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The paper presents the process of translation and cultural adaptation of the Religious Coping Questionnaire (the RCOPE) by Pargament et al. () for Polish adolescents. The work was driven by the necessity to obtain a structural and measurement equivalence between the American and Polish versions of the instrument. The Polish version was created at the Department of Clinical Psychology of Children and Adolescents at The John Paul II Catholic University of Lublin, Poland. The exploratory factor analysis with the Oblimin oblique rotation was carried out. The principal components method was used as an extraction method of common factors. The results provided input for constructing the scales. The Adolescent Religious Coping Questionnaire consists of 105 items, grouped in 16 scales, which reflects positive and negative religious coping strategies. [ABSTRACT FROM AUTHOR]

As most research exploring nurses' perceptions on the topic of spiritual care was conducted in Western countries, these findings may not be applicable in Iran because of cultural and health system differences. Therefore, a new survey instrument was developed for the Iranian context. The study was conducted in two steps: (1) development and validation of items for perception scale and (2) distribution of the questionnaire among nursing students to determine scale reliability and construct validity. The preliminary scale consisted of 50 items designed to measure the participants' perception of spiritual care. Construct validity of the scale was examined on the remaining 33 items. On interpretation of the items, the following four components were identified: (1) meeting patient as a being in meaning and hope, (2) meeting patient as a being in relationship, (3) meeting patient as a religious being, and (4) meeting patients as a being with autonomy. The results in this paper showed that preserving dignity in the nurses' practice meant getting involved in interpersonal caring relationships, with respect for the involved peoples' religious beliefs and their autonomy. Proper education and professionally led supervision with reflection on past and recent experiences may develop student nurses' and nurses' perceptions as well as their attitudes toward spiritual care and to achieve a realistic view of the profession. [ABSTRACT FROM AUTHOR]

This paper summarizes survey and interview results from a cross-sectional study of New Zealand health care chaplaincy personnel concerning their involvement in multiple bioethical issues encountered by patients, families and clinical staff within the health care context. Some implications of this study concerning health care chaplaincy, ecclesiastical institutions, health care institutions and government responsibilities are discussed and recommendations presented. [ABSTRACT FROM AUTHOR]

Home country re-entry from cross-cultural missionary work abroad may be associated with psychological distress. Re-entrants experience multiple losses including loss of identity which may be associated with personal/relational identity gaps and depersonalization/dehumanization. However, research suggests that some re-entrants are resilient with good mental health, while others are fragile with poor mental health. The aims of this paper are to explore the nature and frequency of re-entering missionaries' identity gaps and their depersonalization/dehumanization in resilient and fragile re-entrants. Fifteen re-entering adult Australian cross-cultural missionary workers from four interdenominational Australian mission organizations completed semi-structured interviews. Results were analysed using modified Consensual Qualitative Research methods. Links were established between personal/relational identity gaps, depersonalization/dehumanization and resilience on re-entry. Implications for re-entrants' care are discussed with suggestions for further research. [ABSTRACT FROM AUTHOR]

It has been hypothesized that Laestadianism has contributed to the less drinking observed among indigenous Sami. This paper further investigates the bivariate protective influence of Sami ethnicity on youth drinking behavior using logistic regressions. We simultaneously controlled for the influence of religious revival movements (Laestadianism or evangelic) and religious importance (being personally Christian), in addition to socio-demographics and parental factors. Cross-sectional data from the 1994/95 North Norwegian Youth Study including 2,950 (675 Sami) 15-19 year-old high school students (RR: 85%) was used. Sami ethnicity was statistically significant for two out of six alcohol outcome measures, after adjustment for religiosity and other covariates, indicating less current drinking and party drinking. Religiousness was associated with higher youth and parental abstinence across ethnicities. Generally, stronger protective influences on drinking behavior were found for religious importance (being personally Christian) than religious affiliation (Laestadianism). The non-significance between Sami and non-Sami drinking may partly be explained by ethnic differences in religiosity, but also socio-demographics (e.g., residing in the Sami Highland) and parental factors (e.g., abstinence) contributed to such a result. Laestadianism`s profound impact on Sami culture, and its strong anti-alcohol norms may have contributed to a religious-socio-cultural context of abstinence. [ABSTRACT FROM AUTHOR]

Minority religious groups continue to grow in the United States, and traditional religious groups are becoming more diverse. The purpose of this paper is to detail the methodology of the measure adaptation and psychometric phase of an ongoing study that is designed to describe the relationship between R/S, emotional extremes, and risk behaviors in Christian, Jewish, and Muslim high school students as they transition to college. Unique challenges associated with measurement, recruitment, and research team dynamics were encountered. These challenges and possible solutions are discussed in the context of conducting research that focuses on religious minority groups. [ABSTRACT FROM AUTHOR]

Facing modern developments of medicine and biomedical researches, religious communities are a strong source of ethics principles and orientations. Human dignity does not disappear after life, in a context of biomedical research on cadavers. Moral, political, social and scientific aspects of research on human cadavers (mainly autopsies) have been widely discussed in biomedical publications, whereas the religious ones (which could be predominant for some) have rarely been analyzed and presented. This article will present the results of a survey carried out a French Benedictine Abbey (relative to death, cadaver's status and biomedical research) and subsequent Christian background according to canonic texts and practical cases from anthropological, historical, archeological and biomedical origin. [ABSTRACT FROM AUTHOR]

