Religiosity and remission of depression in medically ill older patients

Theoretical and Empirical Foundations for a Unified Pyramid of Human Motivation

Revisions are proposed to the taxonomic model of human motivation of Forbes (Review of General Psychology, 15(2), 85-98, 2011) in order to incorporate a heretofore missing fourth life domain, the spiritual. The growing literature on spiritual motives is systematically reviewed in accordance with literature review standards for theory development (Templier & Paré, 2018) focusing on the objective of identifying comprehensive theoretical systems that explicitly incorporate the spiritual domain as one of a limited set of human life domains. The structure of the Forbes model is contrasted with thirteen theoretical systems that explicitly incorporate the spiritual as a fourth life domain. Consistent with the Forbes model, the spiritual domain is proposed to consist of three modes of existence (Being, Doing, Having) represented as justice motivation, moral motivation, and transcendental motivation, respectively, as well as both promotion and prevention goals within each of the three motives. Empirical evidence is reviewed in support of a revised heuristic device wherein the Spiritual domain is closely linked with the Intrapsychic and Interpersonal domains, but not the Instrumental domain, resulting in a pyramidal structure and corresponding set of testable hypotheses.

Coping and Quality of Life Differences between Emergency and Rehabilitation Healthcare Workers

Audit and Feedback (A&F) is a systematic process involving the collection of data, which are subsequently compared with the established reference standards and then subsequently disseminated to healthcare providers through feedback meetings. This allows continuous improvement to be ensured in the quality of care processes. Often, the parameters taken into account concern only the patient and the treatment processes, neglecting other variables. Quality of life in the workplace and coping skills are determining variables for the clinical performance of all healthcare professionals. For this reason, in this study, these variables were investigated and differences were highlighted in two different role categories and context: cardiovascular emergency and neurological rehabilitation. A psychological screening was carried out by sending the computerized Coping Orientation to Problems Experienced-Nuova Versione Italiana (COPE-NVI) and Professional Quality of Life Scale-5 (ProQoL) questionnaires to all healthcare workers involved. Ninety-five healthcare providers (mean ± SD age: 47 ± 10.4 years; 37.9% male) answered the questionnaire and were assigned into two groups (G1 and G2) based on the ward in which they worked. These were further divided into two subgroups (R1 and R2) based on their role. The obtained results show that avoidance strategies are used more by health professionals working in rehabilitation (G2) wards than in intensive-care units (G1). Moreover, in G1 nurses, physical therapists and speech therapists (R2) obtained higher scores in terms of turning to religion (TR) and compassion satisfaction (CS), while physicians and psychologists (R1) obtained higher scores on the burnout scale (BO). The TR score for R2 was found to be higher, even in G2. The response trend of the two groups in the different departments was analyzed and commented on.

Perceived changes in the mental well-being among Nigerians due to Ramadan Intermittent Fasting during the COVID-19 pandemic

INTRODUCTION

Muslims fast every year during the month of Ramadan from dawn until dusk. This study examined mental well-being and correlating factors among Nigerian adults who observed Ramadan intermittent fasting (RIF).

METHODS

A validated generalized anxiety disorder-2 and Patient Health Questionnaire-2, the four-item spiritual well-being index, and the Islamic intrinsic religiosity questionnaire were used to collect data about mental well-being (depression, anxiety), spirituality, and intrinsic religiosity through a web-based survey between the May 9, 2021 (27th of Ramadan, 1442) and the June 4, 2021 (29th of Shawwal, 1442). We studied the mental well-being of respondents over a period of 4 weeks before Ramadan (BR) and during the 4 weeks of Ramadan between the April 12, 2021 and the May 12, 2021(DR). Multinomial regression analysis was used to determine the factors associated with depression and anxiety. This research did not receive any grant or funding.

RESULTS

A total of 770 adult Nigerians who observed RIF study were included in this cross-sectional study. When compared to mental well-being BR, observing RIF by Nigerian adult respondents was associated with a significant improvement in their mental well-being. A higher proportion of respondents felt less depressed DR (61.3% vs. 56.5%. < .001). Interest and pleasure in doing things improved DR than BR (p= 0.007) and respondents felt less nervous and anxious (60.7% vs. 57.1%, respectively; p <.001). Mental well-being was independently associated with sociodemographic characteristics, physical activity, and perceived relationships.

CONCLUSIONS

This study found significant improvement in mental well-being DR compared to BR despite the ongoing COVID-19 pandemic. The effect of RIF on mental well-being needs further research with multicentric studies among different sets of ethnic populations.

Evaluating the association of well-being strategies on line manager resilience

BACKGROUND

Line management tends to be associated with increased responsibility and accountability in the workplace and can be a challenging and high-pressured role. More resilient line managers are more likely to continue to perform despite work stressors.

AIMS

This study aimed to assess the association of various coping strategies and resources on resilience levels amongst line managers working within a corporate office-based environment.

METHODS

A questionnaire-based cross-sectional study was carried out over 4 weeks in 2020. The questionnaire probed demographic factors and the use of strategies and resources which may enhance resilience. Resilience was assessed using the Connor-Davidson Resilience Scale.

RESULTS

On regression analysis, resilience tended to increase with increasing years of line management. When each strategy/resource was considered separately and adjusted for the number of years of line management, exercise outside of work (B, 0.302; 95% confidence intervals [CIs], 0.109 to 0.495), hobbies/interests (B, 0.252; 95% CIs, 0.095 to 0.410) and socializing (B, 0.204; 95% CIs, 0.042 to 0.367) were all significant predictors of resilience.

CONCLUSIONS

The key coping strategies and resources that had the strongest association with resilience amongst office-based line managers were those that related to their personal lives, with exercise being of particular importance. This study highlights the importance of emphasizing work-life balance and lifestyle factors within workplace manager training and resilience programmes, as well as in the occupational health clinic. Additional support and health promotion for managers in their first few years of management responsibility may also be beneficial.

Religious/spiritual coping, symptoms of depression, stress, and anxiety in caregivers of children and adolescents with type 1 diabetes

BACKGROUND

It was verified the level of religiosity and spirituality, and symptoms of depression, stress, and anxiety of caregivers of children and adolescents with type 1 diabetes, and its interference in glycaemic control.

METHODS

Socio-economic and demographic data were collected from caregivers of 59 children and adolescents with type 1 diabetes and obtained dosages of fasting glucose (FG); postprandial glycaemia (PPG); fructosamine (FRUTO); and HbA1c, as well as the glycaemic variability-∆HbA1c. Levels of religiosity were obtained by the DUREL scale; the use of religious/spiritual coping was verified by the SRCOPE-Brief scale. Symptoms of depression, anxiety, and stress were analysed by the DASS-21 scale. The correlations between the variables were analysed by the Pearson coefficient, with significance at 5% level.

