Search

This paper presents the results of a survey conducted among people walking the pilgrimage route to the shrine of St James in Santiago de Compostela. The aim of the research was to investigate how a pilgrimage on the Camino de Santiago among a married couple or family affects marital or familial relationships, whether walking the trail to Compostela together influences the behaviour of family members towards each other and whether it forms positive attitudes and behaviour. The empirical basis of the study is the results of a survey among respondents who made the Camino de Santiago pilgrimage, as well as in-depth interviews conducted with 24 spouses of pilgrims along the Way of St James. The study revealed that doing the pilgrimage as a married couple or family had a positive impact on intra-family relationships. According to the interviewees, going on the pilgrimage together helped to strengthen marital bonds and trust, improve communication and mutual connection, show care and affection and improve contact with children. [ABSTRACT FROM AUTHOR]

Research has shown that stress impacts on people's religious beliefs. However, several aspects of this effect remain poorly understood, for example regarding the role of prior religiosity and stress-induced anxiety. This paper explores these aspects in the context of the recent coronavirus pandemic (COVID-19). The latter has impacted dramatically on many people's well-being; hence it can be considered a highly stressful event. Through online questionnaires administered to UK (n = 140) and USA (n = 140) citizens professing either Christian faith or no religion, this paper examines the impact of the coronavirus crisis upon common people's religious beliefs. Anxiety about the coronavirus and prior religiosity showed an interaction effect upon change in religious beliefs (t(276) = 2.27, p =.024): for strong believers higher anxiety about coronavirus was associated with increased strengthening of religious beliefs (r =.249), while for non-believers higher anxiety about coronavirus was associated with increased scepticism towards religious beliefs (r = −.157). These observations are consistent with the notion that stress-induced anxiety enhances support for an individual's existing ideology already embraced before a stressful event occurs. This study sheds light on the psychological and cultural implications of the coronavirus crisis, which represents one of the most serious health emergencies in recent times. [ABSTRACT FROM AUTHOR]

This paper examined gender (N = 1406;77.7% women) patterns of religious coping and psychological impact following the devastating 2023 Syrian earthquakes. Measures in this nation-wide convenience sample study included positive religious coping (PRC) and negative religious coping (NRC) using the Brief Religious Coping Scale (RCOPE), and probable PTSD, depression, and anxiety, using the PCL-5, PHQ-9, and GAD-7, respectively. Women reported higher endorsement of PRC items while men higher endorsement of NRC items. Within the women only sample, lower education and lower income, education and younger age predicted PRC and NRC, respectively. NRC was strongly positively associated with PTSD, depression and anxiety; while, PRC was positively associated only with PTSD. These vulnerable women require targeted support to adopt more adaptive religious coping strategies. [ABSTRACT FROM AUTHOR]

The paper reports the results of an exploratory online survey among German, Austrian, and Swiss hospital chaplains (n = 158, response rate 17%) to identify the ethical conflicts they encounter in their work. Respondents indicated that questions surrounding end-of-life care are predominant among the conflicts faced. Chaplains get involved with these conflicts most often through the patients themselves or through nursing staff. Most encounters occur during pastoral care visits rather than in structured forms of ethics consultation such as clinical ethics committees. The results add to the ongoing discussion of chaplains as agents in ethics consultation within healthcare systems as well as their specific role and contribution. [ABSTRACT FROM AUTHOR]

Using a mixed-method approach, this present study examined the roles of calling and the relation between life goals and spiritual values among early childhood professionals in New Zealand. Among the 102 participants who completed the surveys, 24 participated in the follow-up individual interviews. In line with previous research, results showed that the five spiritual values—conformity, universalism, tradition, benevolence, and security—positively correlated with at least three intrinsic life goals, but showed a negative correlation with at least three of the four extrinsic goals. In addition, all non-spiritual values—self-direction, stimulation, hedonism, achievement, and power—correlated negatively with at least three of the intrinsic life goals. A similar pattern was found between the correlation between all non-spiritual values and extrinsic life goals. Interview data showed that participants who self-identified as having experienced a call to work with young children actively engaged with their calling. They also affirmed that their calling was experienced at a deeply personal and emotional level. Participants also recognized the important impact of life goals, personal and spiritual values on their work. This paper concludes with implications for future research and practice. [ABSTRACT FROM AUTHOR]

The Spiritual Well-Being Questionnaire (SWBQ) was developed from a theoretical understanding that spiritual well-being (SWB) is expressed in the quality of relationships that each person has across one or more of four domains, namely with self, others, environment and/or with a transcendent other. Based on the SWBQ, the Spiritual Health And Life-Orientation Measure (SHALOM) is unique in that it compares each person's lived experience with their ideals on the 20 items reflecting the four domains of SWB. This paper builds on previous reviews of the SWBQ-SHALOM, by providing breadth and depth of data and their validity, from a wide range of sources, and expressing the instrument's usefulness in a variety of settings. It provides an overview with details from 60 studies that started with the SWBQ-SHALOM. Presented herein are ideas on what can be done with further investigations of this vital aspect of life. [ABSTRACT FROM AUTHOR]