The aim of this study was translation and validation of the Duke University Religion Index in Iranian Muslims. The study was performed in two stages. In the first stage, 1,762 college students from Qazvin city with an average age of 21.2 years participated in the study. In the second phase, 796 college students with an average age of 23.7 were recruited from Tehran. A demographic questionnaire, Santa Clara Strength Faith questionnaire (SCSORF), and Duke Religion Index (DUREL) were administered. Cultural adaptation of these measures was performed by a forward-backward translation technique. Test-retest reliability and intraclass correlation coefficients (ICC) were used for assessing reliability. Convergent validity was measured by Spearman correlation between DUREL and SCSORF. Explanatory and confirmatory factor analyses (EFA and CFA) evaluated the factor structure. Results showed that the scale is reliable. Cronbach's alpha ranged from 0.866 to 0.921 and ICC ranged from 0.937 to 0.991. Correlations between DUREL and SCSORF were also strong (ranging from 0.62 to 0.79). Results obtained from CFA and EFA confirmed one-dimension for the DUREL. Thus, the DUREL appears to be a proper measure for assessing religiosity among Iranian Muslims. Further testing of the scale among minorities and those with special health-related conditions is suggested. [ABSTRACT FROM AUTHOR]

The study of religious orientation thus far has neglected the influence of race/ethnicity as well as all four religious orientations (intrinsic, extrinsic, pro-religious and nonreligious) in explaining differences in both physical and psychological health. A representative sample of 250 Hispanics and 236 non-Hispanic Whites in Utah was drawn and analysed for differences in health (self-rated health, life satisfaction, exercise) according to race/ethnicity, religious orientation and religious attendance. Responses to the Religious Orientation Scale differed significantly by race/ethnicity, indicating that future studies of religious orientation should take cultural context into account. For both Whites and Hispanics, pro-religious individuals reported the highest life satisfaction scores, which highlight the utility of employing the fourfold religious orientation typology. [ABSTRACT FROM AUTHOR]

Many studies have documented the links between dimensions of religiousness with mental health (e.g., Hackney and Sanders ; Mofidi et al. ). However, very little is known about whether these links differ across ethnic groups. This study examined the contribution of dimensions of religiousness to the prediction of mental health in an ethnically diverse sample of 413 college students (167 European Americans, 83 African Americans, 81 Asian Americans, and 82 Latino Americans). Results indicated significant ethnic differences across dimensions of religiousness. African Americans were significantly higher on religious engagement and religious conservatism than the other ethnic groups and significantly lower on religious struggle than European Americans. Moderated multiple regressions revealed that increases in religious struggle was associated with poorer mental health for African Americans and Latino Americans, while increases in religious engagement and ecumenical worldview were associated with better mental health for African Americans. The findings indicate that ethnicity is an important factor to consider when examining the link between religiousness and mental health. [ABSTRACT FROM AUTHOR]

The present study concerns the relationship between self-concept clarity, religiosity, and well-being, as well as the mediating influence of religiosity on the relationship between self-concept clarity and sense of meaning in life and self-esteem. Self-concept clarity was found to be a significant predictor of sense of meaning in life and self-esteem; intrinsic religious orientation was found to be a predictor of sense of meaning in life, while the quest religious orientation was a predictor for self-esteem. The cross-products of self-concept clarity and intrinsic religious orientation were found to be related to the sense of purpose in life, which would point to religiosity being a mediator of the relationship between self-concept clarity and sense of purpose in life. The cross-products of self-concept clarity and quest religious orientation were found to be a predictor of self-esteem, which indicates a mediating effect of this religious orientation in the relationship of self-concept clarity and self-esteem. [ABSTRACT FROM AUTHOR]

The aims of the study were (1) to determine whether adolescents find it acceptable to have physicians explore their spiritual beliefs as part of their medical care, (2) to characterize the role of spirituality and religious beliefs in adolescents with and without HIV, and (3) to examine associations between spirituality/religion and quality of life. Adolescents receiving their medical care at an urban Adolescent Health Clinic completed a study-specific questionnaire about spiritual inquiry by their physician, the Brief Multidimensional Measurement of Religiousness/Spirituality, and the Pediatric Quality of Life Inventory 4.0. Chi-squared analysis, Fischer's exact test, and t tests were used to assess associations. A total of 45 participants enrolled: 19 HIV+ (53% vertical transmission) and 26 HIV−; mean age 17.2 years; 80% African American. Four out of 45 (9%) had ever been asked by their doctor about their spiritual/religious beliefs, and only 8 (18%) had ever shared these beliefs with their healthcare provider. Most teens wanted their provider to ask them about their spiritual beliefs during some visits, especially when dealing with death/dying or chronic illness (67%). Those with HIV were more likely to endorse wanting their doctors to pray with them (42% vs. 15%), feeling 'God's presence' (Mean = 3.95 vs. 2.83), being 'part of a larger force' (Mean = 2.58 vs. 1.69), and feeling 'God had abandoned them' (Mean = 1.63 vs. 1.15). There are certain circumstances in which healthcare providers should include a spiritual history with teenage patients. Few differences emerged in the teens studied with and without HIV. [ABSTRACT FROM AUTHOR]

