An examination of attachment,religiousness, spirituality and well-being in a Baptist faith sample

The purpose of this research was to examine a mediational model of attachment, religiousness and spirituality in predicting well-being in people of Christian faith. One hundred and eighty-five participants were recruited from Baptist churches and 19 from a Baptist-based university. Whereas no support was found for a mediational model of attachment, religiousness and spirituality in predicting well-being, support was found for a path model whereby greater levels of insecure attachment to God were associated with lower levels of religious spirituality (RS). In turn, lower levels of RS were associated with greater levels of emotional distress (ED). Therefore, for this sample of Baptists, having a secure attachment to God was related to an increase in religious behaviours, fulfilment with one's prayer life and belief in a purpose for life. It seems that increases in these religious and spiritual variables are related to less ED. This suggests that heightened connection with God, both through religious behaviours and heightened spirituality, is a beneficial pursuit for people of Christian faith.     

Genetic and environmental influences and covariance among meaning in life,religiousness, and spirituality

Meaning in life, spirituality, and religiousness have been empirically linked in previous research. This study aimed to advance knowledge of the interrelations among these variables by examining their heritable and non-heritable sources of influence, as well as the genetic and environmental contributions to their inter-relations. A sample of 343 middle-aged twins drawn from the Minnesota Twin Registry completed measures of meaning in life and spirituality. There was evidence that religiousness, spirituality, and meaning in life shared common genetic and environmental influences, suggesting that these people's attitudes concerning these variables may arise from shared factors. These results provide novel evidence of a shared genetic substrate for meaning in life, religiousness, and spirituality, and support the possibility that people's basic attitudes about the meaning of existence are commonly rooted in evolved biological factors and conjointly influenced through people's experiences with life.     

Prospective risk factors for subsequent exposure to potentially traumatic events

Abstract

In a sample of 1528 college students, we examined (1) whether several risk factors prospectively predicted exposure to potentially traumatic events (PTEs) over a 2-month period and (2) whether dependent events (i.e., those more likely to depend upon one's behavior or characteristics) and independent events were predicted by different risk factors. Logistic regression analyses indicated that overall subsequent PTE exposure was higher for women, those with more previous PTEs, and those who engaged in more binge drinking. Female gender and previous PTE exposure also predicted exposure to independent events. Subsequent dependent PTE exposure was predicted by more previous PTEs and binge drinking, and was somewhat higher in ethnic minority students. Implications for prevention efforts are discussed.     

Religiousness,spirituality, and eudaimonic and hedonic well-being

This study tested a conceptual model of religiousness/spirituality (R/S) and hedonic well-being (HWB; measured by life satisfaction and positive affect) by including eudaimonic well-being (EWB; measured by meaning in life) as a mediator. Given the multidimensionality of R/S, we examined whether and how the magnitudes of direct and indirect relationships varied for various aspects of R/S: organizational religious practices, private religious practices, daily religious/spiritual experiences, and subjective spirituality. Web survey data of 450 US American adults were analyzed using structural equation modeling. Results showed that EWB partially mediated the relation of daily religious/spiritual experiences and HWB; however, the other three aspects of R/S had no indirect relationships with HWB. Additionally, private religious practices and subjective spirituality indicated negative direct relationships with HWB. Approximately 68% of the variance in HWB was accounted for by the variables included in this model. Implications for research and clinical practice are discussed.     

Cumulative trauma,emotion reactivity and salivary cytokine levels following acute stress in healthy women

Background and Objectives: To better understand how trauma leads to poor health, this study examined whether cumulative trauma and emotion reactivity contribute to pro- (IL-1β) and anti-inflammatory (IL-10) salivary cytokine levels after stress.

Design: Seventy-three women, screened to be physically and mentally healthy, completed an acute stress paradigm and measures of lifetime trauma exposure.

Method: Saliva was collected 10?min before (i.e., baseline) and 35?min after the onset of a 10-min stressor. State negative and positive emotion were measured at baseline and post-stress.

Results: Most participants reported exposure to at least one trauma, with a mean of five. Cumulative trauma was associated with higher post-stress IL-1β and IL-1β/IL-10, but not with IL-10 or changes in emotion. Declines in positive emotion correlated with greater post-stress IL-1β.

