Religiosity/Spirituality and Mental Health: A Meta-analysis of Studies from the German-Speaking Area

Religion, Spirituality, Well-Being and Praying the Rosary: Results of a Cross-Sectional Study from Germany

Rosary prayer is a popular Catholic meditative prayer practice and has been used since the thirteenth century. The aim of this study is to describe characteristics, prayer practice, religiosity and piety of those practicing the prayer and to investigate whether and how religion/spirituality (R/S) and well-being are related in this specific population. An online cross-sectional survey was performed between June and September 2022 which included items on sociodemographic data, prayer practice, well-being, religiosity and spirituality, transpersonal trust and spiritual meaning. Results were described descriptively, and a possible relationship between R/S and well-being was examined using correlational and moderator analyses. In total, 164 participants who pray the Rosary completed the online questionnaire. A total of 92% of the participants belonged to the Roman Catholic Church, and 61% of the sample were women. A majority of participants reported to be very religious/spiritual (36%) or quite religious/spiritual (47%). Most participants experienced the prayer as a calming and relaxing practice, which slows down the breathing and the awareness in the prayer being focused on the prayer beads. Most of the participants expressed a high-to-very high transpersonal trust. All R/S measures used in this study are highly intercorrelated (r between 0.64 and 0.91) and show similar small-size associations (r between 0.10 and 0.20) with well-being. Moderator analysis shows that the connection between R/S and well-being was stronger among those with more positive prayer experiences. Subjectively perceived positive prayer experiences may act as an amplifier or emotional affirmation of the "rightness" or "effectiveness" of one's faith and this very amplification may have a strengthening effect on the relationship between R/S and well-being. The interaction of R/S and well-being in Rosary praying and other meditative techniques should be a major topic of future research.

Exploring bidirectional causality between religion and mental health: A longitudinal study using data from the parent generation of a UK birth cohort

Relations between religion and mental health have been studied extensively, yet whether associations are causal remains uncertain. Here, we use longitudinal data from the parental generation of the Avon Longitudinal Study of Parents and Children (ALSPAC), based in the UK, to assess: i) whether religiosity may cause subsequent depression and anxiety; ii) whether depression and anxiety may cause subsequent religiosity; and iii) whether there are gender differences in the above associations. All analyses were pre-registered, and adjusted for baseline confounders, exposures and outcomes in an attempt to rule out reverse causality and confounding bias. We found little conclusive evidence that religiosity was associated with subsequent mental health, or that mental health was associated with subsequent religiosity. Some weak associations were reported, but effect sizes were small and largely consistent with null effects. Small differences by gender were found, with religiosity marginally associated with better mental health in women and worse mental health in men, but the inconsistency of the results and the wide margins of error mean that firm conclusions cannot be made. In sum, in this UK population we find little evidence for bidirectional causation between religion and mental health, or for large differences in these associations by gender.

Experience of religiosity in caregiving for persons with serious mental illness: a qualitative study using interpretative phenomenological analysis from India

BACKGROUND

Persons with serious mental illness (SMI) continue to be largely taken care of by their families in India. Religion-based explanatory models of illness and religious coping methods are commonly employed by caregivers to deal with the burden of caregiving. While there is evidence to support the positive impact of religiosity on caregiving, there are no qualitative studies that have explored these beliefs.

OBJECTIVE

This study aims to examine the experience of religiosity and coping among primary caregivers of persons with SMI.

STUDY DESIGN

This study applied a qualitative study design using interpretative phenomenological analysis through face-to-face interviews.

SETTING

The study was conducted between June 2022 and October 2023 at the Occupational Therapy Unit of the Department of Psychiatry at a tertiary care centre in South India.

PARTICIPANTS

24 primary caregivers of persons with SMI who provided written informed consent participated in the study.

RESULTS

All participants had religion-based explanations for their relatives' mental illness. These explanations influenced perceptions about the role of healthcare professionals and the need to seek medical treatment for mental illness. Many participants simultaneously believed in medical, religious and social models of mental illness. Religious models of mental illness often led to fears of stigma, preventing participants from seeking support or healthcare services.

CONCLUSION

The findings of our study demonstrate how religious beliefs of caregivers influence attributions to the cause and mode of treatment of mental illness. In order to optimise care for persons with mental illness, healthcare professionals need to involve themselves in dialogues regarding religious beliefs, formulate psychoeducation and care plans which incorporate these beliefs.

