Multidimensional Inventory for Religious Spiritual Well-Being (MI RSWB 48): Validation with Iranian psychiatric outpatients

ABSTRACT

The aim of this study was to investigate the validation of the Multidimensional Inventory for Religious Spiritual Well-Being (MI RSWB 48) in a convenience sample of 250 Iranian psychiatric outpatients. In addition to the MI RSWB 48, the patients completed the Spiritual Well-Being Scale (SWS), the WHO-5, the PHQ-9, and the PHQ-15. Cronbach’s α for the MI RSWB 48 was .84, and for its subscales ranged from .33 (Hope Transcendent [HT] Subscale) to .89 (General Religiosity [GR] Subscale). The SWS score had the highest positive correlation with the MI RSWB 48 score. Two factors identified for the scale. The religiosity spirituality score of female patients was significantly higher than the score of the male patients. The MI RSWB 48 can be considered as a suitable tool for evaluating different aspects of religiosity and spirituality in Iranian society. The HT Subscale may need modification to improve its internal consistency.     

Prevalence,Predictors, and Implications of Religious/Spiritual Struggles Among Muslims

The current investigation explored prevalence, predictors, and psychological implications of religious and spiritual (r/s) struggles among an Israeli‐Palestinian, Muslim sample. R/s struggle was assessed by the Religious and Spiritual Struggles Scale (Exline et al. 2014), a newly developed scale that assesses a wide array of r/s struggles. Factor analysis of the scale in this study revealed five factors of struggle: Divine and Doubt, Punitive Entities, Interpersonal, Moral, and Ultimate Meaning. Of the 139 Muslim participants, between 1.4 percent and 40.2 percent experienced various r/s struggles. Positive God image and fundamentalism predicted lower levels of struggle, whereas negative God image and universality predicted higher levels of struggle. After controlling for religious variables, we found that both depressive symptoms and generalized anxiety were predicted by Punitive Entities and Ultimate Meaning struggles, while satisfaction with life was predicted by Interpersonal struggle. Possible explanations and implications of the findings are offered, and the limitations of the study are discussed.     

Religious Problem Solving and the Complexity of Religious Rationality Within an Iranian Muslim Ideological Surround

Comparative rationality analysis formally examines the incommensurable social rationalities that theoretically exist within religions and the social sciences according to the ideological surround model (ISM) of the psychology of religion. This study extended these procedures to a new cultural context: 220 Iranian university students responded to the Religious Problem‐Solving Scales developed by Pargament et al. (1988). As hypothesized, the Collaborative Problem‐Solving Style was consistent, and the Self‐Directing Style inconsistent, with Iranian Muslim religious and psychological adjustment. The Deferring Style had ambiguous implications. Comparative rationality analysis demonstrated that sample interpretations of these styles explained greater variance in adjustment than did the original scales. These procedures also yielded the unexpected discovery that the Deferring Style included a secular as well as a religious form of Iranian rationality. These data most importantly support the ISM claim that “future objectivity” requires empirical analyses of the incommensurable rationalities operating within the psychology of religion.     

Spiritual struggles and compassion: the positive side of moral concerns

A large body of research has focused on the negative consequences associated with spiritual struggles, with little consideration to the potential positive aspects of these experiences. To fill this void in literature, we investigated the relationship between spiritual struggles and state compassion using film methodology. The results of this study show that the moral concerns component of spiritual struggles is the only one that predicted feelings of compassion, and this relation was not explained by other individual differences factors. The results demonstrated that one facet of spiritual struggles can predict positive outcomes, such as compassion.     