RESULTS

Inverse correlations were observed between caregivers' schooling with PPG (r = -0.30; P = 0.002) and FRUTO (r = -0.34; P = 0.008) and between family income and FRUTO (r = -0.37; P = 0.004). Direct, moderate correlations were observed between negative religious/spiritual coping (NSRCOPE) with symptoms of depression (r = 0.588; P < 0.0001), stress (r = 0.500; P < 0.0001), and anxiety (r = 0.551; P < 0.0001).

CONCLUSION

The direct association between NSRCOPE with symptoms of depression, stress, and anxiety was the highlighted item in the present study emphasizing the need for greater attention to the emotional health of informal caregivers of children and adolescents with DM1. It is necessary to reflect on the religious/spiritual support especially for the main caregiver of children and adolescents with DM1.

Assisting individuals with diabetes in the COVID-19 pandemic period: Examining the role of religious factors and faith communities

With the onset of the coronavirus disease 2019 (COVID-19) pandemic, diabetes management has become more challenging than it has ever been. Studies on the management of diabetes during this time are required. Unfortunately, the lack of information on the potential role of religious factors and faith communities in diabetes management during the COVID-19 era prevents us from fully understanding the issue of diabetes management during the COVID-19 pandemic period. People with chronic conditions such as diabetes may benefit from some form of religious support from faith communities and their ability to cope could be fostered by some religious factors. It is unclear how religious factors and faith communities contribute to diabetes management. In this article, the authors examine how people with diabetes can be aided in the COVID-19 pandemic period from the perspective of religious factors and faith communities. Based on the studies identified, it appears that religious factors and faith communities play an important role in managing diabetes among patients during the COVID-19 pandemic.

The Experience of LGBTQ+ Identity as Spiritual Identity

Owing to widespread condemnation of lesbian, gay, bisexual, and transgender (LGBTQ+) people among many mainstream religious and spiritual traditions, evidence suggests that many LGBTQ+ individuals face considerable conflict related to spiritual and religious identity. Some LGBTQ+ individuals manage to reconcile their LGBTQ+ and spiritual identities, while others even view their LGBTQ+ identity as a spiritual one. This qualitative research study focused on the experience of LGBTQ+ identity as spiritual identity. Ten participants were interviewed via email by the researcher, and data were analyzed using thematic analysis. The data were organized into three primary themes, each comprised of three to four subthemes. Findings indicated that LGBTQ+ identity as spiritual identity is experienced as a sense of connection and capacity for connection, a set of unique perspectives on various aspects of life, and a sense of having varied spiritual roles to play in the world. These findings and their limitations are discussed, along with suggestions for future research.

In the Shadow of the Casinos: The Relationship between Religion and Health in Macau

Considerable research has shown that religion operates as a protective factor for one's health. However, there is still a lack of understanding of the mechanisms by which religion is linked to individual health and wellbeing, especially in predominantly secular societies. This study tried to address this gap by developing a theoretical model to examine how religiosity is related to life satisfaction and health perception in a non-Western culture. Macau, a Portuguese colony until 1999, remains a diversified culture because of its intermixed historical background from the East and the West. Through structural equation modeling, the analysis of data collected from a representative sample of Macau residents, using a multistage stratified sampling procedure, indicated a positive link between religiosity and health. Moreover, altruism and prejudice mediated a portion of the relationship between religiosity and health. Additionally, our results demonstrated that Macau residents who were more religious had a higher level of altruism and a lower level of prejudice. The link between religion and prejudice in Macau differs from that of many other cultures, indicating that the effect of religion on prejudice varies by cultural context. In sum, our study showed that even in the shadow of glittering casinos, religion is positively related to health.

Cancer Survivorship: Religion in Meaning Making and Coping Among a Group of Black Prostate Cancer Patients in South Africa

The purpose of the study was to explore the role of religion in meaning making and coping among a group of black patients receiving some form of prostate cancer treatment at a public hospital in Limpopo Province, South Africa. A sample of 20 prostate cancer survivors, with ages ranging from 67 to 85 years (mean_age = 76yrs; SD = 5.3) selected through purposive sampling. Data were collected through in-depth, semi-structured individual interviews and analysed using interpretative phenomenological analysis (IPA). The findings demonstrated that religion is an important factor in meaning making and coping by prostate cancer survivors. The findings suggest that healthcare practitioners need to pay close attention to the meanings that cancer patients assign to their illness to provide the appropriate care and support.

Typologies and Meanings of Prayer Among Patients

Religion often aids patients, but critical questions arise concerning how patients approach issues regarding prayer. In-depth interviews suggest 12 key patient decisions and aspects of prayer-who prays, to whom (e.g., explicitly to "God" or not), for whom (for self or others), for what (e.g., for symptom reduction), when (regularly or only during crisis), where, what to say (pre-specified language or spontaneous), how consciously planned or not, with what expectations and outcomes, what to call it, and in what social contexts (e.g., how others view one's prayers). These data have implications for future research, clinical practice of physicians, nurses, chaplains, and other allied healthcare providers, and patient education.

Fear of COVID-19 and religious coping mediate the associations between religiosity and distress among older adults

Background: A mediation model was proposed to explain how religiosity, religious coping, and fear of coronavirus disease 2019 (COVID-19) explained anxiety and depression among older adults.

Methods: With the use of a cross-sectional design, the Integrated Health System was used to randomly invite 1000 older adults residing in Qazvin to participate in an online survey. Within the period of November 2020 to January 2021, 696 older Iranian adults (mean age=69.56years; 57.9% women) agreed to participate in the study and reported demographic information as well as measures of religiosity, fear of COVID-19, religious coping, anxiety, and depression.

Results: Religiosity had direct effects on depression (B [SE]=-0.087 [0.037]; P=0.023) but not anxiety (B [SE]=-0.063 [0.036]; P=0.072). Moreover, both fear of COVID-19 and religious coping significantly mediated the association between religiosity and anxiety (B [SE]=-0.360[0.035]; p=0.002) and that between religiosity and depression (B [SE]=-0.365 [0.034];P=0.002).

Conclusion: During the tough time of COVID-19 pandemic, religiosity and religious coping were protectors for older adults in developing good mental. Therefore, future research is needed to examine education programs that are effective for older adults to obtain correct knowledge concerning COVID-19, including the protective COVID-19 infection behaviors. Therefore, older adults may reduce their fear via their enhanced correct knowledge concerning COVID-19.

