Do Spiritual Struggles Predict Poorer Physical/Mental Health Among Jews?

Although spirituality and religion are generally associated with higher levels of physical and mental well-being, spiritual struggles, which involve tension in regard to spiritual issues, have been identified as a risk factor for poorer physical and mental health, especially among individuals with greater levels of personal religiousness. However, studies in this area have utilized predominantly Christian samples and the importance of spiritual struggles to Jews is not known. We proposed and tested two competing models in an adult Jewish community sample: (a) the Universal Effects model in which spiritual struggles were proposed to be associated with decreased levels of physical/mental health, and more problematic for more religious Jews, and (b) the Differential Effects model in which spiritual struggles were proposed to be generally unrelated to the physical/mental health of Jews, and even less impactful on religious Jews. We found some support for both models. Spiritual struggles were modestly associated with lower levels of physical/mental health in the sample as a whole, even after controlling for demographic covariates. However, at the highest levels of spiritual struggle, Orthodox Jews exhibited an increase in physical and mental health whereas non-Orthodox Jews' health continued to decrease.     

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.     

The Buddhist Spiritual Path: A Counselor's Reflection on Meditation,Spirituality, and the Nature of Life

The author describes her spiritual path from the perspective of a person who was raised in a Buddhist tradition and trained in a Western mental health profession. A foundation for the Buddhist concept of mental health is presented, and the relationship among counseling. Western developmental theory, and the development of a spiritual path is discussed. Strategies are presented for assisting clients with their search for spiritual development.     

The Rasch Scaling of Mystical Experiences: Construct Validity and Correlates of the Mystical Experience Scale (MES)

This study evaluated the relationships that exist between the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) and the mental health of individuals with heterogeneous medical disorders. The participants were 168 individuals with heterogeneous medical disorders (i.e., 61 brain injury, 32 stroke, 25 spinal cord injury, 25 cancer, 25 primary care). The measures were BMMRS subscales (conceptualized as spiritual experiences, religious practices, and congregational support), Medical Outcomes Scale–Short Form 36 General Mental Health scale. Pearson correlations indicated that, in general, mental health is positively correlated with positive spiritual experiences and positive congregational support but negatively correlated with negative spiritual coping and negative congregational support. Mental health was not correlated with private religious practices (e.g., prayer). Hierarchical regressions indicated that congregational support was the only BMMRS scale to predict mental health, explaining 6% of the variance beyond the 14% explained by demographic factors. The mental health of individuals with significant medical conditions appears to be primarily related to positive spiritual beliefs and especially congregational support. Mental health does not appear to be related to religious practices such as prayer, which is likely related to the fact that many individuals with serious medical conditions increase prayer with declining mental health status. These results stress the need for active congregational support and spiritual interventions to improve the mental health of persons with serious medical conditions.     

The Mediating Role of Emotional Intelligence between Spiritual Intelligence and Mental Health Problems among Iranian Adolescents

This study examined the mediating role of emotional intelligence between spiritual intelligence and mental health. The participants in the study were 247 high school Iranian students, (124 male and 123 female, in the age range between 15 and 17 years old). The results showed that spiritual and emotional intelligences explained mental health problems differently. Structural equation modelling revealed that spiritual intelligence had indirect effect on mental health problems, via emotional intelligence. These findings have implications for prevention of mental health problems among adolescent.     

Relationships Among Religiousness,Spirituality, and Health for Individuals with Stroke

The current study evaluated the relationships among spiritual beliefs, religious practices, physical health, and mental health for individuals with stroke. A cross-sectional analysis of 63 individuals evaluated in outpatient settings, including 32 individuals with stroke and 31 healthy controls was conducted through administration of the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) and the Medical Outcomes Scale-Short Form 36 (SF-36). For individuals with stroke, the SF-36 General Mental Health scale was significantly correlated with only the BMMRS Religious and Spiritual Coping scale (r = .43; p < .05). No other BMMRS factors were significantly correlated with SF-36 mental or physical health scales. Non-significant trends indicated spiritual factors were primarily related to mental versus physical health. This study suggests spiritual belief that a higher power will assist in coping with illness/disability is associated with better mental health following stroke, but neither religious nor spiritual factors are associated with physical health outcomes. The results are consistent with research that suggests that spiritual beliefs may protect individuals with stroke from experiencing emotional distress.     

