Psychometric Properties of the Dutch Surrender to God Scale: Relationships with Religious Behavior, God Representation, Well-being, and Health.

Given that surrender to God has been associated with health and well-being in believers, research in this area would benefit from the availability of scales outside the United States, where these were first developed. To this end, we conducted two studies (N = 130 and N = 574) in Christian samples in the Netherlands to test the psychometric properties of a Dutch translation of the Surrender to God Scale (D-StGS). In addition, the abbreviated Religious Surrender Scale-2 was tested to examine whether the two-item scale would show validity and reliability, as this would benefit research in which there are time (and other) constraints on assessment. Both scales showed adequate to excellent internal consistency, convergent validity with religious coping and religious orientation, and predictive validity; specifically with (I) lower anxiety, stress, and depression symptoms and (II) higher scores on religious behavior and meaning in life. Likewise, both scales were related to (III) more positive, supportive, and ruling, and less passive, anxious, and angry God representations. However, explorative factor analysis of the D-StGS in the first study resulted in two factors (Imitation of God's will and Peace through God's will), which were confirmed with confirmatory factory analysis in the second study. It can be concluded that the D-StGS and abbreviated scale are useful for future research in Christian samples.

Religion, culture, and cancer: insights from a qualitative study on coping experiences of Filipino patients.

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

A Critical Review on Pargament's Theory of Religious Coping: In the Context of the COVID-19 Pandemic.

Religious coping has a constant association with mental health when dealing with distressing events in life. In this case, the religious coping theory of Pargament can be a theoretical model for mental health during the COVID-19 pandemic. This article aims to investigate how positive religious coping can help us to overcome a negative life event. This theoretical study tried to find positive models of religious coping approaches, develop a concise measurement of these religious coping approaches, and investigate their effects on mental health in difficult situations. We reviewed the psychological impact of the pandemic, specifically negative psychological effects, e.g., fear of getting sick, anxiety, and distress. The article presents an effectual, theoretically suggestive way to assimilate religious aspects into patterns and studies of coping, stressors, and mental health. This paper argues that religious coping can help us to overcome mental stress during a difficult situation.

Exploring religious coping strategies epilepsy patients in Turkey: A descriptive study.

OBJECTIVE: It is seen that religious coping methods are used in the literature, but the existing literature on religious coping methods and coping strategies used by epilepsy patients is insufficient. Therefore, this study aimed to determine the positive and negative religious coping levels of epilepsy patients. METHODS: This research is a descriptive research type. The research data were collected from patients with epilepsy living in a province in eastern Turkey between April and June 2024. The research population consists of epilepsy patients living in Erzurum province. The sample consisted of 154 patients who agreed to participate in the study. Data collection tools were "Questionnaire Form" and "Religious Coping Scale." Frequency, percentage calculations, mean and standard deviation values were used to evaluate the data. One Way Anova, Independent Sample t-test, Mann-Whitney U, and Pearson correlation tests were also used. RESULTS: Positive religious coping scores (22.90 ± 5.35) and Negative religious coping scores (7.24 ± 3.25) of epilepsy patients were found to be at high levels. Participants' gender, marital status, occupation, income status, prayer, fasting, and Quran reading habits significantly affected their positive religious coping behaviors (p < 0.05). In addition, it was determined that as the age of the participants increased, they resorted to positive religious coping behaviors more (r: 0.215, p < 0.05). CONCLUSIONS: The results of the study show that the positive and negative religious coping levels of epilepsy patients are high. In addition, the participants prefer positive religious coping behaviors more.

In Coping with Intimate Partner Violence, Women's Beliefs About Forgiveness Matter.

Women who experience intimate partner violence (IPV) often feel pressured to forgive their abusers and remain in dangerous relationships. However, forgiveness does not have to include reconciliation and it may be conceptualized in different ways. This quantitative study surveyed 110 women who experienced IPV from men and separated from their abusers. It then examined (a) the prevalence of 20 different beliefs about forgiveness and (b) the relationship between those beliefs, the women's self-reported practices of forgiveness, and the women's intent to return to their abusers. The study asked whether different beliefs about forgiveness were-in combination with different levels of forgiveness-associated with intent to return to abusers. It found that women's beliefs about forgiveness varied widely, but only 4.6% of the women believed that forgiveness involved reconciliation. In contrast, 80% of the women believed it was simultaneously possible to forgive and to avoid the men who hurt them. When interaction analyses were conducted, significant interactions were found between three beliefs and women's self-reported practices of forgiveness. For two beliefs, the interactions were positively associated with intent to return to abusers (i.e., a belief that forgiveness involves reconciliation, and a belief that forgiveness involves treating a person better than before). For one belief, the interaction was negatively associated with intent to return (i.e., the belief that it is possible both to forgive and to avoid a person). Results suggest that women's beliefs about forgiveness matter. Women are more likely to return to abusers if they believe forgiveness involves reconciliation or treating their abusers better than before. They are less likely to return, if they believe it is possible to forgive their abusers and still avoid them. Interventions targeting women's beliefs about forgiveness may increase their safety.

The impact of surgical intervention on religious coping, psychological well-being, and pain levels in older adult patients: A quasi-experimental study.