In recent years, spirituality and the meaning of life are becoming increasingly important variables in the study of well-being, health, and happiness. The concept of spiritual intelligence (SI) was suggested as a potentially significant construct expanding our understanding of psychological determinants of human functioning. The aim of this paper was to investigate the factorial validity of the Spiritual Intelligence Self-Report Inventory (SISRI; King, 2008) in the context of research on a general factor of spiritual intelligence as a psychological construct. The SISRI was administered to 833 adults in Poland. A four-factor solution with one second-order factor of spiritual intelligence provided an inadequate solution. A four-factor solution with correlated factors and a reduced number of items provided an adequate fit to the data. It is concluded that so far, no data are supporting a single factor of SI measured by SISRI-24, and previous studies, including the original study, show that the measurement with this scale is highly problematic. Without a strong theory and proper measurement, the development of this highly promising area of research may be hindered. [ABSTRACT FROM AUTHOR]

In this paper, we employed data from the 2011 Miami-Dade Health Survey (n = 444) to formally test whether the association between religious struggles and psychological distress is mediated by psychosocial resources. We found that religious struggles were associated with lower levels of social support, self-esteem, the sense of control, and self-control. We also observed that religious struggles were associated with higher levels of non-specific emotional distress, depression, and anxiety, but not somatization. Our mediation analyses revealed significant indirect effects of religious struggles on emotional distress (not somatization) through social support, self-esteem, and the sense of control, but not self-control. [ABSTRACT FROM AUTHOR]

Drawing on the Job Demands-Resources (JD-R) theory, this study examines the relationship between workplace incivility and workers' psychological well-being. A related aim is to examine the link between workers' religiosity and their well-being, with workplace incivility moderating this nexus. Data were collected from 247 employees identified from private sectors (in Jordan and the UAE) via online-survey questionnaire. Factor analysis and hierarchical moderated multiple regression models were used to test the hypotheses. Study results show that workers' religiosity is positively and significantly associated with their psychological well-being, while workplace incivility is negatively (but insignificantly) associated with workers' psychological well-being. In addition, and contrary to our expectations and prior studies, our results suggest that workplace incivility strengthens the direct relationship between religiosity and well-being. The mechanism of this intersection may propose that rude and uncivil treatments positively predict self-blame, something that may lead the targets to become more religious to get recovery from different types of incivility and stressful life events. This study highlights the contextual applicability and possible extension of the JD-R theory through extending its model to religiosity and well-being of employees in a diverse cultural context in the Middle East. [ABSTRACT FROM AUTHOR]

Despite the fact that age is associated with higher religiosity, the aging European population has experienced a noticeable religiosity decline over recent decades. This study aimed to explain this paradox and to link it to an intergenerational shift in the pattern of values (as conceptualized by Shalom Schwartz). We conducted extended mediation analyses on the relationships between generational affiliation and the level of personal religiosity via human values in two studies (European Social Survey round 7, N = 29,775; and European Social Survey rounds 1–9, N = 224,314). Our results confirm a pronounced trend of religiosity decline and explain this process by changes in personal values. In particular, Europe's generational increase in openness to change values explains religiosity decline above and beyond the effect of people's developmental age. We conclude that the perspective of human values provides a significant rationale for further research on religiosity, in relation to both past and future generations of Europeans. [ABSTRACT FROM AUTHOR]

The purpose of this study was to estimate a regression model that best predict symptoms of depression among Black Seventh-day Adventists in the United States. The sample (n = 3,570) was drawn from the Biopsychosocial Religion and Health Study, a sub-study of the larger Adventist Health Study-2 consisting of a random sample (n = 10,998) of Adventists. The results of the study showed that poor sleep quality, hostility, stress, and perceived discrimination were all predictors of symptoms of depression, while religious involvement decreased the likelihood of experiencing those symptoms. [ABSTRACT FROM AUTHOR]

In Iran, spirituality is one of the most critical factors affecting veterans' health. The present study aimed to determine the mediating role of ego resilience in the relationship between spirituality and trait gratitude with post-traumatic growth in Iranian veterans with PTSD. In the present descriptive and correlational study, 300 veterans with PTSD were hospitalized and treated at Isar Psychiatric Hospital in Ardabil in 2021 and were selected as the sample. Data were collected using Tedeschi and Calhoun's Traumatic Developmental Questionnaire, Parsian and Dunning, Mc Cullough et al.'s Trait Gratitude Questionnaire, and Block et al.'s Ego Resilience Questionnaire. Based on the obtained results and various fit indices, the direct and indirect relationships between spirituality, trait gratitude, ego resilience, and post-traumatic growth in veterans with post-traumatic stress disorder were confirmed (p < 0.01). Also, spirituality and trait gratitude through ego resilience indirectly affected the post-traumatic growth of veterans with PTSD (P < 0.05). Thus, targeting these three components through psychological therapies may effectively increase post-traumatic growth in veterans experiencing trauma. [ABSTRACT FROM AUTHOR]

This study aims to reveal the feelings, difficulties, attitudes, and spiritual coping status of Turkish patients with Type 2 diabetes mellitus toward fasting during Ramadan. The sample of this descriptive qualitative study consists of 14 patients diagnosed with Type 2 diabetes. We determined two main themes and relevant sub-themes. The first was "the feelings and difficulties experienced due to diabetes mellitus" with the sub-themes of "negative emotions" and "difficulties in fasting." The second theme was identified as "religious and spiritual coping" with the sub-themes of "believing the disease comes from God," "having difficulty in adhering to disease-specific practices while fasting," and "feeling that fasting facilitates coping and provides relief." In conclusion, it was determined that the patients continued to fast despite the difficulties and that fasting facilitated coping and provided relaxation. [ABSTRACT FROM AUTHOR]