Post-Traumatic Bio-Behavioral Rehabilitation of Adult Female Victims

Objective

To determine if low resting basal AM cortisol and flat diurnal cortisol slope that has been reported in female abuse victims, which is dysregulated in the same way in female violent perpetrators, could be corrected and if healthier diurnal cortisol patterns are associated with less aggression in adult female victims.

Design and Methods

A non-experimental, naturalistic study evaluated if bio-behavioral rehabilitation could occur for females living in a Delaware homeless mission and participating in their programs. Basal salivary cortisol (AM, PM & slope), aggression, neurological conditions, general health, alcohol use, having been a victim of abuse, religion, spirituality and forgiveness were evaluated over one month between 2018 and 2019.

Results

T tests revealed significant improvement in mean cortisol (AM, PM & slope), aggression, emotional/ behavioral dyscontrol, and health over one month while participating in the mission’s programs. Paired t-tests however were only significant for aggression and health. Healthier cortisol was significantly correlated with greater time since last alcohol, greater time since last abuse, less aggression, better health and greater religion, spirituality and forgiveness.

Conclusion

Community programs could be cost effective methods of post-traumatic bio-behavioral rehabilitation. Forgiveness may play a critical role for abuse victims. A larger sample and more settings are needed, although these findings are promising.

Spirituality, religiousness, and mental health: A review of the current scientific evidence

Research in the field of “Spirituality and Health” has been growing, with spirituality/religiousness (S/R) being consistently related to both physical and mental health. The objective of this article is to provide an updated review of the current scientific evidence on the relationship between S/R and mental health, highlighting the most important studies. As a secondary objective, the mechanisms that explain this relationship and the interventions that utilize this information in treating mental disorders will be discussed. The findings reveal a large body of evidence across numerous psychiatric disorders. Although solid evidence is now available for depression, suicidality, and substance use, other diagnosis, such as post-traumatic stress disorder, psychosis, and anxiety, have also shown promising results. The effects of S/R on mental health are likely bidirectional, and the manner in which religious beliefs are used to cope with distress (i.e. negative and positive), may affect mental health outcomes. Despite these findings, the mechanisms that explain these associations and the role of S/R interventions need further study. Concerning clinical practice, mental health providers should ask patients about S/R that are important in their lives to provide holistic and patient-centered care.

[Endogenous depressions with religious experience]

OBJECTIVE

To identify the specifics of psychopathology and phenomenology of religious experience in depressed patients, for early diagnosis of mental disorders masked by a «religious facade», and prevention of suicidal activity.

MATERIAL AND METHODS

The study included 115 patients (41 men, 74 women) with depression contained religious distress in affective disorders (38 observations) and schizophrenia (77 observations), F31.3, F31.4, F32.1, F32.2, F33.1, F33.2 and F20.0, F20.4, F21 according to ICD-10.

RESULTS

According the psychopathological structure of depressive states, five types of depression were identified. The predominant type was melancholic depression (61%). Based on characteristics of religious experience, types of depressions were distinguished as follows: with congruent religious ideas of guilt and sinfulness; with the loss of «living» faith, God-forsakenness; with overvalued doubts about the choice of faith; and with «spiritual hypochondria».

CONCLUSION

Mental disorders, in particular depressive states, which have a religious «facade» often remain unrecognized due to the specific religious content, which often leads to severe and sometimes irreversible consequences as suicidal activity. Thus, these conditions require early diagnosis and specific approaches to the treatment.

Investigating the Effect of Religious and Islamic Teachings on the Calmness and Mental Health in Educational Spaces

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

Pharmacists' perspectives about spiritual care: A state-wide survey

BACKGROUND

Patients' religious and spiritual beliefs affect their health behaviors, health outcomes, and interactions with health care providers. Incorporating spiritual support in clinical care contributes positively to patient health outcomes. No known studies have explored spiritual care (SC) within the context of pharmacy practice.

OBJECTIVE

To examine pharmacist perspectives about SC, the frequency with which SC is incorporated in pharmacy practice, and the ways that pharmacists provide SC.

METHODS

Data were collected using a cross-sectional statewide survey. The 57-item questionnaire was mailed to 1000 randomly selected registered pharmacists in California in 2019. Descriptive statistics, Pearson correlation, independent samples t test, and chi-square tests were used to analyze the data.

RESULTS

Most of the 215 respondents were female (57.5%); the average length of work experience was 23.3 years (SD = 14.4). Just over half practiced in an urban setting (51.1%); similarly, half worked with terminally ill patients (50.2%). Most of the respondents were "somewhat" to "very spiritual" (77.8%) and "somewhat" to "very religious" (64.3%). Most pharmacists agreed that pharmacists should know about patients' spiritual concerns that may relate to their health (60.5%), that they should practice in a spiritually sensitive manner (73.4%), and that addressing patients' spiritual concerns improved their mental and physical health (76.7%). Respondents "rarely" to "very often or always" prayed privately for a patient (63.8%) and talked to patients about a spiritual and/or religious topic (51.2%), encouraged a patient to pray (49.3%), referred patients to their clergy or religious leader (39.5%), and prayed with a patient (33.5%). The frequency of spiritual services provided by pharmacists differed by their own spirituality, religiosity, and perception of institutional support (P < 0.05).

CONCLUSION

Most of the respondents were spiritual and religious and believed that spirituality is important for their patients. Thus, some provided SC to their patients. Future research is warranted to examine ethically appropriate strategies for pharmacists to provide SC.

Comparison of religiosity and spirituality in patients of depression with and without suicidal attempts

AIM

This study is aimed to compare the religiosity and spirituality of patients with first-episode depression with suicidal ideation and those with recent suicidal attempts. Additional aim was compare the religiosity and spirituality of patients with first-episode depression with healthy controls.

METHODS

Patients of first episode depression with suicidal ideation and healthy controls were assessed by Centrality of Religiosity Scale (CRS), Duke University Religion Index (DUREL), Brief Religious coping scale (R-COPE), and Spiritual Attitude Inventory (SAI).

RESULTS

Patients with depression were divided into two groups based on the presence (n = 53) or absence (n = 62) of suicidal attempts in the previous 14 days. Both the patients with and without suicide attempts were matched for depression severity. Both the patient groups did not differ in terms of religiosity and spirituality as assessed using CRS and SAI. Both depression groups had lower scores on religiosity as compared to healthy controls as assessed on CRS. The two groups also had a lower score on the "sense of hope" which is a part of SAI, when compared to healthy controls. Compared to patients without suicide attempts (i.e., ideators group) and healthy controls, subjects with suicide attempts more often used negative religious coping. Total numbers of lifetime suicide attempts in the attempt group were associated with the ideology domain of the CRS.