An Exploration of the Relationship Between Spirituality,Religion and Mental Health Among Youth Who Identify as LGBT+: A Systematic Literature Review

There is a growing interest in addressing spirituality in health care with evidence emerging that personal spiritual and religious practices, and support of these, can influence mental health in a positive way. However, there can be distinct challenges to spiritual expression and mental health issues for youth who identify as LGBT+. The goal of this paper was to undertake a systematic review of the available evidence to investigate the relationship between mental health, spirituality and religion as experienced by LGBT+ youth. A comprehensive literature search was conducted using medical and psychological databases that focused on spirituality, mental health and LGBT+ youth. The search yielded a total of ten articles published in English between May 2008 and June 2018. The key findings highlighted issues around discriminatory attitudes, shame related to disclosure, spirituality as a supportive resource, internalised conflict and external factors around sexual orientation concerns. The psychological, social and health implications are presented and discussed.

     

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.     

Understanding public stigma toward substance dependence

This study examined the mechanisms of stigma toward individuals diagnosed with substance‐related disorders. The applicability of a mental health model of stigma extended to substance dependence was tested. Undergraduates completed a modified version of stigma questionnaires previously used to measure mental health stigma models. Questionnaires captured familiarity, perceived dangerousness, fear, and desired social distance toward individuals dependent to alcohol, marijuana, and heroin. Path analysis assessed the direct and indirect effects within this theoretical model for each substance. For marijuana and heroin, path models suggested that familiarity indirectly predicted desired social distance through perceived dangerousness and fear. For alcohol, familiarity did not indirectly or directly predict desired social distance. Implications for applying mental health models to substance disorder stigma are discussed.     

What Do the Spiritual and Religious Traditions Offer the Practicing Psychologist?

There has been a remarkable amount of interest in the relationship among spirituality, religion, psychology, and health of late. Contemporary interest in spirituality and religion is hot among not only the general population but among professionals in the mental and physical health disciplines. While most people believe in God and consider themselves to be spiritual, religious, or both, most mental health professionals have little if any training in this area. Psychologists can use spiritual and religious principles and tools to better serve their clients even if they do not share the same religious interests. The purpose of this article is to offer thirteen spiritual and religious tools common among all of the major religious traditions that can be used by contemporary professional psychologists in clinical practice to enhance the already high quality professional services that they provide. Examples of spiritually and religiously integrated treatment along with several ethical precautions are noted as well. This article is based on book project by Plante currently in press.     

Prayer, Process, and the Future of Medicine

The wall of separation between spirituality and medicine is crumbling. Physicians are discovering the importance of prayer, spirituality, and religious participation in enhancing physical and mental health and responding to stressful life circumstances. A new metaphysical model is needed to replace the dualistic Cartesian-Newtonian model that has undergirded modern biomedicine. The process-relational metaphysics, influenced by the seminal thought of Alfred North Whitehead, is a fruitful alternative model for the future partnership of spirituality and medicine. A process-relational metaphysic supports this new partnership through its affirmation of (1) the relational nature of life, (2) the essential relatedness of mind, body, and spirit, (3) the multifactorial nature of causation in terms of health and illness, and (4) the affirmation of creativity and the redefinition of divine and human power in terms of partnership. This new metaphysical foundation provides a basis for including spiritual concerns in the care of patients, the education of physicians, and in professional self-care. Physicians are called to be partners with their patients, nurturing their own spiritual well-being even as they care for the spiritual well-being of their patients.     