Drawing on ecological theory, the current study examined the associations of religious versus secular environments, relationship with the mother, and personal characteristics (religious coping strategies; self-mastery; sexual self-concept) with the life satisfaction of Israeli Young Modern Orthodox women and a comparison group of secular women. A sample of 362 women aged 18–29 completed quantitative questionnaires. High levels of sexual self-concept and self-mastery, positive religious coping strategies, and supportive relationship with the mother were associated with higher life satisfaction. Supportive relationships with mothers moderated the association between religious coping strategies and life satisfaction. Theoretical and practical implications are discussed. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has been shown to affect both physical and mental health. Because of this mental health burden, it is important to pay attention to issues such as the relationship between spiritual health, death attitudes and meaning in life – all issues made more prominent during the pandemic. This study was conducted to determine the correlation between these three factors - spiritual health, meaning in life, and death attitudes, among patients with COVID-19 discharged from the intensive care units of hospitals affiliated with Tehran University of Medical Sciences, Tehran, Iran. This cross-sectional, descriptive-analytical study was conducted between April 2020 and August 2021 with 260 participants. The data collection instruments were a demographic characteristics questionnaire, Polotzin and Ellison's Spiritual Health Questionnaire, The Meaning in Life Questionnaire (MLQ), and Death Attitude Profile-Revised (DAP-R). The correlation between meaning in life, spiritual health, and death attitudes was determined by Spearman's correlation coefficient. The research results showed that there is an inverse and significant correlation between spiritual health and death attitudes (p = 0.01); an inverse, but insignificant correlation between existential health and subscales of death attitudes, except for the subscales of approach acceptance and neutral acceptance (p > 0.05); and an inverse, but insignificant, correlation between spiritual health and death attitudes, (p > 0.05). In addition, there was an inverse and significant correlation between the presence of meaning in life and escape acceptance (p = 0.002); an inverse and significant correlation between the search for meaning in life and neutral acceptance (p = 0.007); and an inverse and significant correlation between the meaning in life and death attitudes (p = 0.04). Besides, the findings showed an inverse but insignificant correlation between all spiritual health subscales and the meaning in life subscales (p > 0.05). Spiritual health has an inverse correlation with death attitudes. Also, there is an inverse correlation between the total score of spiritual health and death attitudes. Regarding the subscales of spiritual health, there is an inverse correlation between existential health and death attitudes subscales, except for approach acceptance and neutral acceptance. Also, the results showed an inverse and significant correlation between meaning in life and death acceptance and avoidance subscales, and there was an inverse and significant correlation between the meaning in life and death attitudes. Finally, the increase in spiritual health reduces patients' risks of thinking about death. The research results double the significance of the role of nurses, especially those dealing with critically ill patients and those who have experienced severe disease conditions. [ABSTRACT FROM AUTHOR]

In 2020, Australian Catholic churches closed due to COVID-19 restrictions, but there has been little qualitative data published on the lived experience of churchgoing Catholics in this period. Data from 175 Australian churchgoing Catholic survey participants who left responses describing their COVID-19 worship experiences as part of a larger project revealed five major themes: 'Church and State', 'Blessings in disguise', 'Polarisation', 'Future proofing', and 'Loss'. Respondents expressed a diverse range of views about the church leadership, lockdowns, conspiracy theories, the merits and deficits of online worship, and their own thriving or suffering during church closures. [ABSTRACT FROM AUTHOR]

The aim of the study was to assess the relationship between the health behaviours of diocesan priests in Poland and their level of life satisfaction. The specific goal was to determine the factors that most affect their quality of health (internal health control, the influence of others or coincidence) and life satisfaction (positive mental attitude, preventive behaviour, eating habits, health practices). The study involved 250 diocesan priests from the Podkarpackie region who took part in the research by completing an anonymous questionnaire. The questions were mainly based on tools for assessing health behaviours, namely the HBI—health behaviour inventory, MHLC—multidimensional scale of health locus of control and the SWLS—satisfaction with life scale. The general index of health behaviour of clergymen on the HBI scale was 77.12 ± 16.20 (Me = 78), showing a moderate level on the sten scale. On the MHLC health locus of control scale, the respondents believed that their health depended most on internal control: 25.27 ± 5.10 and the influence of others: 23.13 ± 5.57, are of utmost importance for their health. To a lesser extent they believed that health was dependent on chance: 17.60 ± 5.95. The SWLS satisfaction with life index was 22.51 ± 5.43 (Me = 23), also within the moderate range of the sten scale. The factors most closely related to the assessment of life satisfaction were positive mental attitudes and the overall HBI index. The health behaviours of priests measured by the HBI scale and the level of satisfaction with the life of SWLS clergymen are within a moderate range. On the MHLC scale, priests likewise believe that their health depends on themselves and then on others. They are clearly less likely to indicate accidental causes. [ABSTRACT FROM AUTHOR]

Drawing on data provided by 803 Methodist circuit ministers serving in Great Britain, the present study was designed to test the association between conservative Christian belief and work-related psychological wellbeing as operationalised by the balanced affect model proposed by the Francis Burnout Inventory. After taking into account the effects of personal factors, psychological factors, contextual factors, and experience factors, holding conservative Christian belief was associated with a higher level of positive affect (satisfaction in ministry) but independent of negative affect (emotional exhaustion in ministry). [ABSTRACT FROM AUTHOR]

This study was undertaken to test the validity of the Spirituality and Spiritual Care Rating Scale (SSCRS) by McSherry et al. (IJNS 39:723–734, 2002) in an Indian context. The study was conducted in a tertiary care teaching hospital with a convenience sample of 200 nurses. Exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) were completed to assess the reliability and validity of the tool. The results of the present study were similar to but differed from the McSherry et al's (IJNS 39:723–734, 2002) study which identified 17 items on the scale. Only 15 items loaded on three factors. [ABSTRACT FROM AUTHOR]