AIM: This study aimed to determine the impact of surgical intervention on religious coping, psychological well-being, and pain levels in older adult patients. METHOD: The data of the study, which used a one-group pretest-posttest quasi-experimental design without a control group, was collected between July 1, 2023, - January 30, 2024. Data collection involved the use of a Personal Information Form, the Religious Coping Scale, the Psychological Well-Being Scale, and the Visual Analog Scale. RESULTS: The results revealed a significant increase in psychological well-being and positive religious coping after surgical intervention compared to presurgical levels (p < 0.001). Multiple linear regression analysis revealed that male gender, younger age, enhanced psychological well-being, and positive religious coping were identified as factors contributing to a reduction in postsurgical pain levels. CONCLUSION: The study's results indicate that surgical intervention serves as a significant variable influencing psychological well-being and religious coping among older adult patients.

Religious Coping as Mediator of Sense of Competence and Post-traumatic Growth in Mothers of Children With Cerebral Palsy.

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

Racial Discrimination, Religious Coping, and Cardiovascular Disease Risk Among African American Women and Men.

OBJECTIVE: This cross-sectional study examined whether religious coping buffered the associations between racial discrimination and several modifiable cardiovascular disease (CVD) risk factors-systolic and diastolic blood pressure (BP), glycated hemoglobin (HbA1c), body mass index (BMI), and cholesterol-in a sample of African American women and men. METHODS: Participant data were taken from the Healthy Aging in Neighborhoods of Diversity Across the Life Span study (N = 815; 55.2% women; 30-64 years old). Racial discrimination and religious coping were self-reported. CVD risk factors were clinically assessed. RESULTS: In sex-stratified hierarchical regression analyses adjusted for age, socioeconomic status, and medication use, findings revealed several significant interactive associations and opposite effects by sex. Among men who experienced racial discrimination, religious coping was negatively related to systolic BP and HbA1c. However, in men reporting no prior discrimination, religious coping was positively related to most risk factors. Among women who had experienced racial discrimination, greater religious coping was associated with higher HbA1c and BMI. The lowest levels of CVD risk were observed among women who seldom used religious coping but experienced discrimination. CONCLUSION: Religious coping might mitigate the effects of racial discrimination on CVD risk for African American men but not women. Additional work is needed to understand whether reinforcing these coping strategies only benefits those who have experienced discrimination. It is also possible that religion may not buffer the effects of other psychosocial stressors linked with elevated CVD risk.

The Predictive Power of Religious Coping on Care Burden, Depression, Stress, and Anxiety of Parents of Pediatric Oncology Patients in Turkey.

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

"Religious Coping Fosters Mental Health": Does Psychological Capital Enable Pakistani Engineers to Translate Religious Coping into Mental Wellbeing?

Turning toward religion to make sense of and cope with challenging circumstances is an area of interest for many recent researchers working on wellbeing and mental health. The present study extends this interest by assessing whether psychological capital explains the association between religious coping and mental wellbeing in Pakistani engineers. Psychological capital was assessed from four factors, namely optimism, resilience, hope, and self-efficacy. A sample of 501 Muslim engineers from Pakistan (M age = 33.41, SD = 6.37 years) was assessed on measures of religious coping, psychological capital, and mental wellbeing. Results from correlation and a multimediation model showed that positive religious coping was positively predictive of mental wellbeing and psychological capital; however, negative religious coping remained insignificant for mental wellbeing. Further analysis showed that of four psychological capital factors, only self-efficacy explained the positive association between positive religious coping and mental wellbeing. Implications of the findings along with future directions have been discussed.

Care burden and the predictive role of spiritual well-being and religious coping: A cross sectional study among Iranian family caregivers of patients with stroke.

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

Divine resilience: Unveiling the impact of religious coping mechanisms on pain endurance in arab older adults battling chronic pain.

BACKGROUND: Chronic pain diminishes the quality of life for many Older Adults individuals. Identifying effective coping methods to enhance pain resilience is imperative as populations age. Older Adults commonly use religious faith and spiritual practices to endure pain, yet little research has explored their impact on pain tolerance. METHODS: This cross-sectional study examined relationships between positive/negative religious coping styles and pain endurance in 200 Arab elders with chronic pain. Participants completed the Brief Arab Religious Coping Scale, Numeric Pain Rating Scale, WHOQOL-BREF, and demographic/medical history questionnaires. RESULTS: Quantitative analysis demonstrated significant positive associations between positive religious reappraisal and active spiritual coping with higher self-reported pain endurance (p<.05). Negative religious coping styles lacked meaningful relationships with pain tolerance. Multiple regression confirmed the unique effects of reappraisal and spiritual practice on improving pain resilience, controlling for covariates. CONCLUSIONS: Outcomes align with perspectives highlighting multidimensional neurocognitive, emotional, and psychosocial pain relief from religious coping. Findings underscore integrating positive faith-based resources in biopsychosocial paradigms for Older Adult's pain management. Additional research should investigate causal pathways and contextual factors influencing religious coping effects on diverse Older Adult subgroups.