Spiritual boredom is associated with over- and underchallenge, lack of value, and reduced motivation

The emotion of boredom has attracted considerable research interest. However, boredom experienced in spiritual contexts (i.e., spiritual boredom) has rarely been investigated. Based on control-value theory (CVT), we investigated the occurrence, antecedents, and motivational effects of spiritual boredom in five different spiritual contexts: yoga, meditation, silence retreats, Catholic sermons, and pilgrimage. For each context, we conducted two independent studies, one including trait and another including state measures. The set of 10 studies included a total sample of N = 1267 adults. We complemented individual study results with an internal meta-analysis. The results showed a mean level of spiritual boredom ofM ¯  = 1.91 on a scale of 1 to 5. In line with CVT, spiritual boredom was positively related to being overchallenged (r ¯  = 0.44) in 9 out of the 10 studies and positively related to being underchallenged (r ¯  = 0.44) in all studies. Furthermore, as expected, spiritual boredom was negatively related to perceived value in all studies (r ¯  = -0.54). Finally, boredom was negatively related to motivation to engage in spiritual practice (r ¯  = -0.46) across studies. Directions for future research and practical implications are discussed.

Indirect Interventions: Lifestyle Options to Treat Mental Disorders

Mental disorders are highly prevalent worldwide. Unfortunately, most people with these disorders do not receive any treatment. This is due in part to a large set of barriers (e.g., no access to therapists or clinics, lack of insurance, stigma) that impede seeking and obtaining mental health services. Many lifestyle interventions that are not part of traditional mental health services have indirect effects on reducing symptoms of mental disorders. These are interventions that target a direct focus (e.g., physical health, socialization, general well-being) but also have indirect and significant impact on reducing mental disorders. This article discusses indirect interventions as an additional way of reaching people in need of help with mental health problems. Interventions such as physical activity and exercise, diet, addressing sleep problems, yoga, tai chi, qigong, and volunteering have indirect beneficial effects. This article highlights the scope of mental illness as a background, introduces indirect interventions, and details three illustrations with evidence that targeting one focus with indirect effects on improving mental disorders. The interventions point to a category of interventions are not systematically used in the care of mental health problems. Among their many advantages is the prospect of their use at the levels of individuals and populations. Indirect interventions do not replace any of the current advances in treatment but add to ways of reaching people in need.

Spirituality, self-blame, and trauma symptoms among adolescents waiting for treatment after disclosing sexual abuse

BACKGROUND

Adolescents who have been sexually abused commonly experience trauma symptoms, and many spend considerable time waiting for treatment.

OBJECTIVE

This study examines the extent to which adolescent perceptions of divine spiritual support, divine spiritual struggles, and self-blame collected during a screening assessment predict trauma symptoms at the beginning of treatment.

PARTICIPANTS AND SETTING

Participants were 224 adolescents (92.9 % female, Mean age = 13.46 years; 53.6 % identified as Hispanic/Latino/a and 24.1 % Black/African American). All obtained services at a Children's Advocacy Center in the southern United States.

METHODS

Adolescents reported on trauma symptoms, divine spiritual support, divine spiritual struggles, and self-blame appraisals at a screening assessment (T1). Trauma symptoms were also reported a second time when beginning treatment (T2).

RESULTS

The mean level of trauma symptoms declined over time for the total sample, t(223) = 9.37, p < .001, d = 0.63. Greater divine spiritual struggles (β = 0.10, t[219] = 1.98, p = .049, sr2 = 0.02) and self-blame for the abuse (β = 0.11, t[219] = 2.03, p = .044, sr2 = 0.02) at the screening assessment were associated with higher levels of trauma symptoms at the beginning of treatment, controlling for sex, trauma symptoms and age at the screening assessment.

CONCLUSIONS

Assessing adolescents' divine spiritual struggles and self-blame for sexual abuse may be important in triage and treatment planning for youth who have experienced sexual abuse.

Psychosocial predictors of distress in East and West Germans during the COVID-19 pandemic

BACKGROUND

Psychological (meaning in life, science attitude, internal locus of control, religiosity), and social factors (social support, cohesion) can counteract stressor-related distress. We investigated these factors' links with peri-pandemic distress (depression, anxiety, intrusions) and whether they weakened the impact of being affected by the COVID-19 pandemic. We compared prior East and West Germans on predictors and distress to investigate if their different backgrounds created lasting differences.

METHODS

A population-representative German sample aged 45 to 70 (N = 380) in terms of age, sex, and school education completed online questionnaires in May-July 2020 and June-July 2021. We examined the predictive relations with correlation, forward inclusion regression, and moderation analyses.