Forced termination of clergy is a demeaning and psychologically distressing experience. Clergy who experience a forced termination are subjected to mobbing (psychological harassment) and other activities meant to publicly or privately demean a minister in such a way that they resign their ministry position. In a purposive convenience sample of 55 ministers who had been forcibly terminated, participants scored above the known cut-off score for post-traumatic stress disorder (PTSD) and scored high on a measure of burnout and generalized anxiety disorder (GAD). Forced termination has been anecdotally connected to PTSD and GAD, this project sought to empirically link PTSD and GAD to the forced termination of clergy. This study raises concern for the long-term mental health effects of ministers who have been forcibly terminated and provides implications for future clinical study on this group of clergy. Findings in this research indicate there may be a process to forced termination, which could be developed into a theory on forced termination of clergy. [ABSTRACT FROM AUTHOR]

March of the Living (MOTL) is a worldwide two-week trip for high school seniors to learn about the Holocaust by traveling to sites of concentration/death camps and Jewish historical sites in Poland and Israel. The mission statement of MOTL International states that participants will be able to 'bolster their Jewish identity by acquainting them with the rich Jewish heritage in pre-war Eastern Europe.' However, this claim has never been studied quantitatively. Therefore, 152 adolescents who participated in MOTL voluntarily completed an initial background questionnaire, a Jewish Identity Survey and a Global Domains Survey pre-MOTL, end-Poland and end-Israel. Results suggest that Jewish identity did not substantially increase overall or from one time period to the next. [ABSTRACT FROM AUTHOR]

Despite public acknowledgment of the importance of spiritual development, little has been written globally on female young adults' personal views of their spiritual values and body image. This article briefly presents the findings of a pilot study that explored female college students' reflections on body image and spirituality. Responses from participants showed that (1) many students are interested in faith and spiritual development; (2) body dissatisfaction affects those women who viewed themselves as spiritual (92%) as well as those who said they were free thinkers (49%). Nevertheless, religion and spiritual values seemed to confer some behavioral protection. Implications for educational programs that will address the spiritual dimension of learning are discussed. [ABSTRACT FROM AUTHOR]

The relationship between abuse in childhood and religiosity/spirituality status in adulthood has been previously studied, but not in a medical sample or with the current study measure. Using a cross-sectional consecutive sample of 317 internal medicine outpatients, we asked participants, 'As a child, were you the victim of either physical or sexual abuse?,' and assessed religiosity/spirituality status with the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale (FACIT-Sp-12). We found that among the cohort with abuse in childhood, seven of twelve scales as well as the overall FACIT-Sp-12 score demonstrated statistically significant differences, with abused participants consistently evidencing lower religiosity/spirituality scores. [ABSTRACT FROM AUTHOR]

The study was done to determine the association between religiosity and behaviors likely to reduce new HIV infections among 1,224 Muslim youth. Respondents with Sujda, the hyperpigmented spot on the forehead due to prostration during prayers, were more likely to abstain from sex, be faithful in marriage, and avoid alcohol and narcotics. Males wearing a Muslim cap were more likely to abstain from sex and avoid alcohol and narcotics. Females wearing the long dress (Hijab) were also more likely to avoid alcohol. This data should be used by stakeholders in promoting behaviors likely to reduce new HIV infections among Muslims. [ABSTRACT FROM AUTHOR]

This study explores the attitudes of Australian evangelical Christian doctors to healing, suffering and good practice, using in-depth interviews. Doctors described an intellectualised faith, in which medical care was conceived in itself as a way of bearing witness. The alleviation of suffering, for these doctors, included supporting patients to rediscover purpose and meaning in their lives. There was diversity of opinion about evangelising, with many feeling that this was a contingent activity best conducted outside the consultation. This cohort of doctors, mostly non-denominational, had consciously engaged in work with the poor and marginalised as an expression of their faith. [ABSTRACT FROM AUTHOR]

Research has shown that individuals with a current religious affiliation are more likely to use preventive health services. The aim of this study was to determine whether breast screening uptake in Northern Ireland is higher amongst women with a current affiliation to an organised religion and, for those with no current affiliation, to examine whether their religion of upbringing is associated with uptake of breast screening. The Northern Ireland Longitudinal Study (NILS) was used to link Census and national breast screening data for 37,211 women invited for routine breast screening between 2001 and 2004. Current religious affiliation, religion of upbringing and other demographic and socio-economic characteristics were as defined on the Census form. Multivariate logistic regression was used to determine the relationship between religion affiliation and attendance. Uptake of breast screening is about 25% lower for those without a current religious affiliation. There are modest differences between Catholics and Protestants, with the latter about 11% more likely to attend for screening. For those with no current religion, the religion of upbringing appears to positively influence attendance rates. These differences remain after adjustment for all of the socio-demographic and socio-economic factors that have been shown to influence uptake rates of breast screening in the UK to date. Record linkage is an efficient way to examine equity across demographic characteristics that are not routinely available. The lower uptake amongst those with no religious affiliation may mean that screening services may find it difficult to maintain or improve uptake rate in an increasingly secularised society. [ABSTRACT FROM AUTHOR]

This study surveyed 1,156 practicing US physicians to examine the relationship between physicians' religious characteristics and their approaches to artificial nutrition and hydration (ANH). Forty percent of physicians believed that unless a patient is imminently dying, the patient should always receive nutrition and fluids; 75 % believed that it is ethically permissible for doctors to withdraw ANH. The least religious physicians were less likely to oppose withholding or withdrawing ANH. Compared to non-evangelical Protestant physicians, Jews and Muslims were significantly more likely to oppose withholding ANH, and Muslims were significantly more likely to oppose withdrawing ANH. [ABSTRACT FROM AUTHOR]