The 20-item Gomez and Fisher (Personal Individ Differ 35:1975–1991, 2003) Spiritual Well-Being Questionnaire (SWBQ) is a widely used measure of spiritual well-being. Its theoretical model is a higher-order model with primary factors for personal, communal, environmental, and transcendental well-being, and a secondary global spiritual well-being factor. The current study, conducted in Australia, reevaluated the factor structure of the SWBQ. Unlike previous studies, the current study also used exploratory structural equation modeling (ESEM) to examine the factor structure of the SWBQ and selected the preferred model using not only global model fit values, but also the clarity, reliabilities, and validities of the factors in the models. A total of 227 adults (males = 63; females = 164; M age = 26.1 years; SD = 5.2 years) completed the SWBQ. Based on the model selection criteria applied in the study, the ESEM model with four group factors was selected as the preferred model. However, there was also adequate support for the proposed theoretical higher-order model and the first-order oblique model with the four well-being factors. Concerning our preferred model, its factors showed reasonable clarity for factor loadings and (omega) reliabilities. However, only the communal domain scale was supported empirically for external validity. The implications of the findings for the theoretical model, the use of the SWBQ, and future studies are discussed. In this respect, there are three potential models (theorized higher-order model, 4-factor first-order oblique model, and the ESEM model proposed in this study) that warrant further detailed investigation with a larger, more representative population and additional validation measures. [ABSTRACT FROM AUTHOR]

The objective of the article is to examine and analyze the correlation between the spirituality of Polish students and their use of psychoactive substances. The main research problem has been formulated as follows: What is the relationship between students' spirituality and their use of selected psychoactive substances? The empirical research used the diagnostics survey method with the questionnaire technique and ASP (Aspects of Spirituality) scales. The study was carried out from November 2021 to December of the same year. The participants included 1348 Polish students from Krakow academies and universities. Based on the results of statistical tests, the hypothesis on the correlation between the students' spirituality and their use of selected psychoactive substances was verified and accepted. Students with higher levels of spirituality (the protective factor) use psychoactive substances less frequently and in smaller quantities. Therefore, it was concluded that spirituality is a protective factor in young peoples' lives. Some implications for student education are noted. [ABSTRACT FROM AUTHOR]

The aim of the present study, involving 50 caregivers of Holocaust survivors, was to determine the degree of exposure to secondary traumatic stress (STS) and identify the mechanisms of its development. Several standardized measurement tools were used. It was found that a probable diagnosis of STS could be ascertained in 44% of caregivers. The multiple regression analyses model explains 72% of the total variance of STS. The strongest predictor, explaining 37% of the variability, turned out to be disruptions in beliefs about the meaning of life, spirituality and self-worth as a person. In order to reduce STS symptoms in caregivers, attention should be paid primarily to their cognitive functioning, including possible disruptions in basic beliefs. [ABSTRACT FROM AUTHOR]

This cross-sectional study was conducted on 1139 Muslims in Indonesia. Attitudes and practices were assessed using a questionnaire developed by researchers referring to the main points of the Indonesian Ulema Council fatwa on religious activities during the COVID-19 pandemic. The findings suggest that most participants held positive attitudes (86.5%) and engaged in practices (76.4%). The regression analysis also indicates that attitudes explained approximately 31.5% of the variance in the practice score and 11.2% in the practice score while controlling for gender, age, residence, and education. The study reveals that understanding the relationship between sociodemographic variables, attitudes, and practices is relevant to implementing government policies related to religious practices during the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

This study assessed barriers to testicular self-examination (TSE) performance in a population of US Modern Orthodox Jewish undergraduate students. Participants answered questionnaires that measured their TSE performance and their attitudes toward TSEs. Out of 541 participants, 301 (55.6%) had heard of TSEs, 177 (32.7%) had ever performed a TSE, and 21 (3.9%) performed TSEs once per month in the past year. Significant positive associations of TSE awareness and practice included self-efficacy and engagement with medical professionals vis-à-vis testicular health. Shame and adherence to certain religious beliefs negatively correlated with awareness and performance of TSEs. The results demonstrate medical professionals' integral role in educating young individuals about TSEs. [ABSTRACT FROM AUTHOR]

In this case–control study, we assessed differences in daily spiritual experiences between patients with breast cancer diagnoses and healthy controls in relation to other breast cancer risk factors. The participants were 201 newly diagnosed Polish patients with breast cancer (58 ± 6 years) and 201 age-matched healthy controls. Spiritual experiences were assessed using the Daily Spiritual Experiences Scale (DSES). Adjusted odds ratios (OR) and 95% confidence intervals (CI) of the DSES score for breast cancer diagnosis were calculated with logistic regression. The DSES score was significantly higher in the healthy controls than in the cases. After controlling for alcohol use, education, BMI, and rural residence, higher spirituality was associated with a lower risk of breast cancer (OR 0.98, 95% CI 0.97–1.00). Two DSES item scores differed significantly between cases and controls, being lower in breast cancer cases: "I am spiritually touched by the beauty of creation" (p = 0.01) and "I feel selfless caring for others" (p = 0.049). After controlling for other variables (i.e., hormone replacement therapy, family history, breastfeeding, and diet quality), the DSES score was statistically non-significant (OR 0.99, 95% CI 0.97–1.006). Therefore, the original relationship DSES score and breast cancer was quite weak. Although the study found little relationship between the analyzed variables, presented differences in spirituality may differentiate the patterns of spiritual well-being among breast cancer patients; however, more data are needed from longitudinal study designs to establish causal inferences. [ABSTRACT FROM AUTHOR]