RESULTS

Social support predicted lower distress, also prospectively. Meaning in life predicted lower distress cross-sectionally. Religiosity predicted greater distress. Life meaning and social support partly weakened the link between being affected by the pandemic and distress, religiosity and science attitude strengthened this link. The only significant East/West difference was in religiosity, which was higher in the West.

CONCLUSION

Social resources appeared particularly important in adjusting to the pandemic. The identified predictors may inform interventions. East and West Germans' similarity might indicate that their post-war separation did not create lasting differences in the investigated factors.

Association Between Religiosity and Spirituality and Cocaine Use: A Systematic Review

Previous literature has evidenced a possible impact on health, mental health, and health-related faith behaviors due to the effects of an individual's spiritual dimension. The aim of this study is to collect and summarize all current data from observational studies regarding the association between religiosity or spirituality (R/S) and cocaine use (CU). A systematic literature search of analytical observational studies on the association between religiosity or spirituality and the use of cocaine was performed in PubMed and Scopus databases. Twenty observational studies were included in this review. Fifteen of the twenty observational studies found that a higher level of religiosity was associated with lower lifetime and actual cocaine use, both in adults and adolescents. However, one study conducted in a sexual minorities sample found that higher religiosity-measured as frequency of private religious activities such as prayer-was associated with a higher probability of cocaine use. Two studies found no evidence of any association between religiosity and cocaine use, and two found mixed results. This review found a possible protective role of religiosity on cocaine use, even if the cross-sectional nature of the greater part of the studies prevented drawing any casual relation. Future studies with a longitudinal approach are required. However, the support of activities aimed at broadening a religious attitude and beliefs could result in creating an environment protective for young people against cocaine use.

Does Religious Worldview Benefit Life Satisfaction? Examination of the Incremental Predictive Power, Underlying Mechanism, and Temporal Relationship in Hong Kong and the USA

The benefits of religion have predominantly focused on personal religious identities and experiences, while the broader context of religious worldviews remains understudied. Across two quantitative studies, we showed the incremental predictive power of religious worldview and its mechanism among young adults in two societies-the USA (N = 179) and Hong Kong (N = 164). The mediation mechanism with social connectedness was further inferred from a 12-month study among Hong Kong Chinese (N = 133). This research has laid important groundwork for a deeper understanding of how religion shapes our perception of the world and its impact on our well-being.

Is religion beneficial for mental health? A 9-year longitudinal study

Background/Objective

This study aimed to investigate the within-person and between-person effects of religious variables on mental health and vice versa.

Method

Using a large sample of adults residing in Germany from the GESIS Panel study (N = 8146), the random intercept cross-lagged panel model was used. Data on six dimensions of religion (i.e., membership in a religious community; attendance at a place of worship; frequency of prayers; importance of religion in life; and participation in a religious organization) and three indicators of mental health (i.e., depression symptoms, happiness, and life satisfaction) were collected.

Results

The findings revealed that there is almost no evidence of lagged effects of religion on mental health and limited evidence regarding the role of mental health in influencing the dimensions of religion. Moreover, at the between-person level, there was some evidence of significant covariance between the trait-like components, indicating stable, trait-like differences between persons on religion and mental health.

Conclusions

The beneficial effect of religion on mental health may have been exaggerated in previous research.

The Interplay Between Workplace Incivility, Religiosity and Well-Being: Insights from Jordan and the United Arab Emirates

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.

Religion and mental health in young adulthood: a register-based study on differences by religious affiliation in sickness absence due to mental disorders in Finland

BACKGROUND

Religiosity and spirituality are known to be positively correlated with health. This is the first study to analyse the interrelation between religious denomination and sickness absence due to mental disorders using population register data with detailed ICD codes.

METHODS

The follow-up study was based on the entire population born in Finland between 1984 and 1996 (N=794 476). Each person was observed from age 20 over the period from 2004 to 2018. Cox proportional hazards models were applied to analyse the association between religious denomination and first-time sickness allowance receipts for any cause and mental disorder. Mental disorders were categorised as severe mental illness (F20-F31), depression (F32-F33), anxiety (F40-F48) and any other mental disorder (all other F codes). Men and women were analysed separately.

RESULTS

The differences in sickness absence due to mental disorder were substantial between religious affiliations. Compared with members of the Evangelical Lutheran state church, the relative hazard for mental disorders among non-affiliated women was 1.34 (95% CI 1.30 to 1.39), while that among women with other religions was 1.27 (95% CI 1.19 to 1.35), after adjusting for own and parental characteristics. The corresponding numbers for men were 1.45 (95% CI 1.39 to 1.50) and 1.42 (95% CI 1.30 to 1.54), respectively. The gradient was larger for severe mental illness and depression than for anxiety and other mental disorders. For any cause of sickness absence, there was no difference between Lutherans, non-affiliated individuals and those with other religions.

