Moderating Effects of Religious/Spiritual Coping in the Relation Between Perceived Stress and Psychological Well-Being

Although the relationship between stress and depressive symptoms is well documented, less is known about the role of coping strategies, in particular strategies for coping via religious or spiritual means. To investigate the relationships among these factors, data was collected with questionnaires completed by 127 MSW students at a northeastern university in 2003. Significant Stress×Religious/Spiritual Coping buffer interactions were found in the relationship between stress and depression. EQS 6.1 and hierarchical moderated regression analysis showed that religious/spiritual coping reduced the impact of stress on depression. Implications for practice are discussed.     

Interspousal Criticism: A Behavioral Mediator Between Husbands’ Gender Role Conflict and Wives’ Adjustment

Seventy-two married couples participated in a study of husband gender role conflict and interpersonal criticism and wife psychological and marital adjustment. Participants were recruited from a community in the Midwestern USA. Husband criticism was measured using self-report, wife-report, and trained coder ratings of an audiotaped task in which husbands described their wives and their relationship with their wives. Hypothesized associations between husband gender role conflict and husband interspousal criticism were supported. In addition, all three measures of husband criticism were found to mediate the relationship between husband gender role conflict and wife marital adjustment. However, only self- and wife-reported criticism by husbands significantly mediated the relationship between husband gender role conflict and wife depressive symptoms.     

Conflict structure moderates associations between cardiovascular reactivity and negative marital interaction.

This study examined the role of marital conflict structure--who desires and requests change versus who responds to the change request--in spouses' cardiovascular responses to marital interactions. Forty-one couples discussed 2 marital topics: one in which the wife desired change in the husband, and one in wich the husband desired change in the wife. Cardiovascular responses were assessed at 2-min intervals. Results indicated that marital conflict structure moderates cardiovascular reactivity during negative marital interactions: Husbands and wives whose interactions were characterized by high levels of negative behavior showed the most pronounced diastolic blood pressure reactivity, but only when they were in the role of desiring change in their spouses. Implications for gender difference in marital conflict physiology are considered.     

婚姻冲突、应对策略及其与婚姻满意度的关系

探讨婚姻冲突、应对策略、婚姻满意度的特点及其关系。采用方便取样,选取辽阳市已婚完整家庭1～10年的夫妻620对进行问卷调查。结果表明：1）夫妻报告的前三项冲突是：家务琐事、不良习惯和交流解决问题方面。在家务琐事、交流解决问题和孩子方面,妻子报告的冲突显著多于丈夫;妻子报告的双方回避应对显著多于丈夫;2）人际关系冲突和工作方面的冲突分别对妻子和丈夫的婚姻满意度有显著预测作用;双方都报告人际关系方面的冲突对对方婚姻满意度有显著预测作用,但妻子报告的人际关系冲突对丈夫婚姻满意的预测作用更大;3）自己和对方的应对策略在妻子报告的冲突与婚姻满意中起完全中介作用,在丈夫报告的冲突与婚姻满意中起部分中介作用。     

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.     

Teenage pregnancy: Seeking patterns that promote family harmony

Survey data from the RELATE inventory (www.relate-institute.org) was gathered for married couples (N = 374) and was analyzed for effects of marital quality on perceptions of weight as a problem in the marriage, activity level, and eating habits. Results indicate that wife marital quality was positively associated with weight being a problem for wives, while husband marital quality was negatively associated with weight being a problem for both husbands and wives in the relationship. Wife marital quality was also positively associated with husband activity level, while husband marital quality was negatively associated with husband activity level. Implications for clinicians are discussed.     

Gender and social structure in the demand/withdraw pattern of marital conflict

This study examined the effects of gender and social structure on the demand/withdraw pattern of marital conflict. In this pattern, the demander, usually the woman, pressures the other through emotional requests, criticism, and complaints, and the withdrawer, usually the man, retreats through defensiveness and passive inaction. In this study, 31 couples were assessed in 2 conflict situations: 1 in which husband wanted a change in wife and 1 in which wife wanted a change in husband. Data from husbands, wives, and observers consistently revealed a significant main effect of gender (wife-demand/husband-withdraw interaction was more likely than husband-demand/wife-withdraw interaction) and a significant interaction of gender and conflict structure (wife-demand/husband-withdraw interaction was more likely than the reverse only when discussing a change the wife wanted). Separate analyses of demand and withdraw behaviors indicated that both husband and wife were more likely to be demanding when discussing a change they wanted and more likely to be withdrawing when discussing a change their partner wanted. However, men were overall more withdrawn than women, but women were not overall more demanding than men.     