In secular cultures, such as Denmark, tools to measure spiritual needs are warranted to guide existential and spiritual care. We examined the clinimetric properties of the Danish version of the Spiritual Needs Questionnaire (DA-SpNQ-20) based on a digital survey in a test–retest setup. A convenience sample was reached via social media and student platforms. A total of 325 (148 for retest) respondents were included in the analysis. The sample was randomly split into two groups (A and B) and used for exploratory (EFA) and confirmatory factor analysis (CFA) by structural equation modeling, respectively. SpNQ dimensions had an internal consistency with Cronbach's alpha between 0.73 and 0.93. The four factors of the SpNQ were supported by both EFA and CFA as follows: religious needs, existential needs, inner peace needs, and generativity needs. The instrument showed good internal consistency, good test–retest reliability, and acceptable structural validity in the sample of relatively young and healthy persons. [ABSTRACT FROM AUTHOR]

The Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) is regularly used to measure spirituality and religiosity in U.S. Christian populations, although it has not been used for making comparisons with non-Western groups. This study compared BMMRS results for 109 individuals (60 in the U.S. and 49 in India) with traumatic brain injury (TBI) from different cultures (U.S., India), ethnic groups (African American, Caucasian, South Asian), and religions (Christian, Hindu, Muslim). In general, the results indicated that U.S. African Americans and Christians reported being the most spiritual, South Asians and Hindus the least. Groups differed significantly in self-reported spiritual experiences, but less in frequency of religious activities. Results suggest using caution when applying Western-based measures of religion and spirituality in non-Western, non-Christian populations. [ABSTRACT FROM AUTHOR]

"The existential" is a concept that many people use albeit associated with different meanings. In order to increase research-based insight into the meaning of "the existential," we conducted a questionnaire study in Denmark in 2018 in which we asked 1.106 Danes of various age, gender, educational and geographical background about personal associations linked to "the existential." Factor analysis of the answers resulted in three different groups of meaning: (1) essential meanings of life, (2) spirituality/religiosity and (3) existential thinking. The findings show that "the existential" serves well as an overarching construct potentially including secular, spiritual and religious meaning domains, at least within the European context. [ABSTRACT FROM AUTHOR]

This study compared 2000 and 2010 data on the religious beliefs about HIV/AIDS among those with HIV in a Deep South state. The percentage agreeing that HIV/AIDS is a punishment from God had not decreased in that decade. The literature on interventions to reduce religious stigma and increase church involvement in HIV/AIDS prevention was presented. The study concluded with a set of recommendations for future research. [ABSTRACT FROM AUTHOR]

The aim of the present study was to examine the effect of nurses' personality, spirituality, and spiritual care in nurses' caring behaviors. A descriptive, cross-sectional study was conducted in two hospitals, located in Athens, Greece. Data were collected by a four-part self-reported questionnaire. The results showed that work experience seems to play an important and positive role on nurses' caring behaviors, and all personality traits, except neuroticism. Also, spirituality and spiritual climate are significant factors predicting nurses' caring behaviors. Moreover, a hospitals' spiritual climate can positively influence all domains of nursing care (p < 0.001). Nurses spirituality (faith) and hospital spiritual climate can also positively influence nursing care. [ABSTRACT FROM AUTHOR]

Though an impressive array of health outcomes has been studied, research within the field of religion and health has not yet considered how religious involvement may affect future expectations about health. This is a significant shortcoming because the teachings of many religions direct adherent's focus to the distant future, and future self-ratings of health are a known predictor of subjective life expectancy and eventual mortality risk. Recognizing the need for a life course approach to conceptualizing patterns of religious involvement, we assess how stability or change in religious attendance from childhood to adulthood structures individual expectations of future health. Drawing on data from the 2017 Values and Beliefs of the American Public Study (Baylor Religion Survey Wave 5), we find that stable high (weekly) attendance between childhood and adulthood is associated with higher future health expectations. Parametric mediation analyses conducted in the counterfactual framework suggest that this association is explained by the tendency of frequent stable attenders to have (a) higher levels of beliefs in the sense of divine control and (b) a lower likelihood of engaging in harmful health behaviors (smoking). [ABSTRACT FROM AUTHOR]

Modern healthcare research has only in recent years investigated the impact of health care workers' religious and other values on medical practice, interaction with patients, and ethically complex decision making. So far, only limited international data exist on the way such values vary across different countries. We therefore established the NERSH International Collaboration on Values in Medicine with datasets on physician religious characteristics and values based on the same questionnaire. The present article provides (a) an overview of the development of the original and optimized questionnaire, (b) an overview of the content of the NERSH data pool at this stage and (c) a brief review of insights gained from articles published with the questionnaire. The pool at this stage consists of data from 17 studies from research units in 12 different countries representing six continents with responses from more than 6000 health professionals. The joint data pool suggests that there are large differences in religious and other moral values across nations and cultures, and that these values contribute to the observed differences in health professionals' clinical practices—across nations and cultures! [ABSTRACT FROM AUTHOR]

This study examined whether the frequency of participation in religious activities and seeking care from spiritual and other traditional medicine (TM) practitioners were associated with blood glucose (HbA1c) control among urban Ghanaians with type 2 diabetes mellitus (T2DM). Findings revealed that increased frequency of participation in religious activities was significantly associated with decreased HbA1c levels, whereas increased use of TM practitioners was significantly associated with increased HbA1c levels. These findings suggest that strategically integrating religious activities into disease management plans for Ghanaians with T2DM who identify as being religious may be a viable intervention mechanism. [ABSTRACT FROM AUTHOR]

