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Workplace bullying is a pervasive issue that affects millions of individuals worldwide, leading to severe psychological and social consequences. This study examines the factors influencing the decisions of religious individuals who have experienced workplace bullying, with an explicit focus on their choice to seek help from their religious community. The study involved respondents from various religious groups, most of whom were Roman Catholic. The research employs a cross-sectional design, integrating quantitative analysis with qualitative insights. Data from 1,231 respondents were analyzed via descriptive statistics, correlation, regression, and content analysis methods. The main coping strategies identified were self-coping and seeking help within a close, trusted environment. Attitudes toward the religious organization (subjective norms) consistently predicted help-seeking decisions more accurately than access to religious counseling (perceived behavioral control) or personal values. This research provides one of the first empirical insights into how religious communities can actively mitigate the psychological impact of workplace bullying, offering a novel perspective on the intersection of faith and mental health. The findings suggest that religious organizations could be crucial in supporting victims by enhancing outreach and counseling services, contributing to a holistic approach to workplace well-being. These findings have significant implications for religious communities, highlighting their potential to support their members in times of active distress. [ABSTRACT FROM AUTHOR]

This study examined the use of religious coping among male victims of intimate partner violence. It was aided by the definition from the RCOPE that Pargament et al. developed and validated. The data were collected through semi-structured, formal interviews with 35 Nigerian male victims. The data were analyzed using content analysis within the framework of category development in the grounded theory method. Different types of religious coping were revealed, while their impact on well-being was examined. Most of the victims used positive religious coping such as pleading for direct intercession and religious reappraisal. This brought some peace and happiness to the victims. Their negative religious coping techniques were used only when positive coping techniques did not achieve their desired outcomes. This made victims sad and dispirited. The study provides suggestions for professionals on how religious coping can be used to best serve male victims. [ABSTRACT FROM AUTHOR]

Stigma is a psychosocial factor often experienced by people living with HIV (PLWHIV), which has been linked with increased distress and poor health-related quality of life. However, studies exploring the mechanisms through which this association occurs are very sparse. This study therefore investigated religious coping as a mediator in the relationship between stigma and psychological distress among PLWHIV in Nigeria. Using convenient sampling method, 202 PLWHIV (95 males, 107 females, Mean age = 36.14, SD = 8.54) managed for HIV were selected from a health facility in Nigeria. Results showed that negative religious coping mediated the relationship between stigma and psychological distress, indicating that stigma was linked with increase in negative religious coping which in turn resulted in increased psychological distress. Positive religious coping did not however mediate the relationship between stigma and psychological distress among PLWHIV. Our findings highlight the need for targeted interventions that address stigma and deemphasize maladaptive coping strategies aimed at managing stress and improving the psychological well-being among PLWHIV. [ABSTRACT FROM AUTHOR]

Background Method Results Conclusion Stroke is a disease that affects the arteries leading to and within the brain. Stroke usually creates a range of disabilities such as physical deficits and difficulty in performing daily activities. These long‐term needs and the continuous caregiving sequence affect the care burden and spiritual well‐being of caregivers.The correlational study population consisted of caregivers of stroke older patients (N = 100). Burden Interview Scale, Spiritual Well‐Being Scale and Religious Coping Scale were used. Descriptive analyses, independent sample t‐test, one‐way analysis of variance, correlation, regression analyses were used to evaluate the data.The mean age of caregivers was 48.38 ± 13.52 years. The score of Burden Interview Scale was 31.41 ± 15.13 (light/moderate), Negative Religious Coping was 7.39 ± 3.17 (moderate), Positive Religious Coping was 24.30 ± 4.34 (high), and Spiritual Well‐Being was 21.65 ± 6.73 (low). There is a significant relationship between Burden Interview and Negative Religious Coping (r = 0.274; P = 0.006), Burden Interview and spiritual well‐being (r = −0.563; P = 0.000), and spiritual well‐being and positive religious coping (r = 0.228; P = 0.026). The predictors that affect the spiritual well‐being of caregivers were found to be Burden Interview (β = −0.571) and Positive Religious Coping (β = 0.181) (P < 0.05).Nurses play an important role in increasing the spiritual well‐being levels and religious coping behaviours of caregivers. Nurses should communicate empathically with caregivers, understand their feelings, and provide emotional support. [ABSTRACT FROM AUTHOR]

Background: Spirituality and religious resources support and enhance both overall and emotional well-being during adversity such as diagnosis of breast cancer. Breast cancer patients are at higher risk of developing severe anxiety, depression, and potential mood disorders. Aim: The aim is to assess, compare, and correlate spiritual well-being and religious coping in patients with breast cancer with and without psychiatric disorders (anxiety and depression). Materials and Methodology: Recently diagnosed 90 treatment-naïve breast cancer patients were selected in adherence to the inclusion and exclusion criteria. Hospital Anxiety and Depression Scale (HADS), Spiritual Assessment Scale, and Brief Religious Coping Scale were applied to the sample population. The study population was divided into two groups depending on scores of HADS, those having psychiatric disorders, and those who did not have. The data were analyzed using Mann‒Whitney test and Pearson's correlation coefficient in the SPSS version 21. Results: More than half (61.1%) of the females suffered from psychiatric disorders after diagnosis of breast cancer. About 50% and 38.9% of the study population developed significant emotional distress, leading to the diagnosis of cases of anxiety and depression, respectively. Females suffering from psychiatric disorders have significantly lower spirituality, positive religious coping, and significantly higher negative religious coping than females without any psychiatric disorder. Total spirituality score (P = 0.034) is making a significant contribution toward predicting depression. Negative religious coping is making a significant contribution toward predicting both anxiety (P = 0.008) and depression (P = 0.045). Conclusion: The study suggests that spirituality and religion-based coping facilitates adaptive psychological adjustment to cancer and decreases the prevalence of anxiety and depression. [ABSTRACT FROM AUTHOR]

Unlike in most Western countries where singleness has been relatively considered as an individual's choice, singleness is often regarded as a social problem in Indonesia. This causes challenges for never married individuals to meet their belonging needs and to maintain their well-being. The current study aimed to explore the roles of social support, religiosity, and religious coping in assisting never-married Indonesian adults to maintain their well-being, as indicated by their levels of life satisfaction and loneliness. An online survey administered to 350 never-married adults (Mage = 29.79; SD = 4.50), followed by in-depth interviews to 40 participants (Mage = 33.14; SD = 4.04) demonstrated that, unlike in many Western countries where the religion seems to be losing its role, In Indonesia, engaging in a nurturing spiritual relationship may assist unmarried individuals, especially those wishing to get married, to cope with societal and personal challenges of being single. [ABSTRACT FROM AUTHOR]