Validation of the Patient Health Questionnaire-2 with Iranian students

ABSTRACT

Depression is a serious public health problem in community settings and primary care. The Patient Health Questionnaire-2 (PHQ-2) is a brief screen for depression. The PHQ-2 has not had its validity examined in academic settings in Iran. A cross-sectional study was conducted to investigate the reliability, validity, and factorial structure of the PHQ-2 in a convenience sample of 157 Iranian volunteer college students selected from the Iran University of Medical Sciences. Participants completed the PHQ-2, and the Loneliness Scale (LS). The mean score of the PHQ-2 was 2.26 (SD?=?1.64). The Cronbach's α coefficient was .74, indicating high internal consistency. The PHQ-2 correlated .68 with the LS, demonstrating good construct validity. The results of the factor analysis of the PHQ-2 identified one factor labeled: General depression (79.87% of the variance). The PHQ-2 has a unidimensional structure, acceptable validity and reliability, and it can be used in the non-clinical settings in Iran.     

Muslim Distress Mobilization Hypothesis: complex roles of Islamic Positive Religious Coping and Punishing Allah Reappraisal in Iranian students

Muslim religious coping may include distress mobilisation effects that explain why adaptive and maladaptive forms of religious coping correlate positively rather than nonsignificantly, as they usually do in the West. In this study, 147 Iranian university students responded to Islamic Positive Religious Coping (IPRC) and Punishing Allah Reappraisal (PAR) Scales along with Religious Orientation, Perceived Stress, and mental health measures. IPRC and PAR correlated positively, and procedures accounting for their covariance were essential in disambiguating their implications. IPRC predicted stronger Intrinsic and Extrinsic Personal Religious Orientations, but PAR displayed no relationship with religious motivations. PAR pointed toward broadly negative mental health influences with IPRC displaying limited ties with adjustment. PAR partially mediated some Perceived Stress relationships with poorer mental health. These data offered some support for a Muslim Distress Mobilization Hypothesis, but also uncovered issues that require further clarification.     

The Role of Culture in the Relationship Between Religiosity and Psychological Well-being

Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship between measures of religiosity and psychological well-being and that the particular cultural and religious context should always be considered in studies dealing with this issue.

Religious education for spiritual bricoleurs? the perceptions of students in ten Christian-ethos secondary schools in England and Wales

ABSTRACT

Religious Education (RE) in England and Wales functions within a post-secular culture. In the last fifty years, approaches characterised by academic rigour, impartiality, and professionalism have been prioritised. In this post-secular culture, the notion of bricolage aptly describes how some young people seek meaning, explore the spiritual dimension of life, with fragmented understandings of, experiences and encounters with the religious traditions. This paper draws on data from an empirical research project involving 350 students, to explore why students in ten Christian-ethos secondary schools in England and Wales recognised Religious Education (RE) as a significant contributor to their spiritual development. The analysis is illuminated by employing the concept of a narthical learning space (NLS) as the lens with which to examine young people’s experiences. Three aspects of RE are explored: the debating of existential questions; opportunities to theologise and reflect; and encounters with the beliefs, practices, and opinions of others. This article argues that the concept of RE as a narthical learning space alongside the notion of young people as spiritual bricoleurs illuminates how the students in this study interpret the contribution of RE to their spiritual development.     

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.     

Spiritual and Religious Implications of Aging with HIV: A Conceptual and Methodological Review

ABSTRACT

Spirituality and religious practices can buffer people from stressful life circumstances and promote positive biopsychosocial outcomes. The beneficial effects of spirituality and religious practices have been documented in aging and HIV. Unfortunately, little is known about spirituality and religious practices in older adults with HIV. As the number of older adults with HIV increases, with an estimated 91,000 adults over 50 being diagnosed with this disease in the United States, spirituality and religious practices may help HIV-positive people to age successfully. Crisis competence and spiritual trajectories are ways of conceptualizing spiritual development when confronting aging with a life-changing event such as a being diagnosed with HIV. Methodological issues in studying spirituality in adults aging with HIV are identified including defining spirituality and religiosity, heterogeneity of the population, timing of diagnosis, mode of transmission, sexual orientation, religious and cultural stigma, and hardiness. Implications for possible interventions are also posited.     