CONCLUSIONS

Epidemiologists and public health practitioners should further examine the association between mental disorders and church membership using administrative registers.

Establishing circularity: development and validation of the circular work value scale (CWVS)

Objectives

Addressing the lack of German-language instruments, this study aims to develop a questionnaire that enables the measurement of work values. According to the theory of basic human values (Schwartz, 1992), a culturally fitting questionnaire is validated by covering constructs in the four broader dimensions of Social, Prestige, Intrinsic, and Extrinsic work values. Convergent, discriminant and incremental congruent validity are assessed.

Method

Data were collected in a cross-sectional online-based panel survey. Individuals working more than 20 h per week were included (N = 1,049). Using a genetic algorithm, an economical and valid questionnaire was designed to assess work values.

Results

The 11 work values are measurable with three items each. They provide a good fit to the data with support for strict measurement invariance. The empirical associations to estimate construct validity overall reflect expected relations to social and individualistic work motives, neuroticism, environmental awareness, and basic values. Furthermore, congruent incremental validity is supported with relations to value congruence of the person-organization fit, and multidimensional scaling supports the assumed theoretical circularity of the work values.

Implications

This study developed a questionnaire that enables a theory-based valid measurement of work values. The questionnaire allows practitioners to economically collect information about the value structure of employees or applicants. Future research should consider the development of work values over time and investigate whether more distinctive constructs provide a better fit in the nomological network.

Psychometric properties of an Arabic translation of the shortest version of the Central Religiosity Scale (CRS-5) in a sample of young adults

BACKGROUND

There is a dearth of research on religiosity in Arabic-speaking populations, partly due to a lack of universal, standardized and valid instruments to assess this construct. We sought through this study to establish the psychometric properties of an Arabic translation of the shortest version of the Central Religiosity Scale (CRS-5), a widely used measure of religiosity that can be applicable to most religious traditions, thus allowing for worldwide cultural and trans-religious comparisons.

METHOD

A total of 352 Lebanese young adults enrolled in this study with a mean age of 25.08 years (SD = 9.25) and 73.3% women. The forward-backward method was adopted to translate the original English version of the CRS-5 to Arabic.

RESULTS

We ran an Exploratory Factor Analysis for the CRS-5 to test whether the expected dimensionality is suitable for the subsequent Confirmatory Factor Analysis (CFA). The model found replicates the originally proposed five items and one-factor model. Our findings demonstrated that the Arabic CRS-5 achieved good levels of composite reliability, with a McDonald's ω coefficient of .85. A multi-group CFA was modelled for the examination of measurement invariance of the Arabic CRS-5 across gender at the metric, configural, and scalar levels. Between-gender comparisons revealed no significant differences between males and females regarding CRS-5 scores. Finally, we found that religiosity was positively correlated with positive mental health aspects (i.e., social support) and inversely correlated with negative mental health aspects (i.e., suicidal ideation, depression, social anxiety and entrapment); thus attesting for the convergent validity of the CRS-5 as a measure of centrality of religiosity.

CONCLUSION

Pending further validations with larger and more representative populations, we preliminarily suggest that the Arabic CRS-5 is psychometrically sound, and can be recommended for use for research and clinical purposes in Arabic-speaking people of various religions and cultures.

Religion/Spirituality, Stress, and Resilience Among Sexual and Gender Minorities: The Religious/Spiritual Stress and Resilience Model

Although many sexual and gender minorities (SGMs) consider themselves religious or spiritual, the impact of this religiousness or spirituality (RS) on their health is poorly understood. We introduce the religious/spiritual stress and resilience model (RSSR) to provide a robust framework for understanding the variegated ways that RS influences the health of SGMs. The RSSR bridges existing theorizing on minority stress, structural stigma, and RS-health pathways to articulate the circumstances under which SGMs likely experience RS as health promoting or health damaging. The RSSR makes five key propositions: (a) Minority stress and resilience processes influence health; (b) RS influences general resilience processes; (c) RS influences minority-specific stress and resilience processes; (d) these relationships are moderated by a number of variables uniquely relevant to RS among SGMs, such as congregational stances on same-sex sexual behavior and gender expression or an individual's degree of SGM and RS identity integration; and (e) relationships between minority stress and resilience, RS, and health are bidirectional. In this manuscript, we describe the empirical basis for each of the five propositions focusing on research examining the relationship between RS and health among SGMs. We conclude by describing how the RSSR may inform future research on RS and health among SGMs.