CONCLUSION

Compared with healthy controls, patients with depression have lower levels of religiosity and spirituality. In the presence of comparable severity of depression, higher use of negative religious coping is associated with suicide attempts.

Religiosity, spirituality, suicide risk and remission of depressive symptoms: a 6-month prospective study of tertiary care Brazilian patients

Religiosity and spirituality (R/S) are increasingly recognized as significant aspects in the evaluation of depressed patients. Limited research, however, has investigated the impact of R/S on outcomes of more severe or chronic depressed patients. The present study investigated the impact of different religiosity dimensions in tertiary care Brazilian depressed patients over suicide risk scores measured at baseline and remission of depressive symptoms in a 6-month prospective follow-up. In 277 individuals interviewed, 226 presented a diagnosis of depressive episode and 192 were assessed in the follow-up. Religiosity was evaluated using the Duke University Religion Index, comprising three dimensions of religiosity (organizational religiosity, non-organizational religiosity, intrinsic religiosity). Other potential predictors of outcomes included the Childhood Trauma Questionnaire (CTQ), Maudsley Staging of illness (MSM), Medical Outcomes Study Social Support Survey (MOS), World Health Organization Spirituality, Religiousness and Personal Beliefs instrument (WHOQOL-SRPB) and Hamilton Depression Scale (HAM-D). Results showed that almost half (46.1%) of the patients reported previous suicide attempts. Linear regression models identified that religious attendance (t-statistic -2.17, P=0.03), intrinsic religiosity (t-statistic -2.42, P=0.01) and WHOQOL-SRPB (t-statistic -3.67, P=0.00) were inversely correlated to suicide risk scores. In a prospective follow-up 16.7 % of patients (n=32/192) achieved remission of depressive symptoms (HAM-D scores ≤7). Religious attendance (OR 1.83, P=0.02) was identified as the main predictor of remission. Findings reinforce the importance of attending to religiosity/spirituality in order to improve outcomes and promote the recovery especially among severely depressed patients with increased suicide risk.

COVID-19-Related Fear and Anxiety: Spiritual-Religious Coping in Healthcare Workers in Portugal

The COVID-19 pandemic has negatively affected the mental health of the general population, and for healthcare workers (HCWs) it has been no different. Religiosity and spirituality are known coping strategies for mental illnesses, especially in stressful times. This study aimed to describe the role of spiritual-religious coping regarding fear and anxiety in relation to COVID-19 in HCWs in Portugal. A cross-sectional quantitative online survey was performed. Socio-demographic and health data were collected as well as the Duke University Religion Index, Spirituality Scale, Fear of COVID-19 Scale, and Coronavirus Anxiety Scale. Two hundred and twenty-two HCWs participated in the study, 74.3% were female and 81.1% were physicians. The median age was 37 years (Q1, Q3: 31, 51.3). Religiosity was neither a significant factor for coronavirus-related anxiety nor it was for fear of COVID-19. Participants with higher levels in the hope/optimism dimension of the Spirituality Scale showed less coronavirus-related anxiety. Female HCWs, non-physicians, and the ones with a previous history of anxiety presented higher levels of fear and/or anxiety related to COVID-19. HCWs' levels of distress should be identified and reduced, so their work is not impaired.

Fear of COVID-19 as a buffer in the relationship between perceived stress and life satisfaction in the Polish population at the beginning of the global pandemic

BACKGROUND

COVID-19 is a significant threat to human life and health. It makes people experience fear, stress, anxiety and mood disorders, which have a negative impact on their psychological well-being. The aim of the study was to determine the relationship between fear of COVID-19, perceived stress, and life satisfaction during the coronavirus pandemic.

PARTICIPANTS AND PROCEDURE

907 Polish people (522 women and 385 men) participated in this study. The Perceived Stress Scale (PSS-10), the Fear of COVID-19 Scale (FOC-6) and the Satisfaction with Life Scale (SWLS) were used in the study.

RESULTS

Fear of COVID-19 and perceived stress were positively correlated with each other and both negatively related to life satisfaction. Moderation analysis showed that fear of COVID-19 acted as a buffer between perceived stress and life satisfaction - people with a high level of fear of COVID-19 and perceived stress had greater life satisfaction than those with high levels of stress but low levels of fear of COVID-19.

CONCLUSIONS

During the COVID-19 pandemic, people experience significant stress and fear of infection, which negatively affect their life satisfaction. It can be assumed that during a global pandemic, most stressors are not directly linked to the risk of infection. Loss of job, isolation, lack of social support, or a total change in lifestyle may be more threatening to the well-being than the risk of infection, which many people do not consider as dangerous. Therefore, it can be assumed that people who experience a strong fear of COVID-19 may perceive inconveniences resulting from restrictions as less oppressive than people who do not feel fear.

Spirituality and Religious Practices and Its Association with Geriatric Syndromes in Older Adults Attending to a Geriatric's Clinic in a University Hospital

Demographic aging has led to an increase in the prevalence of different diseases, including the so-called geriatric syndromes (GS), like depression, disability and frailty phenotype (FP). Spirituality and religious practices (RP) have been associated with positive health outcomes and could be a protective factor against the development of some GS. Study aims was to determine the frequency of spirituality and RP, and their associations between some GS in adults 60 years of age or older, who attended a geriatric clinic in a university hospital in Mexico. Cross-sectional study in adults aged ≥ 60 years, recruited in 2018, was performed. Participants underwent a comprehensive geriatric assessment, with which spirituality and religious practices model and the diagnosis of GS were obtained. Linear regression analyses were determined to establish the association between RP and GS. We included 128 subjects; mean age was 79 years (SD ± 8). Lowers scores for mass and communion assiduity were associated with worst disability and FP scores (b = - 0.35, P = 0.02; b = - 0.37, P = 0.03). The RP model explained 8% (R² = 0.083) of the total variance of the depressive symptoms score (P = 0.03). This study showed that the prevalence of RP is higher in Mexican older adults. The RP model can explain 8 and 9% of the variation in dependent variables (depressive symptoms and disability). These results suggest the importance of monitoring RP, as they seem to have a positive impact on health status of the elderly.