Previous studies have recognized the importance of hospitalized primary care patients' spiritual issues and needs. The sources patients consult to address these spiritual issues, including the role of their attending physician, have been largely unstudied. We sought to study patients' internal and external resources for addressing spiritual questions, while also exploring the physician's role in providing spiritual care. Our multicenter observational study evaluated 326 inpatients admitted to primary care physicians in four midwestern hospitals. We assessed how frequently these patients identified spiritual concerns during their hospitalization, the manner in which spiritual questions were addressed, patients' desires for spiritual interaction, and patient outcome measures associated with spiritual care. Nearly 30% of respondents (referred to as 'R/S respondents') reported religious struggle or spiritual issues associated specifically with their hospitalization. Eight-three percent utilized internal religious coping for dealing with spiritual issues. Chaplains, clergy, or church members visited 54% of R/S respondents; 94% found those visits helpful. Family provided spiritual support to 45% of R/S respondents. Eight percent of R/S respondents desired, but only one patient actually received, spiritual interaction with their physician, even though 64% of these patients' physicians agreed that doctors should address spiritual issues with their patients. We conclude that inpatients quite commonly utilize internal resources and quite rarely utilize physicians for addressing their spiritual issues. Spiritual caregiving is well received and is primarily accomplished by professionals, dedicated laypersons, or family members. A significantly higher percentage of R/S patients desire spiritual interaction with their physician than those who actually receive it. [ABSTRACT FROM AUTHOR]

We conducted a web-based survey among 476 white, Black, and Hispanic parents or caregivers with daughter(s) between the ages of 9-17 to better understand how religion influences HPV vaccine acceptance. Catholic parents were more likely than nonaffiliated parents to have already vaccinated their daughters (vs. being undecided) (OR = 3.26, 95% CI = 1.06, 10.06). Parents with frequent attendance at religious services were more likely than parents who do not attend services to have decided against vaccination (vs. being undecided) (OR = 2.92, 95% CI = 1.25, 6.84). Directions for research and implications for interventions are addressed. [ABSTRACT FROM AUTHOR]

To analyze national trends in the use of prayer among individuals with depression, we adopted a cross-sectional design with data from the adult Alternative Medicine supplement of the National Health Interview Survey 2002 and 2007. Prayer use and depression were combined into 4 categories: (a) prayed in the past 12 months and depressed; (b) prayed in the past 12 months and not depressed; (c) never prayed but depressed; and (d) never prayed and not depressed. Chi-square tests and multinomial logistic regressions were performed to analyze group differences. All analyses were adjusted for the complex sample design and conducted in SAS-callable SUDAAN. Use of prayer for depression was steady at 6.9 % across time; however, general prayer increased significantly between 2002 and 2007 (40.2 vs. 45.7). Women, aged 50-64, unmarried, with high school education were more likely to use prayer while depressed compared to those who were neither depressed nor prayed. Lifestyle behaviors (e.g. alcohol, smoking, exercise) were also associated with prayer use and depression. Prayer use for depression remained steady with unique relationships occurring among those who smoke, use alcohol, and have irregular exercise. Individuals' use of prayer as a potential complementary treatment for depression suggests that it is critical for mental and physical health treatment providers to be aware of the use of prayer as a coping resource. [ABSTRACT FROM AUTHOR]

Research indicates patients want to discuss spirituality/religious (S/R) beliefs with their healthcare provider. This was a cross-sectional study of Kansas physician assistants (PA) regarding S/R in patient care. Surveys included questions about personal S/R beliefs and attitudes about S/R in patient care. Self-reported religious respondents agreed (92%) they should be aware of patient S/R; 82% agreed they should address it. Agreement with incorporating S/R increased significantly based on patient acuity. This research indicates Kansas PAs' personal S/R beliefs influence their attitudes toward awareness and addressing patient S/R. [ABSTRACT FROM AUTHOR]

There remains a very high rate of smoked and smokeless tobacco use in the Western Pacific Region. The most recent findings from national adult tobacco surveys indicate that very few daily users of tobacco intend to quit tobacco use. In Cambodia, a nation that is predominantly Buddhist, faith-based tobacco control programs have been implemented where, under the fifth precept of Buddhism that proscribes addictive behaviors, monks were encouraged to quit tobacco and temples have been declared smoke-free. In the present study, we included items on a large national tobacco survey to examine the relation between beliefs (faith-based, other) about tobacco, health, and addiction among adults (18 years and older). In a stratified, multistage cluster sample ( n = 13,988) of all provinces of Cambodia, we found that (1) 88-93% believe that Buddhist monks should not use tobacco, buy tobacco, or be offered tobacco during a religious ceremony; (2) 86-93% believe that the Wat (temple) should be a smoke-free area; (3) 93-95% believe that tobacco is addictive in the same way as habits (opium, gambling, alcohol) listed under the fifth precept of Buddhism; and (4) those who do not use tobacco are significantly more likely to cite a Buddhist principle as part of their anti-tobacco beliefs. These data indicate that anti-tobacco sentiments are highly prevalent in the Buddhist belief system of Cambodian adults and are especially evident among non-users of tobacco. Our findings indicate that faith-based initiatives could be an effective part of anti-tobacco campaigns in Cambodia. [ABSTRACT FROM AUTHOR]