Sense of coherence and religion/spirituality: A systematic review and meta-analysis based on a methodical classification of instruments measuring religion/spirituality

The coherence hypothesis assumes that sense of coherence (SOC) explains the positive link between religion/spirituality (R/S) and mental health. The aim of our meta-analysis is to evaluate the evidence for the association between SOC (sensu Antonovsky) and different aspects of R/S and thus to contribute to the verification of the coherence hypothesis. Eighty-nine English- and German-language primarily cross-sectional studies with 67,913 participants met the inclusion criteria. The R/S scales of all included studies were subjected to item-by-item qualitative content analysis in order to determine whether scales do actually measure religion or spirituality and which R/S aspects dominated the instrument. Based on this classification, overall and subgroup meta-analyses were conducted using a random effects model. The adjusted effect size between SOC and all positive R/S measures was r+ = .120, 95% CI [.092, .149]. Particularly significant (r+ < -.180 or > .180) were correlations with negative R/S scales (r+ = -.405, 95% CI [-.476, -.333]), R/S instruments measuring primarily positive emotions (r+ = .212, 95% CI [.170, .253]) or meaning-making (r+ = .196, 95% CI [.126, .265]). Both sample characteristics (age, culture, gender, health status, religious affiliation) and study characteristics (e.g., publication year) had a moderating effect on the R/S-SOC connection. The correlation was particularly high in studies from Southern Asia (r+ = .226, 95% CI [.156, .297]), the African Islamic cultural value zone (r+ = .196, 95% CI [.106, .285]), and in a small subgroup of Iranian studies (r+ = .194, 95% CI [.117, .271]). The results confirm that R/S and SOC are clearly associated and suggest that there are different religious/spiritual pathways to a strong SOC. The strength of the associations presumably depends not only on individual differences, but also on cultural embeddedness and social plausibility of R/S. Trial registration. PROSPERO registration number: CRD42021240380. https://www.crd.york.ac.uk/prospero/display_record.php?ID = CRD42021240380.

Relationships Between Perceived Importance of Chaplain Presence and Health Professionals' Emotional Well-Being in the United States

Hospital-based chaplains receive specialized training to provide spiritual support to patients and healthcare staff during difficult health transitions. However, the impact of perceived chaplain importance on healthcare staff's emotional and professional well-being is unclear. Healthcare staff (n = 1471) caring for patients in an acute care setting within a large health system answered demographic and emotional health questions in Research Electronic Data Capture (REDCap). Findings suggest that as perceived levels of chaplain importance increase, burnout may decrease and compassion satisfaction may improve. Chaplain presence in the hospital setting may support healthcare staff emotional and professional well-being following occupational stressors including COVID-19-related surges.

Religiosity, Identity Confusion, and Psychological Well-Being in Turkish University Students: The Moderating Role of Religious Orientation

Research conducted in industrialized democracies where Christianity is the prevailing religion has suggested that religiosity may play an important role in identity development and well-being. This study examined the associations between religiosity, religious orientation, identity confusion, and psychological well-being in 488 Turkish university students. The results revealed that extrinsic religious orientation was positively associated with identity confusion. On the other hand, religiosity, extrinsic religious orientation, and identity confusion were negatively associated with psychological well-being, while intrinsic religious orientation was positively associated with psychological well-being. Moderation analysis indicated that extrinsic religious orientation could facilitate psychological well-being in the midst of severe identity confusion.

The Swedish version of the multidimensional inventory for religious/spiritual well-being – Part II: Development of a four-field typology

Background

In the field of mental health, religiosity and spirituality have gained particular attention in recent decades. However, only a few studies to date have investigated the effects of different types of religiosity and spirituality. In association with the recent introduction of a Swedish version of the multidimensional inventory of religious/spiritual well-being (MI-RSWB-S), the present study aimed to identify possible types of Religious/Spiritual Well-Being by using cluster analyses and to examine the extracted groups for differences in the sense of coherence (SOC), the Big Five personality factors, and central aspects of religiosity. Additionally, the study design was intended to further contribute to the validation of the MI-RSWB-S.

Methods

Based on a convenience sample of Swedish students (N = 1,011), initially obtained for the development of the MI-RSWB-S, the study included the MI-RSWB-S, the 13-items sense of coherence scale, the 10-item personality inventory, and the centrality of religiosity scale. For the statistical analysis, cluster analyses and one-way analyses of variance (ANOVAs) were conducted.