Biblical Inerrancy and Depressive Symptoms

A number of investigators have studied biblical inerrancy (i.e., the belief that the Bible is inspired by God, free from error, and should be interpreted literally). However, there has been little research on the relationship between biblical inerrancy and mental health outcomes. The purpose of this study is to address this gap in the literature. This is accomplished by estimating a latent variable model that was designed to empirically evaluate the following relationships: (1) Blacks, people with less education, and conservative Christians are more likely to have a strong belief in biblical inerrancy; (2) people with a strong belief in biblical inerrancy are more likely to experience demonic spiritual struggles when they are faced with stressful events; (3) individuals who experience demonic spiritual struggles are more likely to feel that the sacred aspects of their lives have been threatened; and (4) greater sacred loss is associated with more depressive symptoms. Data from a recent nationwide survey (N?=?2332) provide support for each of these relationships.     

Indian Health Care Professionals’ Attitude Towards Spiritual Healing and Its Role in Alleviating Stigma of Psychiatric Services

Persons with mental illnesses in India and rest of developing world continue to consult religious/spiritual (R/S) healers or traditional, complementary and alternative medicine (TCAM) professionals prior to seeking psychiatric services that are devoid of spiritual components of care. We aim to understand TCAM and allopathic professionals’ perspectives on patients’ R/S needs within mental health services, cross-sectional study was conducted at five TCAM and two allopathic tertiary care hospitals in three different Indian states; 393 participants completed RSMPP, a self-administered, semi-structured survey questionnaire. Perspectives of TCAM and allopathic health professionals on role of spirituality in mental health care were compared. Substantial percentage, 43.7 % TCAM and 41.3 % allopathic, of participants believe that their patients approach R/S or TCAM practitioners for severe mental illness; 91.2 % of TCAM and 69.7 % of allopaths were satisfied with R/S healers (p = 0.0019). Furthermore, 91.1 % TCAM and 73.1 % allopaths (p = 0.000) believe that mental health stigma can be minimized by integrating with spiritual care services. Overall, 87 % of TCAM and 73 % of allopaths agreed to primary criterion variable: ‘spiritual healing is beneficial and complementary to psychiatric care.’ A quarter of allopaths (24.4 %) and 38 % of TCAM physicians reportedly cross-refer their grieving patients to religious/TCAM healer and psychiatrist/psychologist, respectively; on logistic regression, significant (p < 0.05) predictors were clinical interactions/references to r/s healers. Providing spiritual care within the setup of psychiatric institution will not only complement psychiatric care but also alleviate stigma against mental health services. Implications on developing spiritual care services like clinical chaplaincy are discussed.     

Unusual but sound minds: Mental health indicators in spiritual individuals

Previous research has linked certain types of modern spirituality, including New Age and Pagan, with either benign schizotypy or insecure attachment. While the first view emphasizes a positive aspect of spiritual believers’ mental health (benign schizotypy), the second view emphasizes a negative aspect, namely the unhealthy emotional compensation associated with an insecure attachment style. This study addresses these two conflicting views by comparing a sample of modern spiritual individuals (N = 114) with a contrast group of traditional religious believers (N = 86). Measures of schizotypy and attachment style were combined with mental health scales of anxiety and depression. We further assessed death anxiety to determine whether modern spiritual beliefs fulfilled a similar function as traditional religious beliefs in the reduction of existential threat. Our results support a psychological contiguity between traditional and modern spiritual believers and reinforce the need to de‐stigmatize spiritual ideas and experiences. Using hierarchical regression, we showed that unusual experiences and ideas are the major predictor of engagement in modern spiritual practices. Anxiety, depression variables, and insecure attachment were not significant predictors of spirituality or correlated with them; on the other hand, the results show that spiritual believers report high social support satisfaction and this variable predicts involvement in modern spirituality. Further, spiritual practices were negatively correlated with and negatively predicted by death anxiety scores. Overall, the results strengthen the association between modern spirituality, good mental health, and general well‐being.     