Religious and Spiritual Beliefs of Physicians

The aim of this study is to describe religious and spiritual beliefs of physicians and examine their influence on the decision to pursue medicine and daily medical practice. An anonymous survey was e-mailed to physicians at a large, multidisciplinary tertiary referral center with satellite clinics. Data were collected from January 2014 through February 2014. There were 2097 respondents (69.1 % men), and number of practicing years ranged from ≤1 to ≥30. Primary care physicians or medical specialists represented 74.1 %, 23.6 % were in surgical specialties, and 2.3 % were psychiatrists. The majority of physicians believe in God (65.2 %), and 51.2 % reported themselves as religious, 24.8 % spiritual, 12.4 % agnostic, and 11.6 % atheist. This self-designation was largely independent of specialty except for psychiatrists, who were more likely report agnosticism (P = 0.003). In total, 29.0 % reported that religious or spiritual beliefs influenced their decision to become a physician. Frequent prayer was reported by 44.7 % of physicians, but only 20.7 % reported having prayed with patients. Most physicians consider themselves religious or spiritual, but the rates of agnosticism and atheism are higher than the general population. Psychiatrists are the least religious group. Despite the influence of religion on physicians’ lives and medical practice, the majority have not incorporated prayer into patient encounters.     

A Social Network Analysis of Friendship and Spiritual Support in a Religious Congregation

Religious congregations are social settings where people gather together in community to pursue the sacred (Pargament, 2008). Such settings are important to understand as they provide a context for individuals to develop relationships, share ideas and resources, and connect individuals to larger society (Todd, 2017a). Yet, research to date has not deeply examined the inherently relational nature of religious congregations. Thus, in this study, we used social settings theory (Seidman, 2012; Tseng & Seidman, 2007) to develop and test hypotheses about relationships within one Christian religious congregation. In particular, we used social network analysis to test hypotheses about relational activity, popularity, and homophily for friendship and spiritual support types of relational links. Our findings demonstrate how relational patterns may be linked to participation in congregational activities, occupying a leadership role, a sense of community and spiritual satisfaction, stratification, socialization, and spiritual support. Overall, this advances theory and research on the relational aspects of religious congregations, and more broadly to the literature on social settings. Limitations, directions for future research, and implications for theory and religious congregations also are discussed.     

A Proposal for a Spiritual Care Assessment Toolkit for Religious Volunteers and Volunteer Service Users

Based on the idea that volunteer services in healthcare settings should focus on the service users’ best interests and providing holistic care for the body, mind, and spirit, the aim of this study was to propose an assessment toolkit for assessing the effectiveness of religious volunteers and improving their service. By analyzing and categorizing the results of previous studies, we incorporated effective care goals and methods in the proposed religious and spiritual care assessment toolkit. Two versions of the toolkit were created. The service users’ version comprises 10 questions grouped into the following five dimensions: “physical care,” “psychological and emotional support,” “social relationships,” “religious and spiritual care,” and “hope restoration.” Each question could either be answered with “yes” or “no”. The volunteers’ version contains 14 specific care goals and 31 care methods, in addition to the 10 care dimensions in the residents’ version. A small sample of 25 experts was asked to judge the usefulness of each of the toolkit items for evaluating volunteers’ effectiveness. Although some experts questioned the volunteer’s capacity, however, to improve the spiritual care capacity and effectiveness provided by volunteers is the main purpose of developing this assessment toolkit. The toolkit developed in this study may not be applicable to other countries, and only addressed patients’ general spiritual needs. Volunteers should receive special training in caring for people with special needs.     

