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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]

This study was conducted to identify and describe the patients’ perceptions of Islamic medicine based on gender, age, marital, educational level and working status among the Malaysian Muslim population. A nationwide interviewer-administered questionnaire survey was conducted in 2013. An open-ended questionnaire pertaining to Islamic medicine was used to increase the probability of capturing maximum data. This survey implemented a multistage design, stratified by state, proportionate to the size of the state population and was representative of the Malaysian population. Post-survey classification of results was performed accordingly. Complex data analysis was carried out using SPSS 16.0. The discussion was identified and categorised into various sections. The paper concludes that Islamic medicine has a major influence in the Malaysian Muslim community compared to other alternatives. Further, its potential for growth and importance especially for treating spiritual ailments cannot be denied. The respondents indicated that two factors motivate Islamic medicine in Malaysia: (1) the Muslim community opts for alternative healing because of their dissatisfaction with conventional methods; (2) Islamic medicine focuses only on healing spiritual-related problems. The average perception of respondents is that the function of Islamic medicine in healing physical diseases is undervalued and that it is not suitable to replace the functions of modern health institutions. [ABSTRACT FROM AUTHOR]

In this study of ethical ideology and religiosity, 1,255 physicians from Canada, China, Ireland, India, Japan and Thailand participated. Forsyth's () Ethical Position Questionnaire and Rohrbaugh and Jessor's (J Pers 43:136-155, Religiosity Measure were used as the survey instruments. The results demonstrated that physicians from India, Thailand and China reported significantly higher rates of idealism than physicians from Canada and Japan. India, Thailand and China also scored significantly higher than Ireland. Physicians from Japan and India reported significantly higher rates of relativism than physicians from Canada, Ireland, Thailand and China. Physicians from China also reported higher rates of relativism than physicians from Canada, Ireland and Thailand. Overall, religiosity was positively associated with idealism and negatively associated with relativism. This study is the first to explore the differences between ethical ideology and religiosity among physicians in an international setting as well as the relationship between these two constructs. Both religiosity and ethical ideology are extremely generalized, and the extent to which they may impact the actual professional behaviour of physicians is unknown. This paper sets up a point of departure for future research that could investigate the extent to which physicians actually employ their religious and/or ethical orientation to solve ambiguous medical decisions. [ABSTRACT FROM AUTHOR]

Religious-spiritual (R/S) education helps medical students cope with caregiving stress and gain skills in interpersonal empathy needed for clinical care. Such R/S education has been introduced into K-12 and college curricula in some developed nations and has been found to positively impact student’s mental health. Such a move has not yet been seen in the Indian education system. This paper aimed to examine perspectives of teachers and parents in India on appropriateness, benefits, and challenges of including R/S education into the school curriculum and also to gather their impressions on how a R/S curriculum might promote students’ health. A cross-sectional study of religiously stratified sample of teachers and parents was initiated in three preselected schools in India and the required sample size (N = 300) was reached through snowballing technique. A semi-structured questionnaire, with questions crafted from “Religion and Spirituality in Medicine, Physicians Perspective” (RSMPP) and “American Academy of Religion’s (AAR) Guidelines for Religious Literacy,” was used to determine participants’ perspectives. Findings revealed that teachers’ and parents’ “comfort in integrating R/S into school curriculum” was associated with their gender (OR 1.68), education status (OR 1.05), and intrinsic religiosity (OR 1.05). Intrinsic religiosity was significantly (p = 0.025) high among parents while “intrinsic spirituality” was high (p = 0.020) among teachers. How participants’ R/S characteristics influence their support of R/S education in school is discussed. In conclusion, participants believe R/S education will fosters students’ emotional health and interpersonal skills needed for social leadership. A curriculum that incorporates R/S education, which is based on AAR guidelines and clinically validated interpersonal spiritual care tools would be acceptable to both teachers and parents. [ABSTRACT FROM AUTHOR]