Religiosity and depressive symptoms among older adults in Colombia

Objective: The objective of this study was to examine the relationship between depressive symptoms and religiosity among older adults in Colombia.Methods: Data are drawn from the SABE (Salud, Bienestar y Envejecimiento) Colombia Study, a cross-sectional survey conducted in 2015 involving 19,004 community-dwelling adults aged 60 years and older living in urban and rural areas of Colombia. Depressive symptoms were measured using the Geriatric Depression scale (GDS; range 0-15), examined both as a continuous and categorical variable. Religiosity was assessed by self-rated religiosity and comfort derived from religion. Logistic and linear regression analyses were used to assess the association adjusting for confounders.Results: Multivariate logistic regression analyses demonstrated that being more religious (OR = 0.90, 95% CI = 0.85-0.95, p < .001) or perceiving greater strength or comfort from religion (OR = 0.88, 95% CI = 0.82-0.93, p < .001) was associated with a lower likelihood of scoring above the cutoff on the GDS for significant depressive symptoms (≥6). Similarly, linear regression analyses indicated that being more religious (unstandardized beta coefficient B = -0.16, p < .001) or perceiving greater strength or comfort from religion (B = -0.20, p < .001) was associated with a significantly lower score on the GDS assessed on a continuous scale.Conclusion: Being more religious or perceiving greater strength or comfort from religion is associated with fewer depressive symptoms among older adults in Colombia.

With a little help from my (Canadian) friends: Health differences between minimal and maximal religiosity/spirituality are partially mediated by social support

RATIONALE

Higher levels of religion and spirituality (R/S) are associated with better health in both Canadian and American samples. One mechanism that can account forthis relationship is social support, which is positively associated with higher R/S and is positively associated with overall wellness. Although social support has been found to mediate the relationship between R/S and health in American samples, parallel research on Canadian samples is lacking.

OBJECTIVE

While having cultural similarities, Canada and the United States have noteworthy differences with respect to religion, politics, and demographics. Consequently, it is problematic to assume that social support accounts for the R/Shealth relationship for Canadians. The goal of the current study was to explore whether social support mediated the relationship between R/S and health outcomes.

METHOD

Using individuals ≥20 years of age from the 2012 Canadian Community Health Survey - Mental Health component (N ≥ 9043), we isolated people who had either the lowest or highest possible score on a composite measure of R/S. We then compared 'minimal R/S' respondents to 'maximal R/S' respondents on 11 health outcomes and investigated if these health disparities attenuated when accounting for differences in social support.

RESULTS

Maximal R/S was associated with better health for nine of the tested outcomes, but seven of these relationships were attenuated when social support was added to the model. The two remaining outcomes, drug abuse/dependence and alcohol abuse/dependence, were not significantly impacted by the inclusion of social support.

CONCLUSION

Social support plays a mediating role in many R/S-health relationships for Canadians. Although R/S appears to have a statistical relationship with many health outcomes, several of these lack practical significance.

Recording the Users' Brain Waves in Manmade Religious Environments Based on Psychological Assessment of Form in Creation/Enhancement of Spiritual Sense

The present study tries analyzing the psychological effects of such an indicator as form (dome's pattern) in architectural designing of the religious environments like mosques so as to investigate the creation/enhancement of spiritual sense and come up with the best pattern for the construction of such environments in an order of priority. The study makes use of a combined analysis method in such a way that a descriptive-analytical method has been applied in the first section followed by simulations in the second section and, then, laboratory method in the third part through taking advantage of instruments for recording the users' brain waves (EEG/QEEG). taking an unfamiliar and irregular form into account for the constructed religious environments like mosques can adversely and unpleasantly influence the addressees' feelings and the negligence of this matter would cause the creation of an environment with such unfavorable features. Furthermore, in regard of the successful form for construction of the religious environments, the first, the third, the fourth, the second and finally the fifth patterns can be introduced in an order of priority.

The Dynamic Universal Profiles of Spiritual Awareness: A Latent Profile Analysis

The aim of the current investigation was to identify universal profiles of lived spirituality. A study on a large sample of participants (N = 5512) across three countries, India, China, and the United States, suggested there are at least five cross-cultural phenotypic dimensions of personal spiritual capacity—spiritual reflection and commitment; contemplative practice; perception of interconnectedness; perception of love; and practice of altruism—that are protective against pathology in a community sample and have been replicated in matched clinical and non-clinical samples. Based on the highest frequency combinations of these five capacities in the same sample, we explored potentially dynamic profiles of spiritual engagement. We inductively derived five profiles using Latent Profile Analysis (LPA): non-seeking; socially disconnected; spiritual emergence; virtuous humanist; and spiritually integrated. We also examined, in this cross-sectional data, covariates external to the LPA model which measure disposition towards meaning across two dimensions: seeking and fulfillment, of which the former necessarily precedes the latter. These meaning covariates, in conjunction with cross-profile age differences, suggest the profiles might represent sequential phases along an emergent path of spiritual development. Subsequent regression analyses conducted to predict depression, anxiety, substance-related disorders, and positive psychology based on spiritual engagement profiles revealed the spiritually integrated profile was most protected against psychopathology, while the spiritual emergence profile was at highest risk. While this developmental process may be riddled with struggle, as evidenced by elevated rates of psychopathology and substance use in the intermediate phases, this period is a transient one that necessarily precedes one of mental wellness and resilience—the spiritual development process is ultimately buoyant and protective.

God Bless You? The Association of Religion and Spirituality with Reduction of Suicide Ideation and Length of Hospital Stay among Psychiatric Patients at Risk for Suicide

OBJECTIVE

Religion and spirituality (R&S) were protective against suicidal behavior in the majority of studies. In prospective studies, R&S were associated with improved outcome for patients with depression, a main risk factor for suicide. Thus, R&S may also improve recovery from suicidal crisis, but related data is lacking.

METHOD

We explored how aspects of R&S were associated with reduction of suicide ideation and length of hospital stay among 351 patients admitted to a psychiatric crisis intervention ward specialized in suicide prevention. We analyzed the results separately by gender and sexual orientation due to the known specific effects of R&S in these groups.

RESULTS

Overall, there were only small and non-significant associations between R&S and reduction of suicide ideation and length of hospital stay. For heterosexual men, some R&S variables were associated with less optimal outcome. Contrary to our hypothesis, R&S were not less or even more beneficial for sexual minority than heterosexual patients.

CONCLUSIONS

Religion and spirituality were not or only weakly associated with improvement of suicide ideation and shorter hospital stay. Further studies are needed to account for selection biases and other limitations in our study. Based on our findings, R&S may not be major sources to recover from suicidal crisis in a psychiatric setting.