The aim of this study is to determine the association of religious moral beliefs and depression severity of war veterans in Bosnia and Herzegovina. The sample consists of male war veterans who were inpatients with clinically presented depression and those who were observed as healthy, regarding results of previous psychological testing ( n = 65 both). The Bosnia-Herzegovina versions of Hopkins Symptom Checklist and Harvard Trauma Questionnaire with questionnaire for religious moral beliefs were applied. The religious moral belief index was inversely correlated to depression severity. The religious moral beliefs may help protection of the war veterans' mental health stability after surviving multiple war traumas. [ABSTRACT FROM AUTHOR]

College student-athletes tend to consume more alcohol, engage in sex, and report more sex partners than nonathlete students. The current study examined the relationship between religiosity (e.g., influence of religious beliefs and church attendance) and alcohol use and sex behavior among college student-athletes. Most of the student-athletes ( n = 83) were religious. Influence of religious beliefs was a significant predictor of less alcohol use and less sexual activity (i.e., oral and vaginal sex, number of sex partners). However, increased church attendance was not found to be a protective factor. Findings suggest that religious beliefs may contribute to reduction of alcohol use and sexual risk among college student-athletes. Consideration should be given to incorporating religiosity aspects in sexual and alcohol risk-reduction interventions for student-athletes. [ABSTRACT FROM AUTHOR]

The relationship between forgiveness and borderline personality symptomatology has been rarely studied. Using a consecutive cross-sectional sample of 307 internal medicine outpatients and a survey methodology, we examined correlations between the Forgiveness Scale and borderline personality symptomatology as measured by the borderline personality disorder scale of the Personality Diagnostic Questionnaire-4 and the Self-Harm Inventory. Numerous forgiveness subscales as well as the composite Forgiveness Scale score demonstrated statistically significant relationships with both measures for borderline personality symptomatology, such that individuals with this personality pathology demonstrated lower scores on these forgiveness subscales. Findings indicate that among individuals with borderline personality symptomatology, there are numerous aspects of forgiveness that are significantly lower than in individuals without this symptomatology. [ABSTRACT FROM AUTHOR]

The impact of religiosity in adolescent romantic partnerships on sexual behavior was assessed. Data were obtained from the National Longitudinal Study of Adolescent Health reciprocated couples database using religious- and relationship-oriented variables to predict sexual involvement in 374 couples (748 participants). We found that individual- and couple-based religiosity impacted sexual behavior. These findings provide evidence for dyad religiosity as a component involved in the expression of sexual behavior in romantic relationships. The current results highlight the importance of incorporating a broad social perspective in order to understand the expression of adolescent sexual behavior. [ABSTRACT FROM AUTHOR]

Religious connectedness is common phenomenon in Saudi Arabia and adjacent Gulf countries. An observational case control study was designed, enrolling 180 adult patients to report the association between religious connectedness and health-related quality of life (HRQL) in people with and without diabetes and foot ulcers. Sixty diabetic patients with foot ulcers (Group I) were compared with sixty diabetic patients without foot ulcer (Group II) and sixty healthy subjects (Group III) for assessment of their HRQL by using SF-36 questionnaire. The effect of religious connectedness was assessed using intrinsic/extrinsic religious connectedness scale. HRQL was found to be significantly lower in Group I compared with Group II and III as well as in group II compared with group III ( P < 0.001). Group I patients showed a poorer HRQL with increased severity, duration and multiplicity of foot ulcers. There was a strong positive relationship between religious connectedness and HRQL as indicated by a positive correlation between religious connectedness scale and mental, physical component summary scores ( r = 0.66 and 0.59 respectively and P < 0.001). While quality of life is generally poor in people with diabetic foot ulcers, there exists a strong positive relationship between religious connectedness and higher HRQL. These findings may have implications on improving outcomes. [ABSTRACT FROM AUTHOR]

Turning to faith in God or a higher spiritual power is a common way of coping with life-threatening disease such as cancer. Little, however, is known about religious faith among cancer patients in secular societies. The present study aimed at exploring the prevalence of religious faith among Danish breast cancer patients and at identifying whether socio-demographic, pre-cancer health status, clinical, and health behavior characteristics, including their use of complementary and alternative medicine (CAM), were associated with their degree of faith. Information on faith in God or a higher spiritual power and use of CAM was provided by a nationwide sample of 3,128 recurrence-free Danish women who had received surgery for early-stage breast cancer 15-16 months earlier. Socio-demographic, clinical, and health status variables were obtained from national longitudinal registries, and health behaviors had been assessed at 3-4 months post-surgery. Of the women, 47.3% reported a high degree of faith (unambiguous believers), 35.9% some degree of faith (ambiguous believers), while the remaining 16.8% were non-believers. Unambiguous believers were more likely than ambiguous believers to experience their faith as having a positive impact on their disease and their disease-related quality-of-life. When compared to non-believers, unambiguous believers were also older, had poorer physical function, and were more frequent users of CAM, and more inclined to believe that their use of CAM would have a beneficial influence on their cancer. Disease- and treatment-related variables were unrelated to faith. While overall religious faith appears equally prevalent among Danish and US breast cancer patients, the majority of Danish breast cancer patients experienced ambiguous faith, whereas the majority of US patients have been found to express unambiguous faith. Our results suggest that future studies may benefit from exploring the role of faith for health behaviors, adherence to conventional treatment, and impact upon quality of life. [ABSTRACT FROM AUTHOR]