Validation of the Multidimensional Blood/Injury Phobia Inventory: Evidence for a Unitary Construct

The Multidimensional Blood/Injury Phobia Inventory (MBPI) was developed from a theoretical framework to characterize a broad range of feared stimuli and phobic reactions associated with this pathology. The MBPI consists of 40 items that cross 4 types of stimulus content (injections, hospitals, blood, injury), 5 types of phobic responses (fear, avoidance, worry, fainting, disgust), and a self versus other focus. This study reports on administration of the MBPI to 558 undergraduates, 9 of whom had blood/injury phobia. The instrument had a Cronbach's alpha of .91 and demonstrated good concurrent validity, convergent validity, and discriminant validity. One large factor emerged in an unrotated principal components analysis, suggesting that blood/injury phobia is a unitary psychometric construct. Exploratory factor analyses revealed a 6-factor solution defined by stimulus content domains and fainting, each of which may be important to consider clinically when assessing the unique concerns of treatment-seeking individuals.     

Spiritual Intelligence Self-Assessment Inventory: Psychometric properties of the Portuguese version of SISRI-24

ABSTRACT

Spiritual intelligence has gained increasing importance as an academic construct in the field of psychology. We present the psychometric properties for the Portuguese adaptation of the Spiritual Intelligence Self-Report Inventory-24, SISRI-24. The exploratory analysis showed a factorial structure different from the original scale, comprising three factors instead of four as in the original version, in which “Transcendental Awareness” was removed. The confirmatory factorial analysis revealed adjustment to a three-factor model for the Portuguese version. The main indexes of adjustment are generally better than the original four-factor version, suggesting the adequacy of this solution for the Portuguese population. The analysis with the convergent measures (SWBQ and MPWQ) provides evidence of the construct’s validity and criterion. The results are promising, allowing us to proceed with the uses of this tool for measuring spiritual intelligence, which may, however, be improved in the future.     

Interview With Dr. Judith Miranti: A Servant Leader and Advocate for the Association for Spiritual,Ethical, and Religious Values in Counseling

Dr. Judith Miranti has contributed over 40 years of service to the Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVIC). The purpose of this article is to highlight and recognize a pioneer and influential leader of ASERVIC. The interview discusses Dr. Miranti's (a) historical knowledge and memories of the development of ASERVIC, (b) involvement in ASERVIC in various leadership roles and with others who influenced her, and (c) hope for the future of ASERVIC.     

自我概念对主观幸福感预测的内隐社会认知研究

从内隐社会认知的观点出发研究自我概念和主观幸福感的结构,并在此基础上探讨自我概念对主观幸福感的影响,得到以下结论:在中国大学生样本中(1)自我概念是双重的,存在外显自我和内隐自我两种成分;(2)主观幸福感结构是双重的,存在外显幸福感和内隐幸福感两种成分;(3)自我概念对主观幸福感的预测模型为:外显自我预测外显幸福感,内隐自我预测内隐幸福感。     

Chapter 9: A Christian Education for the Spiritual Growth of Senior Adults

SUMMARY

Spiritual maturity among older adults is not automatic. The achievement of this most significant and worthy goal is, in part, an individual's choice. However, it is assisted by the deliberate efforts of Christian education, as a church seeks to meet the needs of seniors by appealing to their life concerns. How this is done may vary, but the needs and interests of senior adults dictate that it must be done. This article provides an overview of older adults' needs as they relate to spiritual development, and then offers some general suggestions a church might consider for guiding them toward spiritual maturity.     