Association between religiosity and depression varies with age and sex among adults in South America: Evidence from the CESCAS I study

Prior studies have suggest that religiosity mitigates symptoms of depression. However, population-based data in South America are limited. This study determines the prevalence of religiosity and explores its association with depression in four cities of the Southern cone of Latin-America. In the CESCAS I study 7524 participants aged between 35 and 74 years old were recruited between 2011 and 2012 from randomly selected samples in 4 cities (Bariloche and Marcos Paz, Argentina; Temuco, Chile; and Pando-Barros Blancos, Uruguay). Religiosity was assessed with a questionnaire from the Hispanic Community Health Study/Study of Latinos. Two dimensions were used: 1) recognition as belonging to a religion; and 2) frequency of participation in religious activities. Depression was measured using the PHQ-9. Prevalence of religiosity was described by sociodemographic characteristics. Association between religiosity and depression was examined through logistic regression models controlling for sex, age and other potential confounders. Weekly religious activities were reported by 32.3% (95% CI: 30.1, 33.6) of participants. Prevalence of major depressive episode (MDE) was 14.6% (95% CI: 13.6, 15.6). After controlling for confounders, older women (≥65 years) who reported religious affiliation had 70% lower likelihood of having MDE (OR: 0.3; 95% CI, 0.1, 0.8). Moreover, in this group, women participating in religious activities more than once per week compared with “never” had 50% lower likelihood of having a MDE (OR: 0.5; 95% CI: 0.3, 0.9). No association between religious activities and depression was found in men. Religiosity is highly prevalent among adults in four cities of South America. Our study found an inverse association between religiosity and depression only in women, stronger in olders. Although longitudinal studies are necessary to determine the true nature of these relationships, religiosity may be a relevant factor that health care providers could take into account when exploring depression in their patients.

Role of religion, spirituality, and faith in assisted reproduction

Purpose: The purpose of this study is to evaluate the impact of the patient's faith, religion, and spirituality on the outcomes of intracytoplasmic sperm injection (ICSI) cycles. Materials and methods: Eight hundred and seventy-seven patients received a questionnaire containing information on faith, religiosity, and spirituality and the results of the questionnaires were correlated with ICSI outcomes. Patients stated to be Catholic (n = 476), spiritists (n = 93), Evangelical (n = 118), and other religion (n = 32), and 78 did not identify with any religious group. Results: A significant increase in fertilization, high-quality embryos, and pregnancy rate was found among Spiritists and Evangelicals. Patients who included the infertility diagnosis and treatment in their prayers showed an increased pregnancy rate, and those who reported their faith to be affected by the infertility diagnosis presented a decreased high-quality embryos rate. The high-quality embryos rate was increased among patients who answered that their faith contributed to their decision to undergo infertility treatment. The cycle's cancelation was negatively correlated with the frequency of religious meetings, and the frequency of prayers was positively correlated with the response to ovarian stimulation. Finally, belief in treatment success positively influenced the embryo quality. Conclusion: The findings suggest that spirituality plays a role in adjusting the psychological aspects of an infertile patient.

Spiritual coping and psychological symptoms as the end approaches: a closer look on ambulatory palliative care patients

Palliative care providers must seek to improve quality of life despite their patients' life-threating diseases, based on the concept of total pain, which includes physical, psychological and spiritual pain. Understanding the relationship between spiritual coping and psychological symptoms (especially depressive symptoms) could help healthcare teams better address patients' needs. Across-sectional survey with aconvenient sample of ambulatory palliative care patients investigated their psychological pain through the Hospital Anxiety and Depressive (HAD) scale and their use of spirituality using the Brief Religious/spiritual coping (BriefRCOPE) scale. Alinear regression model, using the HADS-depression as outcome variable and the BriefRCOPE as the independent variable, adjusting for confounding variables, investigated the possible association between these variables. Due to methodological limitations, just 40 out 130 potential participants were assessed, with 40percent showing depressive symptoms. In regression model, depressive and anxiety symptoms were significantly associated with each other (p = 0.037 and 0.015, respectively) and negative religious/spiritual coping was associated with depressive symptoms (p = 0.033). This study found asignificant relationship between psychological pain and negative spiritual coping mechanisms. Palliative care professionals should be trained to address patients' total pain and spiritual needs, supporting their ability to cope with their suffering.

Religiosity and self-rated health among older adults in Colombia

Objective:

To identify the relationship between religiosity and self-rated health among older adults in Colombia.

Methods:

Data are drawn from the SABE (Salud, Bienestar y Envejecimiento) Colombia Study, a cross-sectional survey conducted in 2015 involving 18,871 community-dwelling adults aged 60 years and older living in urban and rural areas of Colombia. Religiosity was assessed by self-rated religiosity (how religious are you: not at all, somewhat or very). Self-rated health during previous 30 days was assessed as very good, good, fair, poor or very poor, analyzed as an ordinal variable (1-5) using weighted logistic regression, adjusting for confounders.

Results:

Those who were more religious were older, female, had lower socioeconomic status, and were more likely to be married. Multivariate analyses demonstrated that older adults who were more religious had better self-rated health (OR 0.92 95% CI 0.86-0.99, p= 0.038); however, there was a significant interaction effect between gender and religiosity on self-rated health (p= 0.002), such that the relationship between religiosity and health was stronger in men (OR 0.86, 95% CI: 0.79-0.94, p= 0.001) but not significant in women.

Conclusion:

Older adults in Colombia who consider themselves more religious, especially men, are less likely to perceive their physical health as poor compared to those who are less religious.

Religiousness/Spirituality, Resilience and Burnout in Employees of a Public Hospital in Brazil

The present study aimed to determine the relation between religiousness/spirituality (R/S), resilience and burnout in employees of a public hospital. A total of 57 participants were evaluated, and the R/S Brief Multidimensional Measure, Pesce and collaborators' resilience scale and Maslach Burnout Inventory were used. Most employees (91.2%) were females. It was observed that the burnout and resilience variables showed statistically significant differences in relation to R/S dimensions. The results identified an association between R/S, resilience and burnout, demonstrating that employees who are more religious and spiritualized have greater resilience and consequently are less often affected by burnout.

The Effects of Religion and Locus of Control on Perception of Mental Illness

The study investigated the influence of religion and locus of control on perception of mental illness. Specifically, the study explored the relationship between religiosity and perception of mental illness, differences in perception by internals and externals, the effect of knowledge on perception of mental illness and the interactive effect of religiosity and locus of control on perception of mental illness. Data were collected from 200 participants in the Volta Region of Ghana. Three hypotheses were tested in the study using a battery of tests. It was observed that people with internal locus of control perceive mental patients positively than those with external locus of control. A significant interactive effect between religiosity and locus of control on perception of mental illness was observed. Religiosity significantly relates to perception of mental illness. The results and implications are discussed for further studies.