This study aimed to determine the predictive power of religious coping of parents of children with cancer on caregiver burden, depression, anxiety, and stress in Turkey. It was designed as a descriptive and cross-sectional study, utilizing correlational analysis and regression models to explore associations between variables. Data were collected from 164 parents in the pediatric hematology-oncology clinics of a university hospital between November 2023 and March 2024. There was a negative correlation between caregiver burden score and negative and positive religious coping scores. Caregiver burden scores were positively correlated with depression, anxiety, and stress scores. Results indicated that caregiver burden, education level, employment status, family structure, family income, and age at diagnosis significantly predicted positive religious coping. For negative religious coping, caregiver burden, education level, family structure, and family income were significant predictors. This suggests that religious coping may help reduce caregiver burden, underscoring the importance of promoting constructive coping strategies to support caregivers' well-being. [ABSTRACT FROM AUTHOR]

This study examined the effectiveness of a spiritual/religious intervention on religious coping and eudaimonic psychological well-being in breast cancer survivors. A quasi-experimental design with pre- and post-tests and a control group was used to study 60 Iranian breast cancer patients. The 14-item Brief RCOPE and the Ryff's 6-Dimensional Psychological Well-Being Scales were administered at baseline and follow-up. An analysis of covariance revealed that spiritual/religious intervention was effective in increasing positive religious coping and reducing negative religious coping but not in increasing psychological well-being. Implications of the findings for the healthcare of women with breast cancer are discussed. [ABSTRACT FROM AUTHOR]

This study examined mental adjustment to breast cancer, that is, coping strategies. Participants were 130 women undergoing breast cancer treatment in two medical settings in Accra, Ghana. They completed questionnaires assessing mental adjustment to cancer, psychological distress (anxiety and depression), negative religious coping, body change stress, and illness perceptions. Data were analyzed using hierarchical linear regression. Results showed that patients who reported higher depression were more likely to engage in anxious preoccupation (worry and thinking about breast cancer). Higher depression was associated with a greater sense of helplessness/hopelessness. Moreover, patients higher in negative religious coping were more likely to experience a greater sense of helplessness/hopelessness. Illness perception facets of personal control and emotional response were positively associated with fatalism and anxious preoccupation, respectively. The results suggest that screening breast cancer patients for psychological morbidity could help identify patients with increased risks for maladaptive adjustment to the disease. [ABSTRACT FROM AUTHOR]

Background: Spirituality and religious resources support and enhance both overall and emotional well-being during adversity such as diagnosis of breast cancer. Breast cancer patients are at higher risk of developing severe anxiety, depression, and potential mood disorders. Aim: The aim is to assess, compare, and correlate spiritual well-being and religious coping in patients with breast cancer with and without psychiatric disorders (anxiety and depression). Materials and Methodology: Recently diagnosed 90 treatment-naïve breast cancer patients were selected in adherence to the inclusion and exclusion criteria. Hospital Anxiety and Depression Scale (HADS), Spiritual Assessment Scale, and Brief Religious Coping Scale were applied to the sample population. The study population was divided into two groups depending on scores of HADS, those having psychiatric disorders, and those who did not have. The data were analyzed using Mann‒Whitney test and Pearson’s correlation coefficient in the SPSS version 21. Results: More than half (61.1%) of the females suffered from psychiatric disorders after diagnosis of breast cancer. About 50% and 38.9% of the study population developed significant emotional distress, leading to the diagnosis of cases of anxiety and depression, respectively. Females suffering from psychiatric disorders have significantly lower spirituality, positive religious coping, and significantly higher negative religious coping than females without any psychiatric disorder. Total spirituality score (P = 0.034) is making a significant contribution toward predicting depression. Negative religious coping is making a significant contribution toward predicting both anxiety (P = 0.008) and depression (P = 0.045). Conclusion: The study suggests that spirituality and religion-based coping facilitates adaptive psychological adjustment to cancer and decreases the prevalence of anxiety and depression.

Introduction: Meaning-making coping is used by people with cancer to help them deal with the stress and emotional turmoil associated with their diagnosis. It is a multifaceted approach that can be influenced by cultural, existential, and personal factors. Research on meaning-making coping among Filipinos diagnosed with cancer is sparse. This study examines how a sample of Filipino people with cancer cope with their illnesses. Methods: We employed a qualitative approach. The study involved 20 participants with various types of cancer in the Philippines who were selected through purposive sampling and agreed to be interviewed. Results: The thematic analysis of the interviews revealed the application of both religious and secular meaning-making coping by participants. The study also confirmed the potential influence of culture on coping strategies. Discussion: The results indicate that religion plays a significant role in Filipino coping mechanisms, given that the Philippines is predominantly a Christian nation. Additionally, the findings highlight the importance of close family ties in Filipino culture and how it contributes to coping with cancer. [ABSTRACT FROM AUTHOR]

Objectives: The present study aimed to determine whether religious coping mediates the relationship between parenting sense of competence (PSOC) and post‐traumatic growth (PTG). Method: Cross‐sectional research design was used. A sample of 74 mothers (age range; 20–45 years) of CP children (age range; 2–9 years) was collected through purposive sampling from different physiotherapy centres and special education schools of Lahore. PSOC scale, brief RCOPE and PTG inventory were used. Results: Positive religious coping partially mediated (β = 0.190, 95% CI [0.026, 0.374], p < 0.05) between PSOC and PTG. Partial mediation exists between PSOC and appreciation of life through pathway of positive religious coping (β = 0.040, 95% CI [0.007, 0.075], p < 05). Full mediation exists between PSOC and personal strength through pathway of positive religious coping (β = 0.041, 95% CI [0.001, 0.081], p < 0.05) and through negative religious coping (β = 0.034, 95% CI [0.002, 0.066], p < 0.05). Positive religious coping fully mediated (β = 0.029, 95% CI [0.007, 0.058], p < 0.05) between PSOC and spiritual change. Moreover, indirect effect of PSOC on relating to others and new possibilities through positive and negative religious coping was non‐significant, indicating no mediation. Conclusion: Positive religious coping affected the association between PSOC and PTG, that is, mothers of CP children having high parenting competence are more likely to use positive religious coping strategies that results in more PTG. [ABSTRACT FROM AUTHOR]