Ethnic Speech and Ethnic Action as Ethnic Behavior: Part 2. Validation of the Brunel Ethnic Behavior Inventory

This study sought to validate the Brunel Ethnic Behavior Inventory (BEBI) as a measure of two aspects of “doing” (i.e., ethnic speech and ethnic action) among the “ways of ethnicity” identified by Verkuyten. It also evaluates the construct validity of the BEBI alongside the Multigroup Ethnic Identity Measure-Revised (MEIM-R) and evaluates the BEBI and the MEIM-R (the latter of which measures exploration as “thinking” and commitment as “feeling” among ways of ethnicity) regarding criterion-related validity. Across two samples (n = 120 for Sample 1 and n = 148 for Sample 2), the BEBI and the MEIM-R performed suitably with regard to construct validity. However, the BEBI arguably performed better with regard to criterion-related validity (i.e., in predicting scores on life satisfaction, flourishing, positive and negative moods, and positive and negative emotions). Implications for validation studies on ways of ethnicity are discussed.     

Spiritual and Religious Attitudes in Dealing with Illness in Polish Patients with Chronic Diseases: Validation of the Polish Version of the SpREUK Questionnaire

Although providing religious/spiritual (SpR) support to sick has received in Poland growing attention in the scientific literature, little has been written about how to measure whether patients are in search for SpR or may already have trust in such a resource helpful to cope with disease. The Polish version of the SpREUK questionnaire was validated in a sample of 275 patients with chronic diseases. Both explorative and confirmatory factor analysis confirmed the already established three subscales, i.e., Search, Trust, and Reflection, with good internal consistency coefficients (Cronbach’s α between .74 and .91). The instrument appears to be a good choice to be used in both secular and religious societies.     

基于六省会城市居民的主观幸福感研究

本研究在全国省会城市范围内取样,对中国城市居民主观幸福感量表的心理测量学特性进行了检验,并以此为线索对该量表进行了修订和完善,形成了由40个项目组成的中国城市居民主观幸福感量表(修订版);并将常模样组扩展到全国,取得了中国城市居民主观幸福感量表(修订版)的全国参考常模;同时,尝试对构成中国城市居民主观幸福感各个评价维度的权重进行考察,以使量表分数的合成更为科学.     

The Importance of Religious Orientation and Purpose in Life for Dying Well: Evidence from Three Case Studies

ABSTRACT

As older adults approach the end of their lives, it is not uncommon to find a decrease in subjective well-being. However, a number of studies have indicated that elders with an intrinsic rather than extrinsic religious orientation often are able to keep a high level of subjective well-being even if they are close to death. In a previous quantitative study, only intrinsic religiosity was indirectly and positively related to subjective well-being in a sample of 103 relatively healthy older adults and 19 hospice patients (aged 61 +), mediated by shared spiritual activities and purpose in life. Extrinsic religiosity, by contrast, was indirectly and negatively related to subjective well-being. To explore in greater depth how religious orientation might influence subjective well-being at the end of life, we used the method of objective hermeneutics to examine semi-structured qualitative interviews with three older male hospice patients (aged 79, 80, and 98) on religion/spirituality and attitudes about death and dying. Results of the analyses revealed that the intrinsically religious respondent maintained his sense of cosmic purpose in life, which continued to be a source of satisfaction for him, unaffected by his terminal illness. The two extrinsically religious respondents, however, did not find solace in their religion and, hence, were unable to cope with their physical and emotional dependence and vulnerability. The findings suggest that an intrinsic religious orientation is most likely to be related to a cosmic sense of purpose in life, which facilitates subjective well-being even in the face of death.     

Well-being of mothers of children with mental retardation: An evaluation of the Double ABCX model in a cross-cultural context

The present study was designed to compare the psychological well-being of mothers of children with mental retardation in the USA and Korea. The Double ABCX model of stress proposed by McCubbin and Patterson (1983) was evaluated for the two national groups. Thirty-eight American and 40 Korean mothers participated in the home-visit interview. The path models in the present study partially supported the ABCX model, but different path models for the two national groups provided important explanations for the well-being of mothers from the two nations. The cause of stress for the American mothers was specific to the individual variables. For Korean mothers, cultural values that carry social influence were more strongly associated with their attitudes towards the child and their experience of stress.