Approaching Spirituality Using the Patient-Centered Clinical Method

Although the scientific literature already suggests the importance of spiritual care in clinical practice, this topic has been apart from the routine of many practitioners, and many physicians still have difficulties in how to carry out such approaches in the clinical setting. This article reflects on the importance of spirituality in the health-disease process and provides an approach to the biopsychosocial-spiritual care in the practice of primary care. In addition, the aim of the authors is to propose a spiritual approach based on the patient-centered clinical method. This method has been used for clinical communication and can be powerful for exploring spiritual history. Thus, using a fictional case scenario as a practical example, the authors guide readers to understand the patient-centered approach they propose.

Increased Levels of Brain-Derived Neurotrophic Factor Are Associated With High Intrinsic Religiosity Among Depressed Inpatients

Recognition of the importance of religion and spirituality in psychiatry is increasing, and several studies have shown a predominantly inverse relationship between religiosity and depression. Brain-derived neurotrophic factor (BDNF) is a widely studied brain neurotrophin responsible for synaptic plasticity, dendritic and neuronal fiber growth, and neuronal survival. The objective of the present study was to evaluate BDNF levels across high and low intrinsic religiosity (IR) in depressed inpatients. Serum BDNF levels were evaluated from 101 depressed inpatients at hospital admission and 91 inpatients at discharge. Religiosity was assessed using a validated version of the Duke University Religion Index. High IR patients had significantly higher serum BDNF at discharge than do low IR (52.0 vs. 41.3 ng/mL, P = 0.02), with a Cohen's d effect size difference of 0.56. High IR patients had a statistically significant increase in BDNF levels from admission to discharge (43.6 ± 22.4 vs. 53.8 ± 20.6 ng/mL, -1.950 (paired t-statistic), P = 0.05). The relationship between IR and BDNF levels (F = 6.199, P = 0.00) was controlled for the effects of depressive symptoms ( β = 2.73, P = 0.00) and psychiatric treatments, including selective serotonin reuptake inhibitors (SSRIs) (β = 0.17, P = 0.08), serotonin and norepinephrine reuptake inhibitors (SNRIs) ( β = -0.23, P = 0.02), tricyclic antidepressants (TCAs) ( β = -0.17, P = 0.10), lithium ( β = 0.29, P = 0.00), anticonvulsants ( β = 0.22, P = 0.03), antipsychotics ( β = -0.05, P = 0.61), and electroconvulsive therapy ( β = 0.00, P = 0.98). The current findings suggest a potential pathway to help understand the protective effect of religiosity in depressive disorders.

A Nationwide Panel Study on Religious Involvement and Depression in South Africa: Evidence from the South African National Income Dynamics Study

Panel data from the South African National Income Dynamics Study, a nationally representative sample of households (years 2008, 2010 and 2012), were used to examine the longitudinal association between religious involvement and depression risk. Approximately 89.6-91.8% identified themselves as religiously affiliated, while 88.0-90.3% perceived religion to be important in South Africa during the observed study periods. A short-term association between religious involvement and significant depressive symptomatology was not detected, but logistic regression models that accounted for the clustering of repeated observations within participants indicated that, over time, those with religious affiliations (aOR 0.85, 95% CI 0.76-0.96) were at a lower risk than those not affiliated. Furthermore, individuals who reported religious activity as being important (aOR 0.81; 95% CI 0.73-0.91) were at less risk of significant depressive symptomatology over time than those rating religious activity as not important. Our study points to the potentially important role of religious involvement as an emerging area of investigation toward improving mental health at a population level in resource-limited settings.

Successful Aging in Colombia: The Role of Disease

Objective: This study aimed to determine the prevalence of successful aging (SA) and identify its predictive factors in a cohort of older people in the Colombian Andes Mountain. Method: Data were drawn from a prospective longitudinal study of community-dwelling elderly people in Manizales. SA encompassed indicators in four domains: physical, cognitive, emotional, and social functioning. Results: The prevalence of SA was 24.4%. The independent predictors were good and very good self-rated health, middle–high/high-income level, absence of chronic conditions, married status, high educational level, and very high spirituality. Discussion: The prevalence of SA was low: One of 10 people older than 65 years showed SA when presence of diseases was included in the criteria, compared with one of four when such an item was excluded. The identification of predictive factors allows distinguishing this population in primary care services and promoting strategies that ensure high functionality levels for as long as possible.

Spirituality in geriatric psychiatry

PURPOSE OF REVIEW

Academic recognition of the implications of religion/spirituality (R/S) for mental health is increasing, with a growing number of studies involving older adults. The present review provides an overview of these studies, highlighting the influence of R/S on older adults' mental health and the clinical implications of addressing R/S in the geriatrics and gerontology context.

RECENT FINDINGS

The available evidence suggests that R/S involvement is usually associated with lower levels of depression, substance use/abuse, and cognitive declining and better quality of life, well being, and functional status in older persons. Despite the number of studies showing this relationship, few have yet investigated the effects of addressing spiritual needs or carrying out R/S interventions in this age group.

SUMMARY

Evidence is mounting that R/S is most important in geriatric psychiatry. In general, studies have shown a positive relationship between R/S and mental health in the older population. Health professionals should be attentive to these spiritual needs. Nevertheless, more studies are needed to investigate the mechanisms of the R/S-mental health association and how to integrate R/S in clinical practice.

Falls self-efficacy and falls incidence in community-dwelling older people: the mediating role of coping

ABSTRACTBackground:A cognitive behavioral model predicts that coping responses mediate the relationship between falls related psychological concerns and falls incidence, in community-dwelling older people. If empirical support could be found for this pathway then interventions could be developed to reduce falls risk by targeting coping strategies. Therefore, this study aimed to begin the process of testing whether coping responses mediate the association between falls self-efficacy (a principal element of falls related psychological concerns) and falls incidence, in community-dwelling older people.

METHOD

In a cross-sectional design, 160 community-dwelling older people (31 male, 129 female; mean age 83.47 years) completed the Falls Efficacy Scale-International, the Revised-Ways of Coping Questionnaire, the Turning to Religion subscale of the COPE, and a falls questionnaire. Data were analyzed via mediation analysis using a bootstrapping approach.

RESULTS

Lower falls self-efficacy was associated with higher falls incidence, and more self-controlling coping was found to be a partial mediator of this association, with a confidence interval for the indirect effect of (0.003, 0.021) and an effect size of κ2 = 0.035. The association was not mediated by the other measured coping responses; namely, turning to religion, distancing, seeking social support, accepting responsibility, escape-avoidance, planful problem-solving, and positive reappraisal.