• The study showed that older adult patients exhibited a higher inclination towards positive religious coping and experienced improved psychological well-being following surgical intervention. • Gender, younger age, enhanced psychological well-being, and a tendency towards positive religious coping emerged as predictors of postsurgical pain levels in older adult patients. • Nursing professionals can contribute to the comprehensive recovery of older adult patients by adopting a holistic care approach that emphasizes the significance of religious coping. • The implementation of appropriate intervention plans, guided by an understanding of the variables influencing pain, coping mechanisms, and psychological well-being, can be integrated into the treatment protocol for older adult patients following surgical interventions. This study aimed to determine the impact of surgical intervention on religious coping, psychological well-being, and pain levels in older adult patients. The data of the study, which used a one-group pretest-posttest quasi-experimental design without a control group, was collected between July 1, 2023, - January 30, 2024. Data collection involved the use of a Personal Information Form, the Religious Coping Scale, the Psychological Well-Being Scale, and the Visual Analog Scale. The results revealed a significant increase in psychological well-being and positive religious coping after surgical intervention compared to presurgical levels (p < 0.001). Multiple linear regression analysis revealed that male gender, younger age, enhanced psychological well-being, and positive religious coping were identified as factors contributing to a reduction in postsurgical pain levels. The study's results indicate that surgical intervention serves as a significant variable influencing psychological well-being and religious coping among older adult patients. [ABSTRACT FROM AUTHOR]

This study aimed to determine the relationship between religious coping, acceptance of illness and diabetes self-efficacy in patients with Type 2 diabetes. This descriptive and cross-sectional study was conducted between 15/08/2022 and 15/03/2023 with 606 patients with Type 2 diabetes who attended Family Health Centers in a province center in eastern Türkiye. Model fits were found to be at satisfactory levels (x²/df=2.529, RMSEA=0.05, CFI=0.91, GFI=0.91, AGFI=0.88, IFI=0.91). Positive religious coping positively affected negative religious coping (ß0=0.123, p=0.012). Negative religious coping positively affected diabetes self-efficacy (ß0=0.099, p=0.039). Diabetes self-efficacy positively affected the level of acceptance of illness (ß0=0.430, p=0.001). It was determined that religious coping, acceptance of disease and diabetes self-efficacy were related in Type 2 diabetes patients. Longitudinal studies on factors affecting patients with Type 2 diabetes are recommended. [ABSTRACT FROM AUTHOR]

Asian Americans have been identified as a racial group that is disproportionately affected by childhood trauma. The goal of this study was to assess if religion/spirituality moderate the effects of childhood trauma on adult depressive symptoms among a sample of South Asians in the USA. Our analysis drew from the study on stress, spirituality, and health (SSSH) questionnaire fielded in the Mediators of Atherosclerosis in South Asians Living in America (MASALA) study (n = 990) during 2016–2018. A series of regression models with multiplicative interaction terms were conducted. Emotional neglect, emotional abuse, and physical neglect were associated with higher depressive symptoms. Higher religious attendance and negative religious coping techniques were found to exacerbate this relationship. There were two findings conditional on gender. Among men, gratitude and positive religious coping also exacerbated the relationship between childhood trauma and depressive symptoms. Negative religious coping also exacerbated the association between childhood trauma and depressive symptoms for women. This is the first community-based study of US South Asians to consider the association between various forms of childhood trauma and depressive symptom outcomes. South Asians remain an understudied group in the religion and health literature, and this study sheds light on the important differences in the function and effectiveness of religion/spirituality for those faced with early life trauma. [ABSTRACT FROM AUTHOR]

Providing care to a patient with cerebral palsy can have many negative impacts upon caregivers. This study was carried out to define caregiving burden in the caregivers of cerebral palsy patients and determine the relationships between religious coping, fatalism, and burden of care. This cross-sectional and correlational study included 132 caregivers. Data were obtained using the Religious Coping Scale, the Fatalism Scale, and the Caregiver Burden Scale. It was determined that 18.9% of the participants experienced a heavy care burden. The luck and pessimism dimensions of the Fatalism Scale were positively and weakly correlated with caregiving burden (p < 0.01), while there was no correlation between caregiving burden and positive or negative religious coping styles (p > 0.05). Perception of fatalism explained 10% of the total variance in caregiving burden (R = 0.329, R2 = 0.109, F = 5.195, p = 0.002). It is recommended that caregivers be supported by religious experts to strengthen positive religious coping styles and advisable fatalism perceptions. [ABSTRACT FROM AUTHOR]

Depression is a common consequence of sexual victimisation. Although religious coping has been previously studied within the context of sexual victimisation, there is a dearth of research examining the potential reciprocal relationships between religious coping and depression among adults with a history of sexual victimisation at the daily level. The current study addresses this important gap by leveraging an intensive longitudinal design and data analysis to explore bidirectional daily relations between religious coping and depression symptoms in a community sample of adults with a history of sexual victimisation. Participants were 84 individuals with a history of sexual assault who self-identified as religious (Mage = 37.43, 67.5% women, 83.1% White). Cross-lagged models showed that prior-day religious coping positively predicted next-day depression symptoms, whereas prior-day depression did not predict next-day religious coping. Findings underscore the potential utility of religious coping in the detection and treatment of depression in this population. [ABSTRACT FROM AUTHOR]

Spiritual/religious coping can be a significant resource for individuals and families who are caring for a loved one with dementia. Little is known, however, about how different forms of spiritual/religious coping impact caregivers' experiences of burden and benefit. This study examines the relationship between positive and negative spiritual/religious coping and caregiver burden and benefit among a sample of caregivers of people with dementia. Findings highlight the complex and multidimensional relationship that exists between spiritual/religious coping and caregivers' perceptions of their experiences as burdensome or beneficial. Implications for research and practice are discussed. [ABSTRACT FROM AUTHOR]

Workplace bullying is a pervasive issue that affects millions of individuals worldwide, leading to severe psychological and social consequences. This study examines the factors influencing the decisions of religious individuals who have experienced workplace bullying, with an explicit focus on their choice to seek help from their religious community. The study involved respondents from various religious groups, most of whom were Roman Catholic. The research employs a cross-sectional design, integrating quantitative analysis with qualitative insights. Data from 1,231 respondents were analyzed via descriptive statistics, correlation, regression, and content analysis methods. The main coping strategies identified were self-coping and seeking help within a close, trusted environment. Attitudes toward the religious organization (subjective norms) consistently predicted help-seeking decisions more accurately than access to religious counseling (perceived behavioral control) or personal values. This research provides one of the first empirical insights into how religious communities can actively mitigate the psychological impact of workplace bullying, offering a novel perspective on the intersection of faith and mental health. The findings suggest that religious organizations could be crucial in supporting victims by enhancing outreach and counseling services, contributing to a holistic approach to workplace well-being. These findings have significant implications for religious communities, highlighting their potential to support their members in times of active distress.