After battle, the moral and mortality stresses influence different soldiers in different ways. Using two large-scale surveys of World War II veterans, this research investigates the impact of combat on religiosity. Study 1 shows that as combat became more frightening, the percentage of soldiers who reported praying rose from 42 to 72 %. Study 2 shows that 50 years later, many soldiers still exhibited religious behavior, but it varied by their war experience. Soldiers who faced heavy combat (vs. no combat) attended church 21 % more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26 % less often. The more a combat veteran disliked the war, the more religious they were 50 years later. While implications for counselors, clergy, support groups, and health practitioners are outlined, saying there are no atheists in foxholes may be less of an argument against atheism than it is against foxholes. [ABSTRACT FROM AUTHOR]

A sample of individuals who identified as gay or lesbian were administered measures of church attendance, their religious organization's view of homosexuality, perceived conflict between religious faith identity and sexual orientation identity, social support, depression, and generalized anxiety. Among participants who rated their church as rejecting of homosexuality, greater frequency of attendance was related to a higher incidence of GAD symptoms, but not depression. No correlation was found for those attending accepting faith communities. Those who attend rejecting faith communities attended services less often, experienced greater identity conflict, and reported significantly less social support than those of the Accepted group. Regression analyses indicated that identity conflict and social support did not fully account for the relationship between attendance and GAD symptoms. Overall, findings from the current study support previous suggestions that participation in conservative or rejecting religious communities may adversely affect the emotional well-being of GL individuals. [ABSTRACT FROM AUTHOR]

Little is known about the prevalence or predictors of seeking help for depression and PTSD from spiritual counselors and clergy. We describe openness to and actual help-seeking from spiritual counselors among primary care patients with depression. We screened consecutive VA primary care patients for depression; 761 Veterans with probable major depression participated in telephone surveys (at baseline, 7 months, and 18 months). Participants were asked about (1) openness to seeking help for emotional problems from spiritual counselors/clergy and (2) actual contact with spiritual counselors/clergy in the past 6 months. At baseline, almost half of the participants, 359 (47.2 %), endorsed being 'very' or 'somewhat likely' to seek help for emotional problems from spiritual counselors; 498 (65.4 %) were open to a primary care provider, 486 (63.9 %) to a psychiatrist, and 409 (66.5 %) to another type of mental health provider. Ninety-one participants (12 %) reported actual spiritual counselor/clergy consultation. Ninety-five (10.3 %) participants reported that their VA providers had recently asked them about spiritual support; the majority of these found this discussion helpful. Participants with current PTSD symptoms, and those with a mental health visit in the past 6 months, were more likely to report openness to and actual help-seeking from clergy. Veterans with depression and PTSD are amenable to receiving help from spiritual counselors/clergy and other providers. Integration of spiritual counselors/clergy into care teams may be helpful to Veterans with PTSD. Training of such providers to address PTSD specifically may also be desirable. [ABSTRACT FROM AUTHOR]

The association between religiosity and happiness has been the focus of much recent research. The majority of them report a positive correlation between a religious attitude and behavior and the level of happiness. However, different findings have been reported. The aim of the current study was to test link between religiosity and happiness among a group of undergraduate Muslim students. Two hundred and seventy-one health-related students agreed to participate and completed Oxford Happiness Index and a religious belief questionnaire. It was found that higher score on religious belief was significantly linked to the level of happiness ( r = .256, P = .01). The result confirms that individuals with a more religious attitude experience more happiness. The result of this study should be considered in programs designed to improve overall well-being of university students. [ABSTRACT FROM AUTHOR]

This study compares faith attitudes versus behaviors for their relationship to mental health in current cancer patients and survivors. This cross-sectional survey of ambulatory patients included Hodge's intrinsic religious motivation scale, Benson & Spilka's concept of God scale, frequency of prayer, and the mental health subscale of the MOS SF-36. One hundred and fifty-eighty patients, mostly women with breast cancer, completed questionnaires (92% return). Mental health was positively related to a concept of a loving God ( P < .001) and negatively related to the concept of a stern God ( P < .002). Mental health was unrelated to goal of treatment (cure vs. chemotherapy/palliation), frequency of prayer, intrinsic faith motivation, or physical pain. Viewing God as loving was strongly related to better mental health, even in the presence of a poor prognosis or pain. [ABSTRACT FROM AUTHOR]

This study demonstrates the reliability and validity of the Clergy Occupational Distress Index (CODI). The five-item index allows researchers to measure the frequency that clergy, who traditionally have not been the subject of occupational health studies, experience occupational distress. We assess the reliability and validity of the index using two samples of clergy: a nationally representative sample of clergy and a sample of clergy from nine Protestant denominations. Exploratory factor analysis and Cronbach's scores are generated. Construct validity is measured by examining the association between CODI scores and depressive symptoms while controlling for demographic, ministerial, and health variables. In both samples, the five items of the CODI load onto a single factor and the Cronbach's alpha scores are robust. The regression model indicates that a high score on the CODI (i.e., more frequent occupational distress) is positively associated with having depressive symptoms within the last 4 weeks. The CODI can be used to identify clergy who frequently experience occupational distress and to understand how occupational distress affects clergy's health, ministerial career, and the functioning of their congregation. [ABSTRACT FROM AUTHOR]