Demand-Withdraw Patterns in Marital Conflict in the Home

The present study extended laboratory-based findings of demand-withdraw communication into marital conflict in the home and further explored its linkages with spousal depression. U.S. couples (N = 116) provided diary reports of marital conflict and rated depressive symptoms. Hierarchical linear modeling results indicated that husband demand-wife withdraw and wife demand-husband withdraw occurred in the home at equal frequency, and both were more likely to occur when discussing topics that concerned the marital relationship. For both patterns, conflict initiator was positively linked to the demander role. Accounting for marital satisfaction, both demand-withdraw patterns predicted negative emotions and tactics during marital interactions and lower levels of conflict resolution. Spousal depression was linked to increased likelihood of husband demand-wife withdraw.     

Selflessness as a Foundation of Spiritual Transcendence: Perspectives From the Neurosciences and Religious Studies

Although of increasing scientific interest, the neurologic foundations of spiritual experiences remain ambiguous due to the neurological complexity of such experiences and the lack of a clear taxonomy of “spiritual experiences.” A previously proposed preliminary neuropsychological model of spirituality (Johnstone & Glass, 2008) suggests that decreased self-orientation (or increased selflessness), associated with reduced right hemisphere/right parietal lobe (RH/RPL) functioning, serves as a neuropsychological foundation of spiritual transcendence (defined as the ability to emotionally and cognitively connect with higher powers beyond the self or experience cosmic unity). This model was based on research that indicates that transcendent spiritual experiences are related to reduced activation of portions of the RH/RPL during religious rituals (e.g., Buddhist meditation, Christian prayer), as well as research that indicates that individuals with RH/RPL dysfunction report increased transcendence. This model has been supported by research with other populations (e.g., brain injury, epilepsy, tumor) and technologies (e.g., repetitive transcranial magnetic stimulation), although limitations in the model persist. The current article addresses such weaknesses by demonstrating the existence of “spiritual transcendence” as a psychometrically valid construct, identifying specific self-orientation processes (e.g., physical self, mental self, autobiographical self) that may serve as a foundation for transcendence, and explaining how transcendent experiences can involve both a decreased and enhanced sense of the self. To further support the model, citations from the texts of multiple faith traditions are offered to illustrate the importance of selflessness in transcendent experiences across diverse religions. Suggestions for future research and practical implications are offered.     

Family of Origin Predictors of Marital Outcomes Among Coptic Orthodox Christian Egyptian-American Couples

Despite the importance of family within the Coptic community, the extant literature on Coptic family relationships is remarkably limited. The purpose of this study was to explore parental marital quality and family of origin (FOO) quality as predictors of marital satisfaction and marital stability among Coptic Orthodox Christian Egyptian-American couples. Self-report survey data from 255 married Coptic couples living in the United States were analyzed using an actor-partner interdependence model. Results indicated husband FOO quality predicted both marital satisfaction (β =.51, SE?=?.18, p?=?.005) and marital stability (β?=?.51, SE?=?.22, p?=?.022) among Coptic husbands but not among Coptic wives. Results further indicated wife parental marital quality, wife FOO quality, and husband parental marital quality were not predictive of marital satisfaction or marital stability among Coptic husbands or wives. Clinical implications, limitations, and recommendations for future research are discussed.     

Religion and cognitive processing of trauma among newly returned US Iraq and Afghanistan veterans

Religion can provide a powerful meaning-making framework that promotes adaptive processing of potentially traumatic events. However, spiritual strain or distress might be associated with maladaptive perceptions of the meaning of possible traumas. These theoretical propositions have yet to be tested in the empirical literature (to our knowledge). This study examined associations between adaptive and maladaptive religious factors – labelled “seeking religious support” and “spiritual distress” and cognitive processing of trauma in a sample of 90 Iraq and Afghanistan Veterans recently returned from deployments. Results indicated that seeking religious support was positively, and spiritual distress was negatively, associated with adaptive processing but neither were linked with maladaptive meanings of trauma in the presence of known covariates (posttraumatic stress, depression, combat exposure, and social support). These findings demonstrate that religious/spiritual beliefs and behaviours may affect how trauma is adaptively processed in the months following war-zone deployments.     