Religion has emerged as a strong coping mechanism that has been employed by many people around the world during the chaotic atmosphere of the pandemic, and numerous studies have been conducted to investigate the relationship between religion and COVID-19. However, there is need for more studies examining how COVID-19 and death anxiety impacted individuals’ religious lives in the post-COVID-19 period. This phenomenological investigation examines the post-Covid-19 effects on the religious lives of individuals in Turkey who experienced severe Covid-19 and fear of death. The analyses of the research revealed that experiencing severe COVID-19 and death anxiety seem to contribute to strengthen religious commitments among the participants. According to research analyses, due to the severe COVID-19 and death anxiety, the participants reported that they (a) had a better understanding of human helplessness and the power of God, have tended to deepen their religious commitments; (b) gained a more robust understanding of the transient and mortal nature of the world; and (c) experienced a fear of dying as a sinner and considered the rest of their lives as a second chance given by God. All three of these factors appear to contribute to the involvement of religion in participants' lives in the post-COVID-19 period.

Individuals often attempt to use various coping strategies when faced with challenging life events and personal difficulties. One of these coping strategies is religious coping, which is frequently used in both positive and negative ways. This particular coping method has been the subject of research in various disciplines, particularly in the field of psychology of religion. This study aims to examine the postgraduate theses written on religious coping within the scope of the Higher Education Council National Thesis Center through the bibliometric analysis method. The bibliometric analysis was conducted on postgraduate theses on religious coping in terms of university type, province-university name, year, thesis type, institute, department, topic, sample group, thesis methodology, and related psychological variables. Bibliometric research contributes to providing insights for future studies. Therefore, based on the information obtained from the theses, a comprehensive perspective on religious coping is presented. In addition, exploring the relationship with psychological variables allows for an interdisciplinary understanding of the concept of religious coping. Hence, this study is expected to provide a multidimensional approach for those interested in studying religious coping. In addition, research results emphasize that religious coping is an important strategy by revealing its effect on psychological variables.

AbstractThe challenges faced by mothers in parenting children with Autism Spectrum Disorder (ASD) are gaining attention in psychological analyses. Few reviews have examined the role of religion in assisting mothers to cope with such challenges, particularly in Medan City, Indonesia. Therefore, this study aimed to explore the positive impact of religion on motherhood, specifically focusing on religious coping, in the context of parenting children with ASD. A total of seven biological mothers of children diagnosed with ASD in Medan City were selected as the participants. An interpretative phenomenological analysis was adopted to analyze their parenting experiences. The results showed that there were nine categories of religious experiences with positive impacts, including (1) husnuzan, (2) sabr, (3) ikhlas, (4) ikhtiar, (5) tawakkul, (6) sholat, (7) zikr, (8) reading the Qur’an, and (9) praying and giving thanks. In conclusion, this study explained the impact of religious coping on Muslim mothers caring for children with ASD, shedding light on several key insights such as (1) religion served as a source of strength and support in managing the stress of caregiving, (2) it enhanced mothers’ appreciation of life and fostered a positive outlook, and (3) religion promoted positive coping strategies and acceptance of children with ASD, potentially leading to joyful caregiving. [ABSTRACT FROM AUTHOR]

This article examines the religious coping strategies among forced migrant women survivors of sexual and gender-based violence (SGBV). While it is acknowledged that faith and religion help people to survive crises, the patterns of religious coping with SGBV and displacement are little understood. I explore how displaced women use their faith and religious resources to cope with SGBV and migration-related daily stressors. Using qualitative methods and data collected in Turkey and Tunisia with thirty-eight Levantine and African women, I introduce the concept of adaptive religious coping, which they deployed over time and place as one main coping mechanism in experiences of SGBV and displacement. Survivors used cognitive, behavioural and spiritual/emotional religious coping strategies, drawing on their available religious resources—ideas, practices and experience. The study highlights the importance of religious coping in supporting displaced populations emotionally and spiritually, and offers implications for mental health responses in forced displacement contexts. [ABSTRACT FROM AUTHOR]