Religiousness is rarely studied as protective factor against substance use and misuse in sport. Further, we have found no investigation where college-age athletes were sampled and studied accordingly. The aim of the present study was to identify gender-specific protective effects of the religiousness (measured by Santa Clara Questionnaire) and other social, educational, and sport variables as a potential factors of hesitation against doping behaviors in sport-science-students from Mostar, Bosnia, and Herzegovina (51 women and 111 men; age range, 18-26). The gender differences for the non-parametric variables were established by Kruskall-Wallis test, while for the parametric variables the t-test for independent samples was used. Multiple regression calculations revealed religiousness as the most significant predictor of the social, health, sport and legal factors of hesitation against doping behaviors in both genders. However, the differential influence of the social, educational, sport and religious factors in relation to negative consequences of the doping behaviors is found for men and women. Such differential influence must be emphasized in tailoring the anti-doping policy and interventions. [ABSTRACT FROM AUTHOR]

Religiosity is associated with behaviors that reduce the risk of HIV/STI infection among general-population and heterosexual-specific samples. Whether this association is similar to homosexual persons is unknown. Measures of religiosity have not been evaluated psychometrically among men who have sex with men (MSM), a population who, because of stigma, experience religiosity differently than heterosexual persons. We assessed the duke religion index and the spiritual well-being in two samples of MSM. Neither instrument produced adequate model fit. To study the association between religiosity and HIV/STI risk behaviors among MSM, scales are needed that measure the religious and spiritual experiences of MSM. [ABSTRACT FROM AUTHOR]

A considerable number of studies have focused on the relationship between prayer, health, and well-being. But the influence of some types of prayer (e.g., petitionary prayer) has received more attention than others. The purpose of this study is to examine an overlooked aspect of prayer: trust-based prayer beliefs. People with this orientation believe that God knows that best way to answer a prayer and He selects the best time to provide an answer. Three main findings emerge from data that were provided by a nationwide longitudinal survey of older people reveals. First, the results reveal that Conservative Protestants are more likely to endorse trust-based prayer beliefs. Second, the findings suggest that these prayer beliefs tend to be reinforced through prayer groups and informal support from fellow church members. Third, the data indicate that stronger trust-based prayer beliefs are associated with a greater sense of life satisfaction over time. [ABSTRACT FROM AUTHOR]

The aim of this study is to determine the attitudes and behaviors of religious scholars regarding organ donation and transplantation. In this study, 540 officials working in the Department of Religious Affairs in Kayseri, Turkey, were included. Overall, 86.6% response rate ( n = 468) was achieved. Although a majority of the officials of religion in this study stated that they believed in the importance of organ donation (90.8%), the rate of considering donation (57.9%) and the donation rate (1.1%) were found to be substantially low. There is a difference between the employment status and willingness to donate organs. The rate of willingness to donate was significantly high in men than women. And also was high in imams and preachers. Regarding the sources of information, the majority of the respondents (70.0%) cited mass media. Overall, 15.3% cited school education and 42.0% religious publications. The most common question (83.1%) that was asked was 'whether or not organ donation was suitable for Muslim religious'. Our study revealed that although the research groups have positive ideas about organ donation and transplantation, their role was low in informing and motivating people about organ donation and transplantation. [ABSTRACT FROM AUTHOR]

This research examined the role of leader's spiritual values in terms of the 'servant leadership' in the process of promoting employee's autonomous motivation and eudaemonic well-being. Sample consists of 265 Chinese supervisor-subordinate dyads recruited from a variety of industries in Taiwan. Spiritual values perceived by the subordinates, as well as the discrepancy between leader-subordinate perceptions, but not the leader's self-perceptions of spiritual values, were found to contribute significantly beyond transactional leadership in predicting subordinate motivational autonomy and eudaemonic well-being, and subordinate autonomous motivations fully mediates the relationship between spiritual values and eudaemonic well-being. [ABSTRACT FROM AUTHOR]

To determine the influence of patient religiosity on the outcome of treatment of hepatitis C infection, a prospective, blinded, cohort study was performed on hepatitis C-infected patients categorized as 'higher religiosity' and 'lower religiosity' based on responses to a religiosity questionnaire. Comparisons were made between high and low religiosity patients on demographics, pre-treatment laboratory values, and response to treatment. Eighty-seven patients with complete questionnaires were placed in either higher (38) or lower (49) religiosity cohort. The patients (60% female) were ethnically diverse: African-American 39%; Hispanic 31%; white 29%. African-American race ( P = 0.001) and female gender ( P = 0.026) were associated with higher religiosity. The frequency of being offered treatment, accepting treatment, and completing treatment was similar in both religiosity cohorts ( P = 0.234, 0.809, 0.367). Fifty-six patients completed the 24- or 48-week treatment with peginterferon and ribavirin. Depression was more frequent in the low religiosity group (38.2% vs. 4.6%, P = 0.005). Sustained viral response rate at 3-6-month post-therapy was similar in the higher (50%) and lower (57.6%) religiosity cohorts ( P = 0.580; n = 55). Logistic regression modeling revealed that males having higher religiosity gave greater odds of SVR than those with lower religiosity (OR 21.3; 95% CI 1.1-403.9). The level of religiosity did not affect the decision to begin treatment for chronic HCV infection and was not associated with a better treatment outcome. A higher level of religiosity was associated with less depression among patients. [ABSTRACT FROM AUTHOR]