Emergency department (ED) nurses and emergency medical services (EMS) staff have been recently exposed to high levels of stress due to the new Coronavirus (COVID-19) pandemic. This increased stress level may influence the physical and mental health of ED nurses and EMS staff and the quality of caregiving to the patients. A spiritual coping approach is one of the most commonly used strategies to help healthcare workers manage stressful events or situations. This study explores the spiritual coping (positive or negative) among ED nurses and EMS staff during the COVID-19 pandemic. A descriptive cross-sectional study was performed on 494 ED/EMS nurses in Ardabil Province in the northwest of Iran, using a convenience sampling method. The spiritual coping questionnaire (SCQ) was used to assess spiritual coping in the subjects. The results of this study showed that ED nurses and EMS staff generally used positive spiritual coping methods to reduce stress during the COVID-19 pandemic. Multiple linear regression indicated that workplace (β = 0.22, p < 0.001), service location (β = 0.16, p < 0.001), and type of employment (β = − 0.13, p = 0.012) were significant predictors of positive spiritual coping, and older age (β = 0.13, p = 0.045), overtime work (β = 0.12, p = 0.01), and marital status (β = − 0.12, p = 0.021) were predictors of negative spiritual coping. Our findings indicated that positive religious behavior was the main spiritual coping strategy used by healthcare workers. The findings could help emergency nurse managers to propose future strategies to minimize stress based on the use of spiritual coping strategies and provide time and facilities to pray. [ABSTRACT FROM AUTHOR]

Optimism seems to foster the ability to manage adverse situations better—a finding especially relevant for disadvantaged populations. Employing a unique sample from a small underprivileged village, we studied the association between religious/spiritual practices and dispositional optimism. The village belongs to a developing country that is, by far, the most secular country in Latin America; this makes it particularly interesting for exploring the role of religious/spiritual practices in this context. We found that these practices were positively associated with higher optimism, measured by the Life Orientation Test-Revised (LOT-R): those who practice spirituality, score, on average, 14.4 percentage points higher on the LOT-R than those who did not. This association seems to be especially robust in the case of the poor and less educated: those with religious/spiritual practices score 20 percentage points higher on the LOT-R. Thus, the role that these practices may play in dispositional optimism in disadvantaged populations deserves more attention. [ABSTRACT FROM AUTHOR]

This study examined the association between spiritual quality of life (QoL), spiritual coping, emotional distress, and personality during the COVID-19 pandemic lockdown in a convenience sample of Croatian adults (n = 2,860, 80.6% women). Participants completed an online questionnaire that collected information on sociodemographic characteristics, distress (the Depression, Anxiety, and Stress Scale 21), spiritual coping and spiritual QoL (the WHO Quality of Life-Spirituality, Religiousness, and Personal Beliefs), and personality (the International Personality Item Pool). The hierarchical regression analysis demonstrated that personality traits, especially emotional stability, were the most significant predictors of mental health outcomes. Spiritual coping styles were a predictor of worse, while spiritual QoL of better psychological outcomes. Results demonstrate the complex relations between different aspects of spirituality/religiosity with personality and emotional outcomes and suggest that distress motivates the engagement of spiritual coping in times of disaster. [ABSTRACT FROM AUTHOR]

An overlooked reason to study atheism and health is that it provides a reasonably strong test of the broader religion-health relationship. Using data from the 2011/2012 Canadian Community Health Survey (n > 8000) I explored the health differences between atheists and eight categories of religious identities (nonreligious, Anglican, Baptist, Christian, Protestant, Catholic, United Church, and All Others). Surprisingly, results showed no substantive differences between atheists and non-atheists for self-rated health, emotional well-being, and psychological well-being. In contrast, results showed substantive and consistent differences between atheists and non-atheists with respect to social well-being. Results appear to suggest that while religious groups report superior scores on health proxies relative to atheists, this does not translate into substantive health differences. [ABSTRACT FROM AUTHOR]

Lourdes, France, is a major site of pilgrimage, particularly for Roman Catholics with illness. The direct impact of pilgrimage on pilgrim quality of life (QOL) has not previously been measured. The present study aimed to measure the impact of pilgrimage to Lourdes on QOL in self-defined "sick pilgrims". The standardised EuroQol EQ-5D-5L questionnaire measured two aspects of QOL, namely a Visual Analogue Scale (VAS) score of self-rated health and an Index Value Score (IVS) of the five dimensions of QOL, in a group of pilgrims, before (Q1), immediately after (Q2) and two months after (Q3) return from pilgrimage to Lourdes. A total of 93 pilgrims responded at time Q1, 71 at Q2 and 64 at Q3. The VAS scores of self-rated health showed statistically significant improvement at Q2 (p = 0.04), although this was not sustained at Q3. The IVS Scores showed no significant differences at Q2 or Q3. However, at Q2, 67.6% of pilgrims reported their self-rated QOL as "much better" or "better", and this was maintained in 54.7% at Q3. Pilgrims identified "spiritual and religious aspects of pilgrimage", "a sense of togetherness" and "spiritual healing" as having the most significant impact on their QOL. The Lourdes pilgrimage had a statistically significant positive impact on the immediate post-pilgrimage VAS scores of QOL of "sick pilgrims", but this was not sustained two months following pilgrimage. The IVS scores were unchanged. Pilgrims identified beneficial holistic, spiritual and communal aspects of the pilgrimage experience. [ABSTRACT FROM AUTHOR]