Bu araştırma, deprem nedeniyle yakınlarını kaybeden bireylerin yas sürecindeki tutumlarını ve stresle başa çıkma yöntemlerini, özellikle dinî ritüellerin rolünü ele almaktadır. Buradan hareketle çalışmanın amacı, bu kaybın etkilerini anlamak, bu süreçte dinî inançların/ritüellerin ve başa çıkma mekanizmalarının nasıl bir rol oynadığını belirlemektir. Bunun yanı sıra araştırma, bu bireylerin başa çıkma stratejilerinden, dinî inançların yas sürecindeki etkilerine, dinî ve kültürel ritüellerin (cenaze ve defin işlemleri, taziye, mevlit okuma vb.) yas sürecine olan katkılarından, deprem sonucu yaşanan kayıplar ile diğer sebeplerle yaşanan kayıplar arasındaki farka ve deprem sonucu yakınlarını kaybeden bireylerde meydana gelen psiko-sosyal değişimlere de odaklanmaktadır. Bu amaçla derinlemesine bilgi sağlaması bakımından nitel araştırma yönteminin benimsendiği çalışmada, ayrıca, durum çalışması deseni benimsenerek, bir olguyu etkileyen çeşitli unsurların incelenmesi amaçlanmıştır. Araştırmanın evrenini 6 Şubat Kahramanmaraş depremi nedeniyle yakınlarını kaybeden kişiler oluştururken, örneklem 12 kişiden oluşmaktadır. Bu örneklem, depremde yakınlarını kaybetmiş bireyleri temsil etmek amacıyla ölçüt örnekleme tekniği kullanılarak seçilmiştir. Katılımcıların demografik özellikleri dikkate alınarak çeşitlilik sağlanmıştır. Araştırmada veri doygunluğuna ulaşıldığı düşünüldüğünden 12 katılımcı ile araştırma veri toplama işlemi sonlandırılmıştır. Katılımcılar 19-55 yaş aralığında olup yaş ortalaması 33’tür. Katılımcıların 7’si erkek 5’i kadındır. Ayrıca 8’i bekâr 4’ü evlidir. Katılımcıların büyük bir çoğunluğu birincil dereceden yakın kaybetmiş olup tamamı 2 ve daha fazla kayıp yaşamıştır. Veri toplama aracı olarak modern anket türlerinden e-posta anketi tekniği kullanılmıştır. Bu yöntem, katılımcıların deprem sonrası yaşadıkları deneyimleri daha rahat paylaşmalarına olanak tanıması bakımından tercih edilmiştir. Uzman psikologlar ve din psikolojisi alanında uzmanlar tarafından belirlenen sorularla katılımcılardan derinlemesine cevaplar alınmıştır. Araştırmaya katılan bireyler, yaşadıkları kaybı diğer kayıplarla kıyasladıklarında, son defa görüşememe, kaybedilen yakına ulaşamama ve dinî ritüellerin eksikliği gibi unsurlar nedeniyle bu kaybın normal bir kayıptan çok daha ağır yaşandığını ifade etmişlerdir. Buna göre çalışmamızda da katılımcıların çoğu, korku, ölüm korkusu, şok, akrabaları arama, çaresizlik, donma, dehşet, hissizlik, inanamama, ağlayamama, ağlama, panik, bağırma gibi tepkilerle karşılaştıklarını ifade etmişlerdir. Olayın etkisi altında kalan katılımcıların, “Atom bombası sandık.”, “Saldırı oldu sandık.”, “Suriye’den bomba geldi sandık.”, “Kıyamet sandım.”, “Korku filmi sahnesi gibiydi.” gibi ifadeleri, duygusal yoğunluğun ve yaşanan travmanın şiddetini vurgulamaktadır. Nitekim araştırmamızda 5 katılımcının TSSB tanısı aldığı, toplam 6 katılımcının depremden 6 ay sonra hala korku, çaresizlik, acizlik, yemeden içmeden zevk alamama, uykusuzluk, rüyada depremi görme, ağlama nöbetleri, yoğun sigara kullanımı, panik atak, tırnak yeme, odaklanamama, insanlardan kopukluk gibi olumsuz durumların devam ettiği tespit edilmiştir. Yaşanan bu durum, travmanın şiddetinin yüksek olması, insanların psikolojik destek kaynaklarına yeterince ulaşmamış olması ile açıklanabilir. Sosyal destek kaynakları açısından bakıldığında, katılımcılardan yarısının insanlardan, diğer yarısının ise inançtan destek aldığı ve başa çıkma sürecinde en çok dinî inançtan destek alma eğilimi içerisinde oldukları tespit edilmiştir. Buna göre olumlu dinî başa çıkma tarzlarını kullanan bireylerin aktif bir dinî teslimiyet ve Tanrı ile iş birliği içinde oldukları, ölümü daha kolay kabullendikleri, depremden önce de hayatlarında dine yer verdikleri; depremden sonra ise ibadetlerde artış, yardım davranışlarında bulunma gibi olumlu dinî düşünce ve davranış değişiklikleri yaşadıkları ve insan ilişkilerine dikkat etme gibi daha fazla travma sonrası büyüme belirtileri gösterdikleri gözlenmiştir. Nitekim çalışmamızda da olumlu dinî başa çıkma tarzlarını kullanan 7 katılımcı dinî düşünce ve davranışlarında olumlu yönde değişiklik olduğunu dile getirmiştir. Dolayısıyla olumlu dinî başa çıkmanın yas sürecini olumlu etkilediği, olumsuz dinî başa çıkmanın ise yas sürecini sekteye uğrattığı söylenebilir. Nitekim olumsuz dinî başa çıkma yöntemlerine yönelen katılımcılar arasında, manevi hoşnutsuzluk yaşama, Tanrı’nın gücü ve kudretine duyulan şüphe, ibadetleri bırakma gibi olumsuz dinî başa çıkma tarzlarını benimseyen bireylerin çoğunun depremden önce dinî yaşantılarına pek fazla vurgu yapmadıkları, daha fazla çaresizlik ve anlamsızlık hissi yaşadıkları, ölümü kabullenmekte daha fazla zorlanarak sosyal ilişkilerden geri çekildikleri ve daha yoğun Travma Sonrası Stres Bozukluğu (TSSB) belirtileri gösterdikleri gözlemlenmiştir. Örneğin çalışmamızda da 6 katılımcının genel olarak hayatın anlamına dair bakış açısının olumsuz etkilendiği, bunlardan 4’ünün ise yoğun şekilde anlamsızlık hissettiği ve sosyal ilişkilerden çekildiği tespit edilmiştir. Yarıdan fazla katılımcı profesyonel destek almıştır. Yas sürecinde dinî törenlere katılım önemlidir; katılımcıların çoğu cenazeye katıldığı halde, defin işlemleri aceleyle yapılmış, usulüne uygun yapılmamıştır, törende az insanın olması gibi faktörler cenaze töreninin olumlu etkilerinin önünde engel oluşturmuştur ve katılımcılar ölümü kabullenmekte zorlanmışlardır. Törene katılmayan katılımcılar ise yarım kalmışlık hissetmiş, ölümleri kabullenememiş ve son görevlerini yapamadıkları için suçluluk hissetmişlerdir. Benzer durumlar taziye töreni için de geçerlidir; katılımcıların çoğu cenaze törenine katılsa da taziye töreni yapılmadığı için katılamamışlardır. Törene katılamayan katılımcılar yalnızlık, çaresizlik ve eksiklik hissettiklerini ifade etmişlerdir. Taziye törenine katılan az sayıda katılımcı ise acıyı paylaşarak hafiflettiklerini, yalnız hissetmediklerini ve ölümü daha kolay kabullendiklerini ifade etmişlerdir. Dolayısıyla, usulüne uygun yapılan cenaze ve taziye törenlerinin dinî sorumlulukları yerine getirme, ölümü kabullenme, sosyal destek alarak acıyı paylaşma noktasında önemli işlevinin olduğu ve sağlıklı bir yas sürecine ve travma sonrası büyüme sürecine katkı sağladığı, aksi durumda yas sürecini olumsuz etkilediği söylenebilir. [ABSTRACT FROM AUTHOR]