Conclusions: These findings suggest that both cumulative trauma exposure and positive emotion have implications for salivary cytokine responses to acute stress. The inclusion of healthy women strengthens internal validity, and increases confidence that observed associations between trauma and salivary cytokine responses can be attributed to trauma, rather than to confounding health problems. This study adds to the growing literature examining how trauma may connect to cytokines, and ultimately, poor health.     

Untangling the mechanisms underlying the links between religiousness,spirituality, and better health

Religion and spirituality are major forces in the lives of Americans. A large and growing body of research indicates that specific aspects of religiousness and spirituality are associated with better physical and mental health. In this article, we differentiate some hypothesized mechanisms involving social, behavioral, psychological, and biological processes, and summarize some of the evidence pertaining to these pathways. This endeavor generates testable hypotheses for future research. Interdisciplinary research is especially well suited to examining these potential pathways, and social psychology can play a pivotal role in this future research agenda.     

A pilot study of a Scripture-based trauma healing model for adults in Nicaragua

With the rising attention to global trauma, there is increased interest in utilising effective trauma healing (TH) models, especially those that integrate a spiritual component. This paper examines the effectiveness of a Scripture-based TH model developed by the Trauma Healing Institute utilised in a pilot study with Nicaraguan adults who experienced non-sexualised-related crime, disaster-related trauma, and/or interpersonal violence. An additional focus of this study was on whether increased spiritual well-being would result from this healing model. In this first empirical study on the TH model, initial results indicated that participants (N?=?23) experienced both a reduction in trauma-related symptoms as well as an upward trend in spiritual well-being from pre-test to six-month follow-up. Spearman results also showed an inverse relationship between trauma symptoms and spiritual well-being. Factors that may have impacted results, limitations to this pilot study, and considerations for future studies are discussed.     

BDNF serum levels in subjects developing or not post-traumatic stress disorder after trauma exposure

Post-traumatic stress disorder (PTSD) is a syndrome resulting from exposure to a severe traumatic event that poses threatened death or injury and produces intense fear and helplessness. The neural structures implicated in PTSD development belong to the limbic system, an important region for emotional processing. Brain-derived neurotrophic factor (BDNF) is a neurotrophin that serves as survival factor for selected populations of central nervous system (CNS) neurons and plays a role in the limbic system by regulating synaptic plasticity, memory processes and behavior. Impaired BDNF production in the brain can lead to a variety of CNS dysfunctions including symptoms associated with PTSD. However, so far fewer studies have investigated this neurotrophin in patients with PTSD. Furthermore, given the multiple role of BDNF in various CNS disorders, it cannot be excluded that traumatic events per se may influence neurotrophin levels, without a direct association to the PTSD syndrome.     

Psychological sequelae of remote exposure to the September 11th terrorist attacks in Canadians with and without panic

The purpose of the present investigation was to examine the psychological impact of remote exposure to the events and aftermath of the terrorist attacks in the USA on September 11th, 2001, and to assess what differences, if any, exist between individuals classified with probable panic disorder and those without. Telephone interviews were conducted with 122 residents of the capital city of the Canadian prairie province of Saskatchewan in spring 2002 in order to gather information regarding current mood, fears and avoidance behaviours as well as current post‐traumatic stress disorder symptoms specific to September 11th. Consistent with previous findings and despite the remote nature of exposure, results indicated that the psychological well‐being and behaviour of participants with probable panic disorder was more adversely affected by the events and aftermath of September 11th than those without panic disorder. These results suggest that remote viewing of traumatic events can have a significant and lingering impact on psychological well‐being and behaviour and that these effects are more pronounced in those with panic disorder. Implications of the findings and future research directions 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.     

Differential Influence of Social Support in Emerging Adulthood Across Sources of Support and Profiles of Interpersonal and Non-Interpersonal Potentially Traumatic Experiences

Social support is protective against the negative effects of trauma, yet how these effects vary across sources of support and patterns of trauma exposure has not been examined. High co-occurrence exists among different types of trauma across domains and ages, yielding patterns of trauma exposure that may affect social support. This study identified profiles of potentially traumatic events (PTEs) experienced by 252 college students and examined the relationships between social support and mental health across these profiles. Five profiles emerged: “Non-Interpersonal Trauma Exposure,” “Adult Intimate Partner Violence,” “Poly-trauma Exposure,” “Low Trauma Exposure,” and “Childhood Family Violence.” The link between social support and adjustment differed across profiles. Family support was valuable for promoting resilience across patterns of PTEs. Friend and romantic partner support were related to lower mental health problems. Support from family and friends is particularly valuable in the context of adult intimate partner violence and childhood family violence.     