This study examined the mediating effects of psychological strain (Strain Theory) as a possible explanation for the relationship between religiosity and suicidality among Chinese young adults. A questionnaire was administered that included the Religious Orientation-Revised Scale (RO-RS), Suicidal Behaviors Questionnaire-Revised (SBQ-R), and Psychological Strains Scale (PSS). Using cluster sampling, we recruited 13,250 college students across seven provinces in China. Both univariate and multivariate analyses were used to identify the main determinants of suicidality. We further explored the mediation effect of psychological strains on the relationship between religion and suicidality. We found that non-believers obtained the lowest PSS. Believers of Islam and other religions obtained higher RO-RS scores compared to non-religious participants. Psychological strain imposed a complete effect between religiosity and suicidality. A positive relationship between religion and suicidality was present among the participants of the study. Individuals who are affiliated with a religion are considered as a marginalized population in China, which may lead to psychological strains, further increasing the risk of suicidality. [ABSTRACT FROM AUTHOR]

This study aimed to examine the relationship between nursing students' perception of spiritual care and their attitudes towards death. This cross-sectional study was conducted in Turkey between March and April 2021 with 601 nursing students using the Google Forms questionnaire. The "Spirituality and Spiritual Care Rating Scale (SSCRS)" and "Attitude towards Death Scale (ATDS)" were utilised to assist with data collection and analysis. While there was no relationship between the students' total SSCRS and total ATDS scores, there was a positive relationship between the total SSCRS and the Neutral Acceptance–Approach Acceptance Subscale (r = 0.129, p = 0.002), and a negative relationship between SSCRS and the Fear of Death and Avoidance of Death Subscale (r = − 0.097, p = 0.017). Providing support in terms of spiritual care and viewing spiritual care as related to nursing were related to the total SSCRS score. Alcohol use, viewing spiritual care as related to nursing, self-perceptions of spirituality, and fear of death were associated with the total ATDS score (p < 0.05). It is recommended that spiritual care and death perceptions be addressed more comprehensively in the educational curriculum of nursing students. [ABSTRACT FROM AUTHOR]

Due to culture-based differences in conceptualization, expression, and gratitude experience, the GQ-6 scale has been validated in different countries. The present study examines the adaptability of the Gratitude Questionnaire (GQ-6) scale in India. Two studies are conducted to evaluate the psychometric properties of GQ-6 for Indian college students. The first study explores factorial validity, reliability, and measurement invariance of the scale. Appropriate factor loading in exploratory factor analysis and model fit indices in confirmatory factor analysis (CFA) provides empirical evidence of the scale's factorial validity. The second study investigates the convergent and criterion validity of the scale. A positive correlation with positive affect (PANAS scale) and life satisfaction (Wheel of Life Scale) and a negative association with negative affect (PANAS scale) establish criterion validity of GQ-6. The results conclude adequate suitability of the GQ-6 scale for Indian college students. [ABSTRACT FROM AUTHOR]

To provide spiritual care, an assessment and documentation of patients´ spiritual struggles and/or their spiritual needs is required to initiate appropriate support planning processes. For that purpose, the Spiritual Needs Questionnaire (SpNQ) was developed in 2009 as an easy to apply standardized measure. The tool has so far been translated into numerous languages and is widely used as a valid and reliable instrument to assess a wide range of spiritual needs of patients with chronic diseases, elderly, adolescents, and healthy persons. Its four main factors address Religious needs, Existential needs, Inner Peace needs, and Giving/Generativity needs. Here, the main findings are summarized and discussed. [ABSTRACT FROM AUTHOR]

We aimed to validate the Spanish version of the Spiritual Care Competence Questionnaire (SCCQ) in a sample of 791 health care professionals from Spanish speaking countries coming principally from Argentina, Colombia, Mexico and Spain. Exploratory factor analysis pointed to six factors with good internal consistency (Cronbach's alpha ranging from 0.71 to 0.90), which are in line with the factors of the primary version of the SCCQ. Conversation competences and Perception of spiritual needs competences scored highest, and Documentation competences and Team spirit the lowest, Empowerment competences and Spiritual self-awareness competences in-between. The Spanish Version of the SCCQ can be used for assessment of spiritual care competencies, planning of educational activities and for comparisons as well as monitoring/follow-up after implementation of improvement strategies. [ABSTRACT FROM AUTHOR]

This study was conducted to evaluate Turkish healthcare professionals' demographic characteristics and the effects of COVID-19 pandemic and stress, coping and trust levels, and to examine the correlation between them. The study has a descriptive and correlational design. The sample of the study included 529 healthcare professionals who volunteered to participate in the study between 01.06.2020 and 31.07.2020 in Turkey. Data were obtained using self-applied online questionnaires. The Perceived Stress Scale and the Trust in Relationships Scale were used to collect the data. The study found a significant correlation between the demographic characteristics of the healthcare professionals such as age, marital status and having children, and their perceived stress and coping level (p < 0.05). The study found significant correlations between the variables of having someone around them diagnosed with COVID-19, contacting with a COVID-19-suspected/positive patient, having a chronic disease, needing psychological support, questioning interpersonal relationships, quality of life and looking to the future with hope/enthusiasm, and healthcare professionals' perceived stress and coping levels (p < 0.05). There was a significant correlation between the variables of having a chronic health issue, abiding by the rule of stay at home/social isolation, quality of life and looking to the future with hope/enthusiasm and the Trust in Relationships Scale (p < 0.05). Determining the perceived stress, coping and trust levels of Turkish healthcare professionals should be regarded as an opportunity to provide necessary support not only in this pandemic period but after all this end. [ABSTRACT FROM AUTHOR]