Religion has been shown to have a positive impact for developing adolescents; however, the processes underlying this relation are not well known. In his almighty prosocial theory, Anazonwu (Conceptualizing and testing almighty prosociality theory for a more peaceful world, SCOA Heritage Nigeria, 2017) proposed that the activation of learnt prosocial moral reasoning through religion enabled performance of prosocial peace behavior that will benefit society. Thus, religion coping enhances the development of prosocial reasoning which in turn propagate prosocial acts while reducing delinquent behaviors. Similarly, developmental system theory (Lerner, Developmental science, developmental systems, and contemporary theories of human development, John Wiley & Sons, 2006) assumed that in every individual three mechanisms: plasticity (potential to change), context (environment), and developmental regulation (learnable principles) interact to describe the direction of the transactions between individuals and their various embedded sociocultural context of development which will also determine other developmental outcomes. Based on these two theoretical assumptions, the present study examined whether prosocial moral reasoning (developmental regulation) was the mechanism in the negative correlation between religious coping (plasticity) and delinquent behaviors (outcome), and if religious affiliation(context) (Christianity and Islam) moderated these paths. We hypothesized that the link from prosocial moral reasoning to lower delinquent behaviors would be stronger for Muslim compared with Christian youth. These questions were tested among Nigerian adolescence, an important sample because of high interreligious and interethnic tension among youth in the country. 298 adolescents (Mean age = 15.03 years, SD = 1.76; male = 176, female = 122; 46.3% Muslim, 53.7% Christian) were sampled using questionnaires in senior secondary schools in Nigeria. Moderated mediation result shows that greater religious coping was linked with higher prosocial moral reasoning, which in turn predicted fewer delinquent behaviors. Religious coping interacted with religion affiliation to influence delinquent behavior; there was a stronger link between these two constructs for Muslim compared to Christian youth. Thus, interventions aiming to reduce youth delinquent behaviors should consider promoting prosocial moral reasoning, particularly among the various religions (i.e., Christian/Muslim) communities. [ABSTRACT FROM AUTHOR]

This study provides an account of leaving a context of perceived spiritual abuse within some Pentecostal fellowships in Norway. We discuss how our 16 informants discovered the need for change and sought support to navigate challenging departure processes characterized by emotional strain. Three empirical themes emerged: (1) God's will, as conveyed by leaders, evoked shame, (2) there were various sources of help in leaving a context of perceived spiritual abuse, and (3) the acknowledgment of vulnerability provided space for new images of God. Throughout the leaving process, many informants underwent a profound shift in their perceptions of God, marked by a heightened awareness of their vulnerability. This transformation encompassed a deep-seated desire to embrace their humanity and to accept the relevance of their thoughts and feelings. Acknowledging their own vulnerability allowed them to have more humanized images of God. Our analysis employs Kenneth Pargament's notion of orienting systems and his theory of religious coping to elucidate how their images of God changed. The process led to a perceived sense of freedom from spiritual abuse. We understand the informants' experiences of leaving the church and affiliated organizations as instances of deconversion through what empirically emerged as "deprogramming" processes in our material. Deprogramming involves disentangling individuals from what they perceived was conveyed and thus "programmed" by spiritual leaders. Deprogramming processes emerged as a new exploration of images of God, shame, power, and human vulnerability. [ABSTRACT FROM AUTHOR]

Pakistan has the second-largest number of HCV infections in the world with homogeneity across provinces and no evidence of decline over the past 30 years (Mahmud et al. in BMC Infect Dis 19(1):1–11, 2019). Currently, one in every 20 Pakistanis is suffering from HCV (Haqqi et al. in Viral Immunol 32(9):402–413, 2019). The disease significantly interferes with the everyday life of the patient (Silberbogen et al. in Psychosomatics 50(2):114–122, 2009; Foster in Viral Hepat 16(9):605–611, 2009). The present research aimed to find the role of gender, family system, and social support in predicting coping in patients with hepatitis C (HCV). A sample of 100 HCV patients was taken using purposive sampling from different public and private hospitals in Lahore, Pakistan. For assessment, the Multidimensional Scale of Perceived Social Support and Brief Cope Inventory were used. Results showed that male hepatitis C patients used a higher level of religious coping. Hepatitis C patients living in a joint family system used a higher level of religious coping. It also showed that there was no significant relationship between social support and coping. Patients suffering from hepatitis C for 2 years or more adopted avoidant coping strategies as compared to the patients diagnosed for 1 year or more. This research has important implications for psychologists, paramedical staff, doctors, social workers, caregivers, peers, and families of patients suffering from HCV. It would help in formulating effective therapeutic interventions. It would also add to the literature in the field of health psychology. [ABSTRACT FROM AUTHOR]

