christians encountered when they seek counsel from the church. Participants (n?=?293) completed an anonymous online survey in relation to their interactions with the church. Analysis of the results found that while a majority of the mentally ill participants were accepted by the church, approximately 30% reported a negative interaction. Negative interactions included abandonment by the church, equating mental illness with the work of demons, and suggesting that the mental disorder was the result of personal sin. Analysis of the data by gender found that women were significantly more likely than men to have their mental illness dismissed by the church and/or be told not to take psychiatric medication. Given that a religious support system can play a vital role in recovery from serious mental disorders, these results suggest that continued education is needed to bring the Christian and mental health communities together.     

Stress and coping among gay men: age and ethnic differences

Previous studies suggest that perceived stigmatization of sexual minority status, ethnicity, and age are associated with negative mental health outcomes, and other studies suggest that coping styles may influence these outcomes. However, no studies have examined these relationships among gay men of varying ethnicities and age groups. Three hundred eighty-three Black and White, younger, middle-aged, and older adult gay men completed measures of perceived stigmatization, coping style, and mental health outcomes. Black older adult gay men reported significantly higher levels of perceived ageism than the older White group, significantly higher levels of perceived racism than the younger Black group, significantly higher levels of homonegativity than the younger Black and the White groups, and were more likely to use disengaged coping styles than White gay men. However, Black older adult gay men did not experience significantly higher levels of negative mental health outcomes. Results suggest that further research should examine how older Black gay men, who perceive higher levels of stigma while reporting greater use of less effective coping styles, do not appear to be experiencing more negative mental health outcomes as a result.     

Religiosity and Church-Based Assistance Among Chronically Ill African-American and White Elderly

ABSTRACT

This study examines religion and church-based assistance among 127 chronically ill African-American and white elderly persons hospitalized for congestive heart failure and discharged to home. Elders reported high levels of religiosity and prayer behavior; they reported low levels of church help received. Controlling for living arrangement, gender, social class and health in probit regression analyses, race was not a significant predictor of subjective religiosity, frequency of prayer, or level of church help received. Findings indicated a significant race-by-health interaction. Subjective religiosity was positively associated with health for whites but no relationship was found between religiosity and health for African-Americans. Further research is called for that replicates study findings on other elders with chronic illness.     

Diffuse-Avoidance,Normative, and Informational Identity Styles: Using Identity Theory to Predict Maladjustment

Expanding on the identity status paradigm, this investigation uses 3 forms of identity styles (diffuse-avoidance, normative, and informational) to assess the association among identity and maladjustment. A sample of 2,001 junior and senior high school students in Calgary and Edmonton, Canada completed a self-report that included, among other questions, items assessing the 3 identity styles and degree of adjustment or maladjustment in conduct, hyperactivity, and emotional states. Avariety of analyses indicate that adolescents who are escaping identity formation through a diffuse-avoidance identity style are more likely to manifest conduct and hyperactivity disorders. In contrast, adolescents who establish commitments from prior generations through a normative-identity style, or who engage in an active informational-identity style, are less likely to manifest conduct and hyperactivity problem behavior. Few gender or age differences were observed, suggesting that the technique applied here can be useful with both genders and all ages of adolescents. This study is an initial investigation of contemporary adolescents attempts to escape the self.     

监狱警察应对方式与心理健康水平研究

本文通过对重庆市监狱警察应对方式和心理健康水平的抽调研究,发现调查对象倾向于采取成熟的应对方式,且其心理健康水平优于普通人群,在对应对方式有效性的评价（认识）、采取的应对方式（行为）和心理健康水平（结果）三者之间存在一致性;男女狱警在应对方式和心理健康水平方面都存在一些差异,且差异显著。这提示我们在进行应对方式干预时要注意男女狱警不同的两性特征和角色期望。