Results

The cluster analyses yielded the following four groups: Religiosity and spirituality high (n = 124), religiously oriented (n = 200), spiritually oriented (n = 149), and religiosity and spirituality low (n = 538). The groups differed in most aspects of well-being, in the personality dimensions agreeableness and openness to experience, as well as in central aspects of religiosity. In contrast, no differences were found for SOC, extraversion, conscientiousness, and emotional instability.

Conclusion

Our results suggest that different types of religious/spiritual well-being are associated with mental health and personality dimensions in substantially different ways, thus offering an interesting potential for future research.

Can Fear of COVID-19 Be Predicted by Religiosity and Trust in Institutions among Young Adults? A Prospective Cross-National Study

The aim of this study was to reveal whether religiosity and trust in institutions are longitudinal predictors of change in fear of COVID-19 (FCV-19) across Poland, Germany, Slovenia, and Israel among young adults over a three-month period. The representative sample consisted of 1723 participants between the ages of 20 and 40 years (M = 30.74, SD = 5.74) across Poland (n = 446), Germany (n = 418), Slovenia (n = 431), and Israel (n = 428). The first measurement was carried out in February 2020 and the second was conducted in May/June 2020. A repeated-measures, two-way, mixed-factor ANOVA was performed to examine changes over time (T) and across countries (C) as well as the interaction of time and country (TxC) for FCV-19, religiosity, and trust in institutions. The results showed a significant decrease over time and differences between countries in all variables, as well as in TxC for FCV-19 and trust in institutions. Linear generalized estimating equations (GEEs) were used to assess the longitudinal change between T1 and T2 in FCV-19, including religiosity and trust in institutions as predictors, country as a factor, and gender and age as confounders. Female gender, religiosity, and trust in institutions were found to be significant longitudinal predictors of change in FCV-19. Country was a significant moderator of the relationship between trust in institutions and FCV-19, with the highest result achieved in Poland. Religiosity and trust in institutions were positive predictors of change in fear of COVID-19 among young adults across countries. Religious and governmental institutions should take this into consideration when communicating with believers and citizens during challenging situations.

The Moderating Influence of Religiousness/Spirituality on COVID-19 Impact and Change in Psychotherapy

The COVID-19 pandemic has spurred a global surge in empirical research examining the influence of the pandemic on individuals’ mental health symptoms and well-being. Within this larger literature is a rapidly growing literature on the associations among religiousness/spirituality, COVID-19 impact, symptoms and well-being. Largely absent from this literature is a specific research focus on psychotherapy clients, and the influence of religiousness/spirituality and COVID-19 impact on change during treatment. One prominent theory in the existing literature centers on the notion that religiousness/spirituality is a coping resource for individuals during times of adversity. Yet, existing empirical findings present mixed evidence for the religious/spiritual coping hypothesis. We expanded upon these emerging research trends to examine the influence of religious/spiritual struggles, religious/spiritual commitment, religious/spiritual exploration, and COVID-19 impact ratings on psychotherapy change in a sample of adult clients (N = 185; Mage = 38.06; SD = 15.78; range = 19–81; 61.1% female; 69.7% White). The results of latent trajectory analysis identified three subgroups that differed on initial levels of symptoms and well-being and the nature of change over three time points. The COVID-19 impact ratings predicted change trajectories. As more positive ratings of COVID-19 impact increased, membership in the no change trajectory was more likely relative to the deterioration trajectory at high levels of both religious/spiritual commitment and exploration. The implications emphasize the need for judicious assessment of religiousness/spirituality and COVID-19 impact before integrating religiousness/spirituality into treatment.

Spirituality, Personality, and Emotional Distress During COVID-19 Pandemic in Croatia

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

Sound Healing: Mood, Emotional, and Spiritual Well-Being Interrelationships

Psychosocial stress, tension, and depression are quite common in many parts of the developed world. Integrative medicine techniques which may potentially increase spiritual and emotional well-being may be useful in combating chronic psychosocial stress, as well as challenges with depression and excessive tension. The present observational study examines the effect of singing-bowl sound healing on emotional and spiritual well-being and particularly examines interrelationships between changes in spiritual well-being with changes in tension and depressed mood post-sound healing. Participants experienced a sound healing environment of vibrational musical instruments such as singing bowls (bell-like instruments), gongs, and other vibrational instruments. Sixty-two participants were examined in an observational study using singing-bowl sound healing. Emotional and spiritual well-being were examined by utilizing standardized questionnaires. Results revealed significant correlations between improvements in scores of spiritual well-being and reductions in scores of tension and depression post-sound healing. Moreover, effects varied by age of the study participants. Specifically, the association between spiritual well-being improvement and depression improvement was strongest for ages 31–40, while spiritual well-being improvement and tension improvement associations were strongest for ages 51–60. Implications for applying sound healing meditations as a potential low-cost, low-technology therapeutic technique are discussed for emotional and spiritual well-being.