A latent transition analysis of the longitudinal stability of dual-factor mental health in adolescence

Dual-factor models of mental health are increasingly supported but little is known about longitudinal trends in dual-factor mental health. The current study used latent profile analysis (LPA) to empirically identify dual-factor mental health classes at each of Grades 9 through 12 and latent transition analysis (LTA) to examine stability of classes over four academic years. A sample of 875 adolescents from two cohorts reported on their social-emotional strengths and psychological distress. Cross-sectional LPAs for each grade year resulted in four mental health classes: complete mental health, moderately mentally healthy, symptomatic but content, and troubled. An LTA model indicated that the complete mental health class exhibited the most stability, followed by moderately mentally healthy and symptomatic but content classes. The troubled class exhibited the least stability. Less than 24% of participants remained in the same mental health class across all years. Findings support regular monitoring of students' dual-factor mental health to accurately inform mental health promotion, prevention, and intervention efforts.     

THEOLOGY AND SCIENCE OF MENTAL HEALTH AND WELL‐BEING

The approach to mental health and well‐being taken here illustrates the complementary perspectives approach and assumes that there are useful and intersecting contributions from science (including medicine) and from religion and spirituality. What counts as poor mental well‐being depends on the interaction of relatively objective criteria with culturally contingent value judgments. I then discuss theological perspectives on depression, including a consideration of sources of hope and tolerance of dysphoria, and argue that depression can be part of a spiritual journey. I then look at the relationship between psychosis and religion, including the work of Isabel Clarke, arguing that a spiritual approach to psychosis can complement a medical approach. Finally, I present a pastoral case study illustrating the interface between neurological and spiritual aspects of the sense of presence. A religious perspective can challenge and complement current assumptions about mental health in a potentially fruitful way.     

Connection,Action, and Hope: an Invitation to reclaim the “Spiritual” in Health Care

The complex process of health has, until recently, been understood devoid of a spiritual component. The present article offers a model of health inclusive of spirituality with implications for the health communication field. Amending the assumptive non-relevance of spirituality to individual health, a growing body of scholarship in various disciplines recognizes the ways in which spirituality connects to overall wellness. As a whole, this literature equates spirituality with seeking, striving, and forward movement. Given the potential for health communication scholars to make significant contributions at the forefront of this research, this article proposes a dynamic model of health inclusive not only of the physical and mental, but of the spiritual as well. Recognizing its centrality to wellbeing, the model locates the spiritual self at the center. Specifically, the spiritual self is described as engaging action, hope, and connection to self, others, and/or the universe.     

“We don't Talk about that Around Here”: religion,Spirituality and Mental Health in Northern Ireland

Since the early 1970s, Northern Ireland has experienced violent conflict, the boundaries of which are shaped by religious identification. Although the violence has significantly decreased since the late 1990s, its legacy remains. Research evidences a complex relationship between religious and spiritual beliefs and mental well-being, there is a lack of research about how political conflict, in which religion plays a dominant role, may shape how beliefs may shape the impact of faith on mental health. This article draws upon the views and experiences of mental health service users’ from a qualitative study about religion, spirituality, mental health and social work practice. Participants’ accounts state that while the role of religion and spirituality within mental health was recognised, its exploration was marked with questions of legitimacy. This article proposes that support is needed for service users to both acknowledge this aspect of their mental well-being and promote their having choice about its inclusion in their mental health care.     

Addressing Spiritual and Religious Issues in Counseling African Americans: Implications for Counselor Training and Practice

Addressing spiritual and religious issues in the context of counseling relationships may be beneficial to many African American clients. The authors discuss various roles and functions of spirituality and religion in the lives of many African Americans, with particular attention to the impact of these issues on their mental health functioning and willingness to seek formal mental health services. The importance of academic training programs that prepare counselors to address potential spiritual and religious issues with their clients, is also highlighted.     

A fact-finder's journey to Europe

The author undertook a trip to sixteen cities in eight European countries to study Continental models of integrating spiritual development and mental health and to look at training programs in pastoral counseling. He found a growing secularization of clergy who want to offer human services and cannot do so within established church hierarchies. In Roman Catholic areas he found pastoral counseling services directed to the religious professional rather than to the laity or the public. Training programs have yet to be fully developed. Only the Swedish model, in its history and multidisciplinary character, resembles the situation in the United States.