Spiritual well-being has been shown to reduce suicidal behavior, depressive symptoms, and hopelessness. Thwarted interpersonal needs have been shown to increase risk of suicidal behavior. This paper aims to explore the interrelationships among spiritual well-being, thwarted interpersonal needs, and negative outcomes including suicidal ideation, hopelessness, and depressive symptoms among African American women. Sixty-six African American women (M = 36.18; SD = 11.70), from a larger study of women who had experienced interpersonal violence within the past year, completed self-report questionnaires. Mediation analyses revealed that thwarted belongingness, but not perceived burdensomeness, significantly mediated the relations between spiritual well-being and the three outcomes. This study provides the first examination of the role of thwarted interpersonal needs on the link between spiritual well-being and negative psychological outcomes. Spiritual well-being serves a protective role against feelings of social isolation, which may reduce one’s risk of negative psychological outcomes. Treatments that bolster a sense of spirituality and social connectedness may reduce suicidal ideation, hopelessness, and depressive symptoms. [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 elderly is passing from a stage to another new stage of life, with cognitive changes and a reduction in the physiological functions of this age. With increasing age, spiritual needs and attitudes increase. So, this study was conducted aimed to investigate the effect of group spiritual therapy on the cognitive state of the elderly. This experimental study was conducted in two experimental and control groups on 50 elderly people in Golestan Province in 2012, by simple random sampling. Data collection tool was Mini-Mental State Examination. In the experimental group, eight group therapy sessions were performed for 45–60 min a week twice. The data were analyzed by software SPSS-16 using descriptive statistics (mean score and SD) and inferential statistics (paired t test, independent t test and covariance test). Independent t test before the intervention in both groups showed no significant difference (P = 0.52). But this test showed a significant difference after the intervention (P < 0.01). Also, ANCOVA test showed a significant difference in both groups (η = 0.26) (P < 0/01). Regarding the effect of group spiritual therapy on the cognitive state of the elderly, it can be used as a complementary, low cost and effective method for improving the cognitive state of the elderly. For this reason, it is recommended because spiritual therapy creates the concept and meaning of life and increases the life expectancy and quality of life in the elderly. [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]

This study aims to assess the relationship between religious attitudes of Ilam universities students (west of Iran), their perspectives about the fear of self and other's death and dying, with their general health. This paper is an analytic survey in which 351 college students, who were selected by multistage sampling, participated. To measure interested variables, Persian format of standardized self-administered questionnaires was employed. Religious attitudes with odds ratio (OR) of 0.94 (95 % CI 0.91-0.97) and fear of self dying with 0.88 (95 % CI 0.81-0.96) were identified as a protective factors against the inappropriate general health condition. However, the fear of other's death (OR 1.16; 95 % CI 1.05-1.28) was identified as a risk factor. This study showed that people who had more religious attitudes and fear of self dying had better general health as well as the fear of other's death had a significant direct relationship with inappropriate general health condition. [ABSTRACT FROM AUTHOR]

This study examines the role of religion and religiosity in the relationship between materialism and life satisfaction. The findings suggests that religion may be a key factor in understanding differences in findings of previous studies regarding the inverse relationship found in the vast majority of previous studies. Based on a large-scale study in Malaysia-a country comprised of several religious subcultures (mainly Muslims, Buddhists, and Hindus), the findings suggest that the influence of religiosity on materialism and life satisfaction is stronger among Malays than among Chinese and Indians, and life satisfaction partially mediates the relationship between religiosity and materialism. The paper discusses implications for theory development and further research. [ABSTRACT FROM AUTHOR]

The birth of an extremely premature baby is a tragedy, and it is only natural that the parents will rely on the spiritual and religious beliefs that guide the rest of their lives. At this difficult time, parents with strong religious beliefs will hope for divine intervention and pray for a miracle. This paper outlines the difficulties experienced by neonatal nurses when caring for an extremely premature baby whose parents hold on to hope and their belief in divine intervention and a miracle. Data were collected via a questionnaire to Australian neonatal nurses and semi-structured interviews with 24 neonatal nurses in NSW, Australia. A qualitative approach was used to analyse the data. The theme of 'hoping for a miracle' was captured by two sub-themes 'praying for a miracle' and 'oscillating between hope and despair'. For some families, the hope of divine intervention seemed all consuming, and the nurses were witness to the desperation and disappointment of families when a miracle was not forthcoming. [ABSTRACT FROM AUTHOR]

Will a pastor refer to a mental health center? If they feel qualified to intervene themselves, they may not. Because pastors often provide grief counseling, it is important to understand the decisions they make when intervening with depressed individuals. A random sample of 204 Protestant pastors completed surveys about their treatment practices for depression. Fisher's exact analyses revealed that more pastors with some secular education yet no degree felt that they were the best person to treat depression than pastors who had no secular education or pastors who had at least a secular bachelor's degree. However, the level of theological education did not influence beliefs about the pastor being the best person to treat depression. In addition, neither secular nor theological education level influenced pastors' views on referring people to mental health centers for depression treatment. Based on findings, this paper discusses implications for best practices in training pastors on depression and other mental health topics. [ABSTRACT FROM AUTHOR]