The existential dimension of the pandemic: Death attitudes, personal worldview, and coronavirus anxiety

A cross-sectional survey to investigate relationships between coronavirus anxiety, individual death attitudes, and personal worldview was conducted among 202 German-speaking adults in Central Europe. Results indicated that death anxiety significantly predicts coronavirus anxiety beyond sociodemographic variables. Women reported higher coronavirus anxiety than men. Against expectations, dimensions of personal worldview were hardly related to coronavirus anxiety. In contrast, we found evidence for a curvilinear relationship between religiosity as well as atheism and negative death attitudes. Our study contributes to recent discussions about death anxiety as a transdiagnostic factor in psychopathology and yields important implications for psychosocial support in the current pandemic.

The Swedish Version of the Multidimensional Inventory for Religious/Spiritual Well-Being: First Results From Swedish Students

Background: Studies investigating the relationship between religiosity/spirituality and mental health have suggested both positive and negative associations, highlighting the importance of multifaceted assessment of these rather broad constructs. The present study aims at contributing to this field of research by providing a validated Swedish version of the Multidimensional Inventory for Religious/Spiritual Well-Being (MI-RSWB-S) and further examining how this instrument relates to Big Five personality factors, Sense of Coherence (SOC), and religiosity.

Methods: Data were collected from a total of 1,011 Swedish students (747 females; age range 18–40) via completion of an online survey, including a new Swedish Version of the MI-RSWB-S, the Ten Item Personality Inventory (TIPI), the Sense of Coherence Scale (SOC-13), and the Centrality of Religiosity Scale (CRS-5).

Results: Results revealed adequate estimates of internal consistency and substantial evidence for the postulated six-dimensional structure. However, confirmatory factor analysis yielded poor fit indices, resulting in the development and validation of a revised measure of Religious/Spiritual Well-Being (RSWB), comprising the subscales General Religiosity and Connectedness. Most of the MI-RSWB-S dimensions were positively correlated with the personality domains Extraversion, Openness to Experience, Conscientiousness, and Agreeableness and negatively related to Neuroticism. SOC was positively linked to Hope Immanent, Forgiveness, Hope Transcendent, and Experiences of Sense of Meaning, whereas CRS exhibited positive correlations with all MI-RSWB-S subscales except Hope Transcendent.

Conclusion: The findings of the current study support the validity and reliability of the Swedish adoption of the MI-RSWB and confirm previously reported associations with the Big Five personality traits, SOC, and CRS. More in general, our results underline the putative substantial link between RSWB dimensions and mental health. Further research especially in clinical surroundings as well as by employing more representative samples is now warranted.

Self-Compassion and Social Connectedness as Predictors of “Peace and Meaning” during Spain’s Initial COVID-19 Lockdown

The COVID-19 lockdown has had a massive psychological impact on mental health in the general population, with increases in anxiety, depression, and post-traumatic stress disorder. Spiritual well-being, specifically peace and meaning, has already been identified as one of the main protective factors for these disorders in the COVID-19 context. The aim of the present study is to identify facilitating elements for peace and meaning during the COVID-19 lockdown in Spain. Online surveys were used to obtain data from a sample of 3480 Spanish people. Self-compassion and social support were positively related with peace and meaning, while loneliness and perceived discrimination were negatively related. The model for peace and meaning was statistically significant, explaining 47% of the variance. The significant variables were self-kindness, family support, mindfulness, and sense of belonging having a positive association and loneliness a negative one.

Relationship between religiosity domains and traits from borderline and schizotypal personality disorders in a Brazilian community sample

Introduction

Research suggests that religiosity domains are associated with mental health constructs. Some studies have focused on the relationship between religiosity and personality disorders.

Objective

To investigate the relationship between religiosity domains and pathological traits of the borderline (BPD) and schizotypal (SZPD) personality disorders.

Methods

Participants were 751 adults from the general population who answered the Multidimensional Inventory for Religious/Spiritual Well-Being (MI-RSWB-E), the Attachment to God Inventory (AGI), and factors of the Dimensional Clinical Personality Inventory 2 (IDCP-2). Pearson’s correlation and regression analysis were conducted with pathological traits as independent variables and religiosity domains as dependent variables.