Cumulative trauma and midlife well-being in American women who served in Vietnam: effects of combat exposure and postdeployment social support

Background and Objectives: Research increasingly demonstrates that trauma exposure can have cumulative effects, yet much remains to be learned about effects of cumulative trauma, particularly regarding longer term adjustment. One such trauma, combat exposure, is insufficiently understood, especially for women, who are increasingly engaged in professional combat activities. Design: The study comprised a cross-sectional survey assessing multiple aspects of current well-being in women approximately 25 years after their service in Vietnam during the Vietnam War. Methods: Participants were 1374 women (78% military and 22% nonmilitary; mean age = 59.7). This study investigated the relations between three separate categories of trauma exposure (childhood, adulthood, and combat) and well-being and examined whether perceived social support at return from Vietnam moderated the association between combat exposure and well-being. Results: While both childhood and adulthood trauma exposure related to midlife well-being, combat exposure still uniquely predicted outcomes. Further, postdeployment perceived social support moderated the association of combat and well-being: recollected higher perceived social support at homecoming buffered participants from the links between combat exposure and well-being. Conclusions: These results may have important implications for interventions to reduce the impact of traumatic experiences, particularly in light of the increasing exposure of women to direct combat events.     

Associations of general religiousness and specific religious beliefs with coping appraisals in response to Hurricanes Katrina and Rita

An emerging scientific literature is investigating the construct of “compassionate love,” love that is “centered on the good of the other,” a construct empirically linked to physical and mental health. We evaluated effects of an 8-week, 16-hour programme for physicians, nurses, chaplains, and other health professionals, using nonsectarian, spiritually based, self-management tools. Participants were randomised to intervention (n = 30) or wait-list (n = 31). Pretest, post-test, 8- and 19-week follow-up data were gathered on six measures of prosocial qualities. Favorable treatment effects (p<0.05) were found for compassionate love (d = 0.49), altruistic actions (d = 0.33), perspective-taking (d = 0.42), and forgiveness (d = 0.61). Treatment adherence fully mediated effects on compassionate love. Furthermore, stress reduction mediated treatment effects on compassionate love, perspective-taking, and forgiveness; each also mediated gains in caregiving self-efficacy. This encouraging evidence suggests that nonlaboratory psychospiritual interventions can boost compassionate love to benefit the recipients and the larger society.     

累积创伤对儿童复杂性创伤后应激障碍的影响：经验回避与消极认知情绪调节策略的中介作用

为探讨儿童的累积创伤与复杂性创伤后应激障碍(CPTSD)的关系机制,研究以方便取样法选取河南省7所小学的3478名4~5年级、有创伤经历的儿童为被试,采用创伤经历核查表、抑郁的行为激活问卷、认知情绪调节问卷和国际创伤问卷进行测试。结果发现:(1)累积创伤、经验回避、消极认知情绪调节策略和CPTSD之间具有显著相关性,且累积创伤能够显著正向预测CPTSD;(2)经验回避和消极认知情绪调节策略在累积创伤和CPTSD之间起显著的中介作用。具体为:一是经验回避的中介作用;二是灾难化的中介作用;三是经验回避-自责、经验回避-沉思、经验回避-灾难化的链式中介作用。因此,减少创伤事件的发生,激活儿童行为,调整消极认知情绪是改善和预防儿童CPTSD的重要途径。     

Coping with major life events: the role of spirituality and self-transformation

The aim of the current study was to explore the process of self-transformation as a result of coping with a major life event, and to address the role, if any, that spirituality plays within the coping and transformational process. Using grounded theory methodology, six participants were interviewed over a period of 6 months. The findings, supportive of previous research, produced a preliminary model illustrating transformation as a gradual process. The core category was identified as “openness,” in that by being open to others or to the “Transcendent,” the participants were able to let go and transform. It was theorized that openness, in this sense, enables acceptance of material deriving from a realm of self beyond the everyday ego. Indeed, such a journey of transformation crucially seems to entail expanding the conception of self beyond customary limits. Understood in this way, transformation may be conceptualized as a process of continual movement into the unconscious, where the totality of the self is awakened, resulting in a reinterpretation of life purpose. The consequences of the transformation for participants were positive in nature. The role that spirituality plays within the coping and transformation process was seen to manifest as being subtle and unfolding and/or supportive.     