We examined three religiously/spiritually motivated forgiveness types, forgiveness of self, others, and divine forgiveness, and their association with depressive symptoms, across adolescent gender and age groups. Twelve- to 18-year-old patients arriving for primary care completed a 3-item Forgiveness measure and the Beck Depression Inventory-II. Girls reported a higher tendency to forgive others compared to boys, and self-forgiveness and divine forgiveness tended to decline with age in both genders. We found no significant associations between forgiveness and depression among boys. Among girls, higher self-forgiveness was associated with fewer depressive symptoms. Forgiveness of others was associated with less depression only among 17–18-year-old girls. Divine forgiveness showed no association with depression in either gender. Forgiveness of self and others appears to be protective factors for depression among adolescent girls. [ABSTRACT FROM AUTHOR]

Qualitative evidence points to the engagement of religious coping strategies when facing adversity, and evidence also highlights the effectiveness of cognitive reappraisal in reducing the impact of distressing emotions on well-being. It has been suggested that religious practices could facilitate the use of reappraisal, by promoting reframing of negative cognitions to alter emotional states. However, the link between religiosity and reappraisal in influencing resilience against symptoms of distress is not known. The current study (N = 203) examined connections among these aspects, using self-reported measures of religious coping, habitual use of specific coping strategies (positive reappraisal) and perceived confidence in using coping strategies, as well as questionnaires assessing symptoms of distress (anxiety and depression). Results point to a mediating role of reappraisal and coping self-efficacy as part of mechanisms that provide a protecting role of religious coping against emotional distress. These results provide novel scientific evidence further validating millennia-old traditional coping practices and shed light on psychological factors influencing adaptive behaviors that promote increased resilience, reduce symptoms of distress, and maintain emotional well-being. These findings inform general counseling practices and counseling of religious clients alike. [ABSTRACT FROM AUTHOR]

Little is known about the impact of religion on vaccine receptivity in Malaysia. Improved vaccine uptake is positively reflected in the reduction of vaccine-preventable diseases. This study aimed to explore and compare the attitudes, religious beliefs, and familiarity regarding vaccination between the religious studies and science students. A survey-based cross-sectional study was conducted between a convenient sample of students (N = 300) of religious studies and applied sciences in Kuantan, Malaysia. A new, face- and content-validated questionnaire was used for data collection. A total of 206 students responded to the questionnaire, giving a response rate of 86.6%. Overall, participants demonstrated positive attitudes towards vaccination (n = 185, 89.9%). Only a minority of respondents expressed an opposition to vaccination (n = 21, 10.2%). Religious factors (permissibility) of vaccines (n = 12, 57.1%) and harm associated with the vaccine (n = 13, 61.9%) were the most common reasons for not supporting vaccination among the non-supporters. Most (n = 135, 65.5%) respondents agreed that vaccination is parallel with the Islamic concept of protecting life and preventing harm. Almost half of the respondents (n = 98, 47.6%) admit to declaring "Fatwa" to oblige parents to vaccinate their children. Religious beliefs and safety issues surrounding immunisation were reported as the major barriers for the support of immunisation. Well-designed programs are recommended to reshape the religious beliefs and convictions among students toward vaccination. [ABSTRACT FROM AUTHOR]

Since December 2019, the COVID-19 pandemic has caused serious mental health challenges and consequently the Turkish population has been adversely affected by the virus. The present study examined how meaning in life related to loneliness and the degree to which religious coping strategies mediated these relations. Participants were a sample of 872 adults (242 males and 360 females) drawn from general public in Turkey. Data were collected using Meaning in Life Questionnaire, UCLA Loneliness Scale, and the Religious Coping Measure. Meaning in life was associated with more positive religious coping and less negative religious coping and loneliness. Positive religious coping was associated with less loneliness, while negative religious coping was associated with more loneliness. Religious coping strategies mediated the impact of meaning in life on loneliness. These findings suggest that greater meaning in life may link with lesser loneliness due to, in part, an increased level of positive religious coping strategies and a decreased level of negative coping strategies. [ABSTRACT FROM AUTHOR]

Religion can lead to the creation of meaning. Therefore, religion gives meaning to the life and death of humans. Spirituality is far higher than religion and entails all concepts of human dimensions such as spiritual health, peace resulting from belief and spiritual adaptation as well as one's experiences in a unique and dynamic process (which is reflecting the belief in God and infinite power), connection (to someone, others, nature or God) and coalition. Regardless of considering the role of spirituality in the health section, what is worldly paid attention today, is the "spirituality" and "sublime values" in medical science education specially life skills and spiritual life skills education and the people of the society. This research sought to investigate the effect of religious and spiritual education on the mental health of girl students (2018–2019) of Technical and Vocational University in the architecture major of Tehran province. The methodology of the study was quasi-experimental having pretest and posttest and control group. The sample size included 152 individuals using Morgan table who were selected through multi-stage sampling. The statistical population was randomly divided into two experimental and control groups. Experimental group received educational–religious classes for 15 sessions. To analyze the data, Goldberg health questionnaire was utilized, and also descriptive as well as inferential statistics such as covariance analysis and LSD test were used in this regard. The results indicated that religious and spiritual effects were influential on the increase in mental health and social and physical performances as well as the decrease in students' depression. [ABSTRACT FROM AUTHOR]