Since self-efficacy is a positive predictor of substance use treatment outcome, we investigated whether it is associated with spirituality within a religious 12-step program. This was a cross-sectional survey ( N = 91) of 10 different Celebrate Recovery sites held at community churches. The mean spirituality score for those with high confidence was significantly greater than those with low confidence. Spirituality associated with greater confidence to resist substance use (OR = 1.09, 95% CI 1.02-1.17, P < 0.05). So every unit increase of measured spirituality increased the odds of being above the median in self-efficacy by 9%. We conclude that spirituality may be an important explanatory variable in outcomes of a faith-based 12-step recovery program. [ABSTRACT FROM AUTHOR]

This study examined whether religious coping moderates the impact of racial/ethnic discrimination on current (past 30 day) cigarette and cigar/cigarillo use among a racially/ethnically diverse sample of 984 technical/vocational school students (47.1% women; mean age = 25 years). Results indicate that discrimination increased the likelihood of current cigarette use among African American students and current cigar/cigarillo use among white and African American students. Positive religious coping decreased the likelihood of cigarette and cigar/cigarillo smoking for white students only. Negative religious coping increased the likelihood of cigarette use for white students and cigar/cigarillo use for white and African American students. Two 2-way interactions indicate that positive and negative religious coping moderate the discrimination-cigarette smoking relationship for African American and Mexican American students, respectively. [ABSTRACT FROM AUTHOR]

Identifying patients' expectations of and need for healthcare chaplaincy is important in terms of appropriate intervention. Therefore, a sample of 612 patients from 32 general hospitals and psychiatric clinics in the German part of Switzerland was surveyed about their expectations of chaplaincy service. A principal component factor analysis of participants' ratings found that the survey items fell into three distinct categories. These were the need for (1) emotional support, (2) help to cope with illness/disease, and (3) religious/spiritual assistance. Among the expectations, the need for emotional support was rated most important, followed by help to cope and, lastly, religious/spiritual assistance. Gender, religious denomination, general religiosity, and subjective health status significantly influenced these expectations. The results showed that fulfilling patients' expectations increases their overall satisfaction with, and the importance they accord to the chaplain's visit, as well as their confidence in the chaplain. [ABSTRACT FROM AUTHOR]

The aim of this preliminary study was to investigate whether religious practice can modify quality of life (QoL) in BC patients during chemotherapy. QoL and religion practice questionnaire (RPQ) scores were evaluated in a sample of BC patients in different moments. Before chemotherapy initiation, women with lower physical and social functional scores displayed higher RPQ scores. On the other hand, low RPQ patients worsened some QoL scores over time. Body image acceptance was positively correlated with religious practice and specifically praying activity. This preliminary study suggests the importance of religion in coping with cancer chemotherapy. [ABSTRACT FROM AUTHOR]

The current project was designed to examine the contention that written prayers about difficult life events function as self-disclosure to God and are structurally and effectively the same as other forms of written self-disclosure, at least in the short term. Over four writing sessions, 155 participants either wrote about mundane experiences (the control group) or wrote narratives about traumatic or stressful life events that were targeted at no one, targeted at a person of their choice, or construed as prayers to God. The results indicate that written prayers are lexically similar to the other two types of written narratives and distinct from the control group. Furthermore, the immediate effects of trauma writing on mood and physical well-being were similar as well. These findings have potentially important implications for understanding the relationship between personal prayer and a variety of health outcomes. [ABSTRACT FROM AUTHOR]

The purpose of this study was to determine whether sociocultural differences have any effect on the health-related quality of life among African American hemodialysis patients. This study examined relationships between religiosity, social support, and the health-related quality of life of African American hemodialysis patients. Four hemodialysis units were selected for the study. The study population consisted of 176 African American hemodialysis patients who had been receiving hemodialysis treatments for at least 1 month. The religiosity variable was measured by the Measure of Religious Involvement. Social Support was measured by the Medical Outcomes Study Social Support Survey, and health-related quality of life was measured by the Medical Outcomes Study 36 Short Form Health Survey (SF-36v2). The investigators found that social support contributed to the emotional and physical health of African American hemodialysis patients in the sample, whereas religiosity was inversely related to the physical health of these patients. [ABSTRACT FROM AUTHOR]

Results from empirical studies on the role of religiosity and spirituality in dealing with stress are frequently at odds, and the present study investigated whether level of religiosity and spirituality is related to the way in which religious coping is used relative to other coping strategies. A sample of 616 university undergraduate students completed the Brief COPE (Carver in Int J Behav Med 4:92-100, ) questionnaire and was classified into groups of participants with lower and higher levels of religiosity and spirituality, as measured by the WHOQOL-SRPB (WHOQOL-SRPB Group in Soc Sci Med 62:1486-1497, ) instrument. For participants with lower levels, religious coping tended to be associated with maladaptive or avoidant coping strategies, compared to participants with higher levels, where religious coping was more closely related to problem-focused coping, which was also supported by multigroup confirmatory factor analysis. The results of the present study thus illustrate that investigating the role of religious coping requires more complex approaches than attempting to assign it to one higher order factor, such as problem- or emotion-focused coping, and that the variability of findings reported by previous studies on the function of religious coping may partly be due to variability in religiosity and spirituality across samples. [ABSTRACT FROM AUTHOR]