This paper examines facilitators and barriers to HIV activities within religious congregations, the relative internal or external sources of these influences, and suggestive differences across congregational types. Results are based on in-depth interviews with clergy and lay leaders ( n = 57) from 14 congregations in Los Angeles County, California, purposively selected to reflect diversity in racial-ethnic composition, denomination, size, and HIV activity level. Many common facilitators and barriers were related to norms and attitudes, only a few of which appeared overtly associated with theological orientations. Clergy support was a facilitator particularly prevalent among congregations having higher HIV activity levels, indicating its importance in sustaining and expanding HIV programs. Resource issues were also prominent, with material resource barriers more frequently mentioned by smaller congregations and human resource barriers more among larger congregations. Organizational structure issues were mostly centered on external linkages with various social service, public health, and faith-based entities. Analysis of internal versus external sources highlights the roles of different stakeholders within and outside congregations in promoting HIV activities. Potential differences across congregational types represent fruitful areas for future research. [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]

This paper reports data on the complexities of delivering religious/spiritual care in sexual health from a staff perspective. A learning needs analysis, in survey format, was conducted with the nursing staff of a leading London, sexual health clinic. Recruitment took place in May 2011 over a period of 2 weeks. The sample consisted of 25 members of staff which included service support workers and registered nurses. The 25 question survey was conducted and reviewed using Survey Monkey™. The survey was divided into three sections, being population demographics, clinical experience and understanding and education. This article will explore the second section of being clinical experience and understanding. This section used six open-ended questions to investigate participant's experience of common clinical episodes where religion was an influential part of the patient experience and decision-making. A range of contemporary sexual health and religious issues were extrapolated from the survey findings ranging from homosexuality to termination of pregnancy. Four main areas of complexity identified from participants responses were sexual dysfunction, treatment issues, sexual health knowledge and high-risk behaviour. Findings from the study highlight the diversity of influence of religion has on the sexual health of patients. [ABSTRACT FROM AUTHOR]

The current paper provides background to the development of the Multidimensional Inventory for Religious/Spiritual Well-being and then summarises findings derived from its use with other measures of health and personality. There is substantial evidence for religiosity/spirituality being positively related to a variety of indicators of mental health, including subjective well-being and personality dimensions. Furthermore, religiosity/spirituality can play an important role in the process of recovering from mental illness as well as providing a protective function against addictive or suicidal behaviours. However, further research is needed to examine the mechanisms through which religiosity/spirituality have an impact on health-related conditions. [ABSTRACT FROM AUTHOR]

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]

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]

Patients with chronic diseases, such as multiple sclerosis (MS), are prone to emotional distresses and reduction in life quality more than others. This study aimed to assess the relationship between religious beliefs and quality of life among patients with MS. In this study, 145 MS patients completed 36-Item Short-Form Health Survey (SF-36) and the Duke University Religion Index (DUREL) questionnaires. The results indicated that unorganized religious activities were significantly associated with marital status and education level. Besides, internal religion was positively correlated to mental health. However, religious variables were not effective prognostic factors in physical and mental quality of life. Overall, further studies have to be conducted to determine the role of religion in quality of life of MS patients with different religious backgrounds. [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]

Nowadays, diabetes is prevalent, and it can leave severe psychotic effects and causes depression; thus, it is necessary to consider effective factors to fight against diabetic patients' mental conditions. It seems that the role of religion is significant, and by augmenting religious attitudes, diabetic patient's depression intensity can be decreased. The purpose of the present study is to examine the relationship between religious beliefs and depression of diabetic patients in diabetes clinic of Ali Asghar Hospital in Zahedan. This is a descriptive analytical and cross-sectional study. Out of total 350 diabetic patients, 70 were selected by easy sampling method. Data gathering tool was Bach's religious beliefs and depression standard questionnaires. K statistical test and Pearson's correlation index have been used for data analysis. SPSS software version 16 was used to analyze the data. The results of the study showed that there was not any relationship among age, sex, education, illness duration and family member's history of depression and depression. Results of the study showed that stronger religious beliefs decrease the depression severity ( P < 0.001). Therefore, it is necessary to strengthen patient's religious attitudes by proper plans to decrease depression, and some strategies are presented in the study for these plans. [ABSTRACT FROM AUTHOR]

We aimed to test the relationships between Trust-in-God, positive and negative affect, and feelings of hope. A sample of university students ( N = 282, 50 % female) completed the Positive and Negative Affect Schedule, the Adult Dispositional Hope Scale, and a Persian measure of Trust-in-God for Muslims. The results of a series of hierarchical regression analyses indicated that Trust-in-God was positively associated with participants' scores for hope and positive affect but was negatively associated with their scores for negative affect. The results support the relationship between Trust-in-God and indices of mental health. [ABSTRACT FROM AUTHOR]