Individuals often attempt to use various coping strategies when faced with challenging life events and personal difficulties. One of these coping strategies is religious coping, which is frequently used in both positive and negative ways. This particular coping method has been the subject of research in various disciplines, particularly in the field of psychology of religion. This study aims to examine the postgraduate theses written on religious coping within the scope of the Higher Education Council National Thesis Center through the bibliometric analysis method. The bibliometric analysis was conducted on postgraduate theses on religious coping in terms of university type, province-university name, year, thesis type, institute, department, topic, sample group, thesis methodology, and related psychological variables. Bibliometric research contributes to providing insights for future studies. Therefore, based on the information obtained from the theses, a comprehensive perspective on religious coping is presented. Psychologically, positive religious coping strategies strengthen individuals and protect against challenging situations. The situation is the opposite for those who use negative religious coping strategies. In addition, exploring the relationship with psychological variables allows for an interdisciplinary understanding of the concept of religious coping. Hence, this study is expected to provide a multidimensional approach for those interested in studying religious coping. In addition, research results emphasize that religious coping is an important strategy by revealing its effect on psychological variables. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Values Education is the property of Journal of Values Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Journal for the Spiritual Counselling & Care / Türk Manevi Danışmanlık ve Rehberlik Dergisi is the property of Turkish Journal for the Spiritual Counselling & Care and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background and Aims: The burden of care after a stroke is gaining recognition as a significant healthcare issue. Factors like religion and spirituality, encompassing religious coping and spiritual health, prove to be influential in anticipating the challenges faced by caregivers. The present study aimed to determine the relationship between care burden, spiritual health, and religious coping among caregivers of stroke patients. Methods: This cross‐sectional research was conducted with the participation of 129 caregivers of stroke patients. The data was collected using the Ellison and Paloutzian spiritual well‐being instruments, Pargament Religious Coping (RCOPE) brief version, and the Zarit burden interview (ZBI). Through a census, participants were recruited for the investigation. Data were analyzed using descriptive and inferential statistics (multivariate linear regression analysis). Results: The study results indicate a strong and statistically significant relationship between the burden of caring and spiritual health (p < 0.001, β = 0.33). Furthermore, specific variables were identified as indicators of an increased burden of care, including positive religious coping (p = 0.04, β = 0.63), the familial relationship between the caregiver and patient, specifically as a child (p = 0.001, β = 29.26), and a sister (p < 0.001, β = 35.93). Conclusion: It is advisable to consider adopting and implementing appropriate support measures for coping strategies rooted in religion and spirituality. So, it is recommended to enhance the provision of comprehensive support, including psychological and religious interventions. This can be achieved through the collaborative efforts of support groups comprising psychiatric nurses, psychiatrists, psychologists, and religious experts. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Religious Education Studies / Türkiye Din Eğitimi Araştırmaları Dergisi is the property of Turkish Journal of Religious Education Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study explored the relationships between psychological wellbeing, religiosity and religious coping amongst adolescent students attending post-primary schools in Ireland. The current paper reports on the quantitative data and findings arising from a mixed-methods study. Participants were post-primary school students (N = 110) aged between 15 and 19 years, who completed online questionnaires measuring their psychological wellbeing, religiosity and religious coping. Correlation, comparative and regression analyses using SPSS were used to analyse the data. The results revealed that religiosity was not significantly correlated with psychological wellbeing; however, religious beliefs were a predictor of enhanced psychological wellbeing amongst theist participants. Positive religious coping methods were associated with enhanced purpose in life. Conversely, use of negative religious coping mechanisms was linked to lower levels of overall psychological wellbeing. The findings demonstrate that adolescents’ religion has the potential to impact their mental wellbeing positively or negatively, depending on the type of religious coping methods used. [ABSTRACT FROM AUTHOR]

Introductions: Medical students are at risk of developing depression due to their demanding workload and high expectations, which can impact their academic performance and cognitive function. To prevent severe complications, students must prioritize resources for mental health support, namely religious coping as a coping mechanism. Objective: The aim of this study is to prove the correlation between depression level and religious coping in medical students in the 2020 Universitas Airlangga Methods: This research is an observational analytic study with a cross-sectional design, and random sampling was used as a sampling method, totaling 90 subjects. Variables used were religious coping and level of depression. The data was then analyzed, and prevalence, correlation coefficient, and p-value were acquired. The research result would be considered significant if p <0.05. Result: Out of 90 students, 32 people (35.6%) were found to have a PHQ score greater than 10, indicating depression. Severity was found mostly in people with moderate depression, which consisted of 12 people (13.3%). In terms of religious coping, 84 people (93.3%) use positive religious coping, and 6 people (6.7%) use negative religious coping. The level of depression correlates with religious coping with a Pearson correlation of -0.450, which indicates a negative correlation with a p-value less than 0.001. Conclusion: The prevalence of depression among medical students in the 2020 Universitas Airlangga class is 35.6%. The level of depression was found to significantly correlate with religious coping, with a negative direction of correlation. [ABSTRACT FROM AUTHOR]

• Positive religious appraisal and active spiritual coping associated with enhanced self-reported pain endurance in elderly chronic pain patients. • Culturally-sensitive brief arab religious coping scale quantified dimensions of religious coping strategies used. • Pain endurance and average intensity separately evaluated to distinguish constructs, linked appraisal and coping to tolerance. • Substantiated theories on neurocognitive mechanisms underlying spiritual practices' pain-modulating impacts. • Contextualized understanding of faith-based resources' role within comprehensive biopsychosocial geriatric healthcare approaches. Chronic pain diminishes the quality of life for many Older Adults individuals. Identifying effective coping methods to enhance pain resilience is imperative as populations age. Older Adults commonly use religious faith and spiritual practices to endure pain, yet little research has explored their impact on pain tolerance. This cross-sectional study examined relationships between positive/negative religious coping styles and pain endurance in 200 Arab elders with chronic pain. Participants completed the Brief Arab Religious Coping Scale, Numeric Pain Rating Scale, WHOQOL-BREF, and demographic/medical history questionnaires. Quantitative analysis demonstrated significant positive associations between positive religious reappraisal and active spiritual coping with higher self-reported pain endurance (p <.05). Negative religious coping styles lacked meaningful relationships with pain tolerance. Multiple regression confirmed the unique effects of reappraisal and spiritual practice on improving pain resilience, controlling for covariates. Outcomes align with perspectives highlighting multidimensional neurocognitive, emotional, and psychosocial pain relief from religious coping. Findings underscore integrating positive faith-based resources in biopsychosocial paradigms for Older Adult's pain management. Additional research should investigate causal pathways and contextual factors influencing religious coping effects on diverse Older Adult subgroups. [ABSTRACT FROM AUTHOR]

Adults suffering from chronic illnesses are more likely to look to God for support (positive religious coping; PRC) than to fight against God (negative religious coping; NRC). What about when cancer occurs during adolescence—a period of questioning the worldview and values, and at the same time searching for the sacred? Our study aimed to establish the relationships between PRC, NRC, and mental adjustment to cancer among youth and determine support's role in these relationships. The study was conducted in Poland and included 88 adolescent cancer patients who completed the Brief RCOPE and the Mini-MAC. Additionally, general well-being and support were assessed. We found that PRC was positively related to constructive adjustment style (CAS), whereas NCR was related to destructive adjustment style (DAS). Adolescents with cancer were higher in PRC than in NRC and were higher in CAS than in DAS. In young women, CAS was higher than in men. Finally, at a level of received support rated as very high, PRC promoted fighting spirit and well-being. [ABSTRACT FROM AUTHOR]