CONCLUSIONS

Self-controlling coping may mediate the association between falls self-efficacy and falling. If longitudinal studies confirm this finding then coping could be targeted in interventions to reduce falls.

Religiosity, depression, and quality of life in bipolar disorder: a two-year prospective study

OBJECTIVE

Few quantitative studies have examined the effect of religious involvement on the course of bipolar disorder (BD). We investigated the effects of religious activity and coping behaviors on the course of depression, mania, and quality of life (QoL) in patients with BD.

METHODS

Two-year longitudinal study of 168 outpatients with BD. Linear regression was used to examine associations between religious predictors and outcome variables (manic symptoms, depression, QoL), controlling for sociodemographic variables.

RESULTS

Among the 158 patients reassessed after 2 years, positive religious coping at T1 predicted better QoL across all four domains: physical (β = 10.2, 95%CI 4.2 to 16.1), mental (β = 13.4, 95%CI 7.1 to 19.7), social (β = 10.5, 95%CI 3.6 to 17.33), and environmental (β = 11.1, 95%CI 6.2 to 16.1) at T2. Negative religious coping at T1 predicted worse mental (β = -28.1, 95%CI -52.06 to -4.2) and environmental (β = -20.4, 95%CI -39.3 to -1.6) QoL. Intrinsic religiosity at T1 predicted better environmental QoL (β = 9.56, 95%CI 2.76 to 16.36) at T2. Negative religious coping at T1 predicted manic symptoms (β = 4.1) at T2.

CONCLUSION

Religiosity/spirituality (R/S) may influence the QoL of patients with BD over time, even among euthymic patients. Targeting R/S (especially positive and negative religious coping) in psychosocial interventions may enhance the quality of recovery in patients with BD.

Aetiology of late-life depression

Depressive disorder has no single cause. Arguably, in old age it is a more heterogeneous condition than in earlier adult life, in both clinical presentation and causation. A broad distinction is often made between early- and late-onset depression in later life. The aetiology of these may differ and is currently the subject of new research.

Religious Service Attendance and Lower Depression Among Women-a Prospective Cohort Study

OBJECTIVE

Previous studies on the association between religious service attendance and depression have been mostly cross-sectional, subject to reverse causation, and did not account for the potential feedback between religious service attendance and depression. We prospectively evaluated evidence whether religious service attendance decreased risk of subsequent risk of depression and whether depression increased subsequent cessation of service attendance, while explicitly accounting for feedback with potential effects in both directions.

METHOD

We included a total of 48,984 US nurses who were participants of the Nurses' Health Study with mean age 58 years and who were followed up from 1996 to 2008. Religious service attendance was self-reported in 1992, 1996, 2000, and 2004. Depression was defined as self-reported physician-diagnosed clinical depression, regular anti-depressant use, or severe depressive symptoms. Multivariate logistic regression and marginal structural models were used to estimate the odds ratio of developing incident depression, adjusted for baseline religious service attendance, baseline depression, and time-varying covariates.

RESULTS

Compared with women who never attended services, women who had most frequent and recent religious service attendance had the lowest risk of developing depression (odds ratio [OR] = 0.71, 95 % confidence interval [CI] 0.62-0.82). Compared with women who were not depressed, women with depression were less likely to subsequently attend religious services once or more per week (OR = 0.74, 95 % CI 0.68-0.80).

CONCLUSIONS

In this study of US women, there is evidence that higher frequency of religious service attendance decreased the risk of incident depression and women with depression were less likely to subsequently attend services.

Use of Sedatives, Antidepressants and Antipsychotic Medicine among Seventh-day Adventists and Baptists in Denmark

Earlier it has been found that female Seventh-day Adventists (SDA) and Baptists have an increased incidence of psychiatric affective disorders, in contrast to findings that religious practice is associated with better health. In this study, we examined whether the increase in incidence is due to less use of prescribed antidepressants, sedatives and antipsychotics by members of these religious societies than by the general population. In a cohort study, we examined records of all drugs redeemed by 3121 SDA and 2888 Baptists and 29,817 age- and gender-matched members of the general population between 1995 and 2010 in the Danish Prescription Register and compared the prevalence and incidence of use of antidepressants, sedatives and antipsychotics. The prevalence of antidepressant use by women was lower in 1998 but no different from that in controls in 2003 and 2008; the prevalence of antidepressant use by men was higher in both 1998 and 2008 than in the Danish population. The incidence of antidepressant use was lower for female members in 1996-2000, but no difference was observed in the other periods. The prevalence and incidence of use of sedatives and antipsychotics did not consistently differ from those of the general population. The prevalence and incidence of use of antidepressants, sedatives and antipsychotics by female SDA and Baptists were not consistently lower than in the general Danish population. Our findings hence do not explain the increased incidence of psychiatric disorders among female members of these Danish religious societies.

Intergenerational Similarity of Religiosity Over the Family Life Course

OBJECTIVES

Research consistently shows that parents influence children's religiosity. However, few studies acknowledge that there is within-group variation in the intergenerational transmission of religiosity. In this article, we examine whether and how congruence in religiosity between generations changes over the family life course and identifies unique parent-child trajectory classes.

METHOD

We used eight waves of data from the Longitudinal Study of Generations, including 1,084 parent-child dyads beginning in 1971 when the children were adolescents and young adults, followed up to 2005. Growth mixture models (GMM) were tested.

RESULTS

GMM revealed four temporal patterns: stable similar, child weakens, child strengthens, and child returns. Results showed that children who were married were more likely to be members of the child-returns class than members of the stable-similar class.

DISCUSSION

Results are discussed in terms of the utility of the separation-individuation process and the life-course framework for understanding intergenerational differences and their stability over time.

The associations between religion, bereavement and depression among Hong Kong nurses

Background

This paper is to examine the associations between religion, bereavement and depression among nursing professionals using a cross-sectional survey design. There is little empirical evidence in Asia suggesting that religion may either increase or lower the likelihood of nursing professionals being depressed.

Methods

We analyzed the results of a Mental Health Survey soliciting data from 850 Hong Kong nurses (aged 21–59, 178 males) regarding their mental well-being and associated factors, including participants’ socio-economic profile and recent life-events. Multiple linear regression analyses examined associations between religion, bereavement and depression.

Results

Religious faith is weakly associated with lower self-reported depression in bereavement.

Conclusions

Our findings confirm those studies suggesting that religion positively affects mental health and yet healthcare providers have yet to assimilate this insight.