This study investigated the experience with and attitudes toward suicide and suicidality in 70 consenting imams serving in mosques in the province of Aydin which is located at the southwest part of Turkey. A self-report questionnaire was used to collect the data. Attitudes of imams to suicide and suicidality were compared with attitudes of male university students. Only 4 imams (5.7 %) reported having had suicidal thoughts in past, and none reported having attempted suicide. Almost 50 % said that someone in communities they serve has commited suicide and nearly 40 % reported leading funeral ceremony for someone who committed suicide. Majority of imams (64.3 %) were of the opinion that a funeral ceremony should be arranged for people who suicide and 87.1 % were of the opinion that people who suicide can be buried in a common cemetery, but only 21.4 % said that someone who attempted suicide can be appointed as imam. Compared to male medical students, imams saw suicide as an unacceptable option and those engaging in suicidal behavior to be punished after death. But they displayed socially accepting and helping reactions to an imagined close friend who attempted suicide. Therefore, it was concluded that imams might exhibit preventive reactions to suicide when they offer counseling for persons from their congregations during times of suicidal crises. [ABSTRACT FROM AUTHOR]

There is a lack of studies looking into religiosity and religious coping in cancer patient. In this cross-sectional study, we examined the religiosity using Duke University Religion Index, religious coping using Brief Religious Coping Scale, anxiety and depression based on Hospital Anxiety and Depression Scale among 200 cancer patients. The association between religiosity and religious coping with anxiety and depression was studied. The findings showed that subjects with anxiety or depression used more negative religious coping and had lower non-organization religiosity. Hence, measurements in reducing negative religious coping and encouraging religious activities could help to reduce psychological distress in cancer patients. [ABSTRACT FROM AUTHOR]

This study aimed to examine the relationship between religious practices and self-care of patients with type 2 diabetes. A descriptive cross-sectional survey was conducted on 154 diabetic patients who were referred to two general teaching hospitals in Qom City (Iran). Data were collected using demographic questionnaire, private and public religious practices, and summary of diabetes self-care activities questionnaires. Data were analyzed using descriptive statistics and statistical tests including independent t test, and Pearson correlation coefficient. Significant positive correlations were observed between religious practices and self-care activities in diabetic patients ( p < 0.05). Significant positive correlations were also found between some religious practices and self-care activities subscales ( p < 0.05). Healthcare providers should be aware of the role that religion plays in the lives of diabetic patients and be able to take religious factors into account when developing care plans. Doing so will enhance a more patient-centered approach and thereby support patients in their role as self-care decision-makers. [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]

Spiritual well-being in patients with an advanced cancer has been found to positively correlate with subjective well-being, lower pain levels, hope and positive mood states, high self-esteem, social competence, purpose in life, and overall quality of life. In this regard, Quran recitation is stated to be an efficient way to increase patient spirituality and also to handle life's everyday challenges. The aim of this study was to investigate the effects of listening, reading, and watching the text of the Holy Quran, called (in this study) Quran recitation, for increasing life expectancy (LE) in palliative radiotherapy patients admitted to Radiotherapy Department of Seyed alshohada Hospital, Isfahan, Iran. A questionnaire-based study was carried out on a total of 89 palliative radiotherapy patients between March 2012 and June 2012. Informed consent was obtained. The patients were requested to complete a standardized questionnaire which was designed based on the European Organization for Research and Treatment of Cancer C30 Scale Quality of Life Questionnaire (EORTC C30 Scale QLQ). A computer program (SPSS version 16.0, Chicago, IL, USA) was used, and data were analyzed by the Wilcoxon test and Spearman's rank correlation. All hypotheses were tested using a criterion level of P = 0.05. There was a significant difference for frequency and duration of Quran recitation among patients, before and after the diagnosis of their cancer ( P = 0.03). Using the Spearman's rank correlation, it was found that there was a correlation between Quran recitation and subjective well-being ( r = 0.352, P < 0.001). Moreover, there was a correlation between Quran recitation and increasing LE ( r = 0.311, P < 0.003). More than 60 % of the patients stated that more frequent recitation would lead to more LE and/or greater reassurance. On the basis of the present work, listening, reading, and watching the text of the Holy Quran are useful for increasing LE in palliative radiotherapy patients admitted to Radiotherapy Department. In other words, a benefit of Quran recitation on outcome of radiotherapy for palliative radiotherapy patients was found. [ABSTRACT FROM AUTHOR]