This study aimed to describe the perception of the meaning of life and coping strategies of 19 patients with cancer at a public hospital in Brazil. This is descriptive and qualitative research that used Amedeo Giorgi's phenomenological model, and the interpretation was performed in light of Viktor Frankl's theory. Two themes have emerged: (1) the perception of the meaning of life in the experience with cancer and (2) religious coping to fight the disease. This study showed that revealing the meaning of life in the cancer experience contributes to better treatment compliance, a more favorable view of the future and better quality of life. On the other hand, religious coping is the strategy most used by patients who believe in God, showing a greater state of psychological and spiritual well-being. [ABSTRACT FROM AUTHOR]

Disability for Black families raising autistic children is often inseparable from religious identity and experience. Black parents raising autistic children may rely on their religion to create meaning and seek guidance, but they may also experience unmet support needs from their religious congregations. In this study we analyzed group session transcripts and written responses using Foucauldian Critical Discourse Analysis to highlight the voices of seven Black parents raising autistic children in the context of a parent advocacy program. We aimed to understand the micro-, meso-, and macro-level processes that maintain stigma and barriers to communal coping. Implications for religious leaders and future research are noted. [ABSTRACT FROM AUTHOR]

Limited studies have empirically investigated the impact of adverse childhood experiences (ACEs) among Black clergy and religious leaders despite their status as helping professionals who are implicated in times of crisis. In light of cultural considerations that position African American churches as trusted institutions linking local communities of color with various social services, African American religious leaders are particularly implicated during crisis situations such as the COVID-19 pandemic. Accordingly, the present study investigates the relationships between adverse childhood experiences, religious coping, and social support from one's congregation among a sample of Black religious leaders within Christian churches. Compared to a national sample of Black Americans, we observed significantly higher prevalence rates for four forms of adverse childhood experiences: emotional neglect, parental separation or divorce, mental illness in the household, and an incarcerated family member. The results from two moderated moderation statistical models indicated that higher adverse childhood experiences predicted greater endorsement of PTSD symptoms and that negative religious coping strengthened this relationship. Furthermore, this moderation effect was itself moderated by greater perceived emotional support from one's congregation, such that greater support mitigated this moderation effect. Conversely, we also found that positive religious coping has the potential to compensate for the lack of emotional support from the congregation. Implications for caring for clergy and religious leaders both within the church and in seminaries are provided. [ABSTRACT FROM AUTHOR]

Bu araştırmanın amacı Manevi İçerikli Gelişim Destek Programı’nın otizmli çocuğu olan ebeveynlerin umutsuzluk, dini başa çıkma ve psikolojik iyi oluş düzeylerine etkisinin nicel ve nitel yöntemler aracılığıyla incelenmesidir. Çalışma karma model araştırma desenlerinden olan açıklayıcı sıralı desene göre tasarlanmıştır. Araştırmanın bağımsız değişkeni Manevi İçerikli Gelişim Destek Programı iken bağımlı değişkenleri ise otizm spektrum bozukluğu olan çocuk sahibi ebeveynlerin umutsuzluk, dinî başa çıkma ve psikolojik iyi oluş düzeyleridir. Bağımlı değişkenlerden olan umutsuzluk düzeyi “Beck Umutsuzluk Ölçeği” dinî başa çıkma “Kısa Dinî Başa Çıkma Ölçeği” psikolojik iyi oluş “Psikolojik İyi Oluş Ölçeği” ile ölçülmüştür. Araştırmanın başlangıç aşamasında deney ve kontrol gruplarına ön test olarak umutsuzluk, dini başa çıkma ve psikolojik iyi oluş ölçekleri uygulanmıştır. Ölçeklerin uygulanmasından sonra deney grubunda bulunan otizm spektrum bozukluğu olan çocuk sahibi ebeveynlere haftada bir kez 100 dakikadan oluşan 10 oturumluk “Manevi İçerikli Gelişim Destek Programı” on hafta boyunca uygulanırken kontrol grubuna ise hiçbir işlem uygulanmamıştır. Program uygulandıktan sonra hem deney hem kontrol grubu katılımcılarına son test olarak umutsuzluk, dinî başa çıkma ve psikolojik iyi oluş ölçekleri uygulanmıştır. Ulaşılan verilerin analizinde SPSS 25 paket programı aracılığıyla parametrik olmayan Mann-Whitney U Testi ve Wilcoxon İşaretli Sıralar Testi kullanılmıştır. Araştırmada elde edilen bulgulara göre Manevi İçerikli Gelişim Destek Programı’na katılan deney grubu otizmli çocuk sahibi ebeveynlerin umutsuzluk ve olumsuz dinî başa çıkma düzeylerinde istatistiksel olarak anlamlı düzeyde bir azalış, olumlu dinî başa çıkma ve psikolojik iyi oluş düzeylerinde ise istatistiksel olarak anlamlı düzeyde bir artış gerçekleştiği tespit edilmiştir. Manevi İçerikli Gelişim Destek Programı uygulanmayan kontrol grubundaki ebeveynlerin umutsuzluk, olumlu dinî başa çıkma, olumsuz dinî başa çıkma ve psikolojik iyi oluş düzeylerinde istatistiksel olarak anlamlı bir değişme olmadığı bulgulanmıştır. Ayrıca kontrol grubuna göre deney grubundaki ebeveynlerin umutsuzluk ve olumsuz dinî başa çıkma düzeylerinde düşüş, olumlu dinî başa çıkma ve psikolojik iyi oluş düzeylerinde ise yükseliş olduğu tespit edilmiştir.

Introduction: Family resilience is strongly influenced by religious coping and spiritual/religious well-being (RW). In the context of the COVID-19 pandemic in Indonesia, this study intends to investigate the relationship between religious coping, spiritual well-being, and family resilience. Methods: A cross-sectional survey (n = 242) was conducted from December 2021 to January 2022 in Indonesia. The Spiritual Coping Strategies Scale-Chinese version, Spiritual Well-Being Scale, and Family Resilience Assessment Scale were used for data collection. Smart Partial Least Square (SmartPLS) software (version 3.2.7) was used to analyze the data. Results: Most respondents aged range from 46 to 55 years-old (30.9%). Also, most of them were having senior high school educational level (47.7%), earn