Results

Correlation and regression analyses indicated slightly higher associations between religiosity domain and BPD traits in comparison to SZPD traits. BPD traits showed higher associations with the hope immanent, forgiveness and hope transcendent domains, while SZPD presented higher associations with connectedness. The SZPD-related paranormality factor presented the highest correlation observed in the study and was the best SZPD predictor of religiosity domains. The BPD-related hopelessness factor was the predictor with significant contribution to most regression models. BPD traits presented slightly higher average association with religiosity domains, whereas spiritual-related domains (e.g., connectedness) tended to show higher associations with SZPD traits.

Conclusions

Our findings help explain the relationship between specific pathological traits and religiosity domains.

Religiosity and Spirituality in the Stages of Recovery From Persistent Mental Disorders

ABSTRACT

The impact of religiosity and spirituality (R/S) on mental health and the importance of incorporating R/S in mental health treatment have been previously explored. However, clarification is needed regarding the effects of R/S in the process of recovery from persistent mental disorders (PMDs). This study identifies how different R/S factors correlate with the stages of recovery, while considering individual psychological well-being and perceived social support. Seventy-five individuals who use Madrid's public services for people with PMD completed questionnaires assessing those factors. We found that during the recovery process, R/S correlated with psychological well-being and perceived social support, and that these variables were associated with the five stages of recovery differently. We further identified the importance of gratitude, compassion, inner peace, and connection with life in the recovery process. Overall, our findings highlight the importance of these R/S variables in particular recovery stages for individuals with PMD.

Managing Mental Health in Pandemic COVID-19 and Movement Control Order

COVID-19 and the Movement Control Order (MCO) may trigger a 'next wave' of mental health problems. However, the relationship is not linear. Human psychology also has an impact on the outbreak. Thus, proper strategies to manage human psychology, especially mental health, is very important to break the vicious cycle. This article aims to discuss ways to manage mental health using cognitive-behavioural approaches, mindfulness and spirituality. Specific cognitive-behavioural and mindfulness strategies are listed and suggestions to return to the foundation of human existence are discussed. By practising the cognitive-behavioural, mindfulness, and spirituality strategies described, we may enhance our acceptance, optimism and commitment to prepare for a 'new or renewed normal'.

[Increased attention of radiotherapy patients to religiousness and spirituality - a comparison with patients in a psychosomatic outpatient clinic]

Increased attention of radiotherapy patients to religiousness and spirituality - a comparison with patients in a psychosomatic outpatient clinic Objectives: The aim of this study is to prove both hypothesis, that patients of radiation therapy are different to patients of a psychosomatic outpatient unit in case of their spirituality and religiosity and that these attitudes have an influence of their own lives. Methods: In a cross-sectional study, a data set of the Department of Psychosomatic and Psychotherapy of the University Hospital Münster in 2013 (n = 1110) was compared to data from 2017 by the Department of Radiation Therapy - Radiation oncology of the University Münster (n = 275) in terms of their religiosity and spirituality. The survey was carried out by a questionnaire on religious attitudes (FRA-RE, Heuft 2016). An age- and gender-controlled statistical analysis has been made by means of partial correlations and mean comparisons. Results: The results are consistent with the hypothesis that patients of radiotherapy, in contrast to psychosomatic patients, are more religious, more spiritual, show more private, but also public religious/spiritual practice, have a stronger desire for more religiosity in their lives and belief that religiosity helps to overcome times of crisis. Conclusions: Thus, it is of particular importance to provide this burdened patient clientele spiritual/religious offers for coping with their disease.

Is Belonging to a Religious Organization Enough? Differences in Religious Affiliation Versus Self-ratings of Spirituality on Behavioral and Psychological Variables in Individuals with Heart Failure

In the United States, heart failure (HF) affects approximately 6.5 million adults. While studies show that individuals with HF often suffer from adverse symptoms such as depression and anxiety, studies also show that these symptoms can be at least partially offset by the presence of spiritual wellbeing. In a sample of 327 men and women with AHA/ACC classification Stage B HF, we found that more spirituality in patients was associated with better clinically-related symptoms such as depressed mood and anxiety, emotional variables (affect, anger), well-being (optimism, satisfaction with life), and physical health-related outcomes (fatigue, sleep quality). These patients also showed better self-efficacy to maintain cardiac function. Simply belonging to a religious organization independent of spiritualty, however, was not a reliable predictor of health-related benefits. In fact, we observed instances of belonging to a religious organization unaccompanied by parallel spiritual ratings, which appeared counterproductive.