Sound escapes: images of spirituality from music teachers and students

This on-going piece of research seeks to identify what music teachers, performers and students from high school through to university understand by the word spirituality in relation to music. From this it is hoped to be able to look at the relevance of the term spirituality in the music classroom. In this paper, data are presented from qualitative research gained in the form of interviews with 37 respondents and four focus groups of children, and quantitative research from questionnaires completed by 38 trainee music teachers. From these data, we identified five themes relating to the respondents’ understanding of the term ‘spirituality’ in relation to music. These were: to what extent spirituality is seen as a religious concept; whether spirituality is an inner or outer experience; to what extent words are relevant to spiritual experiences; the role that knowledge and emotion play and whether musicians experience a sense of spirituality more when listening or performing. From these data we go on to identify implications for the music classroom.     

Spirituality,religiousness, personality as predictors of stress and resilience among middle-aged Vietnamese-Born American Catholics

ABSTRACT

The aim of this study was to examine the predictive power of spirituality and religiousness in terms of well-being. Spirituality and religiousness were measured by the ASPIRES Scale. Participants in this study were 171 middle-aged Vietnamese-born American Catholics. Results indicated that both resilience and stress significantly related to Prayer Fulfillment, Religious Involvement, and Religious Crisis, and Universality related significantly to resilience. A series of hierarchical multiple regressions examined the incremental predictive validity of spirituality and religiousness over gender, religious status, and personality. Results demonstrated that spirituality and religiousness incrementally predicted stress overload and resilience in midlife over these other variables (Δ R² scores ranged from .02 to .06). These findings provided further support for the hypothesis that spirituality and religiousness are important resources for managing stress and maintaining resilience for middle-aged Vietnamese-born American immigrants.     

Social network as a moderator in the relation between trauma exposure and trauma reaction: a survey among UN soldiers and relief workers

Social network as a moderator between trauma exposure and post-trauma symptomatology was studied. Two samples--relief workers and UN soldiers--were assessed on trauma exposure, social network and three dependent measures related to post-trauma reactions. Regression analysis and interaction plots were used to determine the presence of interaction effects between trauma exposure and social network. All four network variables moderated the relationship between trauma exposure and post-trauma reactions among relief workers, while among UN soldiers only two such buffer effects were found. Furthermore, among UN soldiers one of these interaction effects was reversed, indicating social support to be important for those low on trauma exposure, while among relief workers support was important in the high-exposure condition. The results indicate a difference with respect to the importance of social network as a moderator between groups exposed to different kinds of war trauma. Differences in motivational systems may also exist. However, further research will have to establish this.     

Development and Evaluation of the Belief Acceptance Scale

The Belief Acceptance Scale (BAS) is a nine question scale that was developed to evaluate how open and accepting an individual is to other people’s beliefs across interdependent life domains. The purposes of this article are to demonstrate the internal consistency of the BAS and examine the instrument’s substructure and to correlate the BAS with validated measures of religiosity and demographic data gathered from a web-based Survey of Spiritual Experiences. The BAS focuses on cultural beliefs instead of religious motivations and was designed to be administered to religious and non-religious individuals. Three domains of belief acceptance were tested: the internal or subjective openness to other beliefs (Psychological Domain), willingness to participate in other ideologies and rituals (Reciprocal Domain), and the willingness to date or marry outside one’s belief system or cultural background (Social Domain). Responses from 350 individuals were correlated and analysed to estimate the scale’s internal consistency and subscale structure. Analyses support the validity of the BAS scores in that they demonstrate expected correlations with demographic data and standardised measures of religiosity. The results show that the BAS is an internally consistent scale with a coherent substructure that adequately measures openness to other beliefs, ideologies and belief systems.