Attachment strategies in Japanese urban middle–class couples: A cultural theme analysis of asymmetry in marital relationships

This study introduces a cultural theme analysis to assess within–culture variation in attachment, with special emphasis on asymmetry in Japanese marital roles. Thirty–nine young urban married Japanese couples were interviewed using a modification of the Adult Attachment Interview. The participants also described their marital experiences, viewed both from their own and from their spouse”s perspective, and the ego resiliency of their child. Husbands” attachment strategies vis–à–vis their parents and their adherence to the marital asymmetry theme conjointly influenced their marital attachment security. The secure husband’s strategy seemed to be enhanced by using his “motherly” wife as a secure base, thereby leading to higher marital attachment security. In contrast, the dismissing husband—when adhering to the marital asymmetry theme—appeared to further intensify deactivating strategies by downplaying the emotional significance of his motherly wife. Thus the marital asymmetry theme appears to have different psychological implications for Japanese husbands, depending on their attachment strategies (secure versus dismissive). Conceptual and methodological issues in the study of adult attachment from a cultural perspective are discussed.     

澳门和东北地区夫妻沟通模式与婚姻满意度研究

采用问卷调查法对澳门（118对）和东北地区（266对）夫妻进行研究,以检验两地夫妻沟通模式的差异,及其对婚姻满意度的主客体效应。结果发现：澳门夫妻双方回避沟通显著少于东北夫妻;两地夫妻报告的妻子要求/丈夫回避行为多于丈夫要求/妻子回避行为;建设性沟通对两地夫妻婚姻满意度正向预测力最强;要求/回避沟通只对澳门夫妻的婚姻满意度有负向预测力。两地妻子的建设性沟通都能显著正向预测丈夫的婚姻满意度,而只有东北地区丈夫的建设性沟通能正向预测妻子婚姻满意度。     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Revisiting the relationship between depressive symptoms and marital communication using an experimental paradigm: The moderating effect of acute sad mood

Although research has consistently demonstrated an association between depression and negative marital interactions, it remains unclear whether marital behaviors are specifically associated with depression, above and beyond the effects of a troubled marital relationship. Past research investigating this question has produced inconsistent results. In the present study, we re-examine this question and suggest that one possible reason for past inconsistencies is that across different investigations, samples may have differed in the acute mood state of the depressed partner. It is possible that the marital communication behaviors associated with depression only become evident during acute sad mood states. Seventy-one heterosexual couples who varied on marital satisfaction levels and wife depressive symptoms were videotaped during two marital problem-solving discussions, one of which was preceded by a sad mood induction for the wife. As predicted, results revealed a unique relationship between negative communication patterns and depressive symptoms only when wives had received a sad mood induction. Findings are discussed in light of interpersonal theories of depression.     

Women of Polygamous Marriages in Primary Health Care Centers

Clinical implications for working with polygamous families are discussed following a report of research among a sample of 126 Bedouin-Arab women from polygamous marriages who were being seen in primary health care centers. Of these, 94 were senior wives who were followed by another wife in the marriage, and 32 were junior wives, the most recent wife joining the marriage. Data revealed that senior wives reported lower self-esteem as compared to junior wives. Findings also showed that senior wives reported poorer relationships with their husbands compared to their junior counterparts. Often when a husband married a second wife, the marriage could be based on love, rather than parental arrangement, an exchange, or consanguinity as in the first. These factors also contribute to the senior wife's low self-esteem and marital dissatisfaction.     

Estimating the Extent of Religious and Spiritual Activity in Australia Using Time–Budget Data

The amount of religious and spiritual activity in a society is usually estimated by surveys, census data, participant records, and membership data. Most of these do not provide a comparison of religious with other activities and suffer from significant halo effects. Time–budget data provide the basis for estimating religious activity as a percentage of all time and enable comparisons with other similar activities. This analysis of time–budget data from a nationally representative sample of Australians reveals that religious and spiritual activities are engaged in by 10 percent of households, constitute 0.28 percent of all activities compared with 0.26 percent for sporting and cultural attendances and 1.49 percent for sport and outdoor leisure activities.