The Links Between Insecure Attachment to God, Divine Struggles, and Happiness and Depressive Symptoms Among Muslims and Jews in Israel.

This investigation aimed to explore a theoretical model that examines the relationship between patterns of insecure attachment to God (i.e., anxious, avoidant), God-focused religious coping (i.e., divine struggles, positive religious coping), and mental health and well-being (i.e., happiness, depressive symptoms). The study's participants were 340 Israeli Jewish and Muslim individuals who completed electronic self-report questionnaires to assess the main variables of the study. The theoretical model was tested using Structural Equation Modeling. The analysis' findings indicated that there were no direct links between both patterns of insecure attachment to God and both happiness and depressive symptoms. Additionally, both anxious and avoidant attachment to God were found to be positively associated with divine struggles, and the latter mediated the relationship between both anxious and avoidant attachment to God and depressive symptoms. Furthermore, there were no significant associations between positive religious coping and any of the other variables in the study. Moreover, a comparative analysis revealed that the pattern of associations between the variables in the study was not dependent on gender or religious affiliation. Theoretical and practical implications of the findings are discussed.

Death Anxiety and Religious Coping in Heart Failure Patients.

This study was conducted to determine death anxiety and religious coping in heart failure patients. It was determined that 64% of the patients were male, the mean death anxiety score was 7.78 ± 3.91, 38% had ≤6 points and 62% had ≥7 points. Positive religious coping score was 20.54 ± 6.58 and negative religious coping score was 6.86 ± 3.18. Patients with a diagnosis of heart failure ≥3 years had higher death anxiety levels. There was a weak positive correlation between death anxiety and positive and negative religious coping scores. Death anxiety and the number of days hospitalized were determined to predict positive religious coping in regression analysis. The model explained 7.6% of the total variance in positive religious coping. Heart failure patients were detected to have high death anxiety. Patients were observed to have high positive religious coping scores. As death anxiety increases, patients exhibit positive religious coping behavior.

The Role of Dominant Spiritual and Religious Coping Modality on Psychological Predictors Among Nursing Students.

Purpose: The current study aimed to examine the role of the dominant spiritual and religious coping modality on health-related variables and determinants, including stress overload, mindfulness, and impulsivity, among nursing students. Methods: A cross-sectional design was used to achieve the study goal. The authors recruited 1199 nursing students. The results showed that the mean for positive spiritual and religious coping was higher compared to negative spiritual and religious coping. Results: In the current study, 73.3% of nursing students predominantly used positive spiritual and religious coping compared to 17.6% in the neutral group and 9.1% in the negative spiritual and religious coping group. Positive spiritual and religious coping was positively correlated with mindfulness and stress overload and negatively correlated with impulsivity. According to the ANOVA results, students with positive spiritual and religious coping tended to have a significantly higher stress overload, higher mindfulness, and lower impulsivity compared to the neutral and negative spiritual and coping groups. Negative spiritual and religious coping group significantly differed from the neutral groups only in terms of impulsivity. Conclusion: The current study's findings help nursing students by determining dominant spiritual and religious coping modalities and provide valuable information in directing counseling efforts. Results and implications were discussed.

Religious coping and delinquent behaviors: Moderated mediation roles of religion affiliation and prosocial moral reasoning.

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

Do Religion and Spirituality Buffer the Effect of Childhood Trauma on Depressive Symptoms? Examination of a South Asian Cohort from the USA.

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

Cross-Cultural Validation and the Psychometric Properties of the Korean Version of the Brief Religious Coping Scale.

This study examined the psychometric properties of the Korean version of the Brief Religious Coping Scale (RCOPE) among Korean Protestant Christians to determine its reliability and validity in South Korea considering the unique characteristics of Korean Protestant Christianity. Exploratory Factor Analysis (n = 251) and confirmatory factor analysis (n = 268) identified the original two-factor structure of the positive and negative religious coping subscales. Also, the scale exhibited robust reliability and construct validity. This study affirmed the scale is a valid and reliable instrument for measuring religious coping in Korean Christian adults.

The impact of religious-psychological factors on self-perceived sport performance among religious athletes in Malaysia.

OBJECTIVE: The purpose of this study was to explore the extent to which religious-psychological factors contribute to self-perceived sport performance among religious athletes. METHODS: The participants consisted of 612 athletes (310 males, 302 females) aged 12-70 years (mean age = 25.33; SD = 8.99) who were competing in sport competitions at the time, either individually or in a team, or both, and who had formally registered in local, regional, or national sport federations in Malaysia. They completed the Athletic Religious Faith Scale (ARFS) and a self-perceived sport performance questionnaire. RESULTS: The results showed that religious-psychological factors explain around 21% of the variance in self-perceived sport performance among religious athletes. Only three religious-psychological factors (i.e., religious coping, athletic identity, and religious dietary practices) contributed to the stimulation of self-perceived sport performance; in particular, religious coping was the most predictable factor, whereas the other factors (i.e., dependence on faith, flow, religious mental healing, and religious psychological effects) had no meaningful relationship with self-perceived sport performance. CONCLUSIONS: This finding suggests that sport psychologists, coaches, and other professionals should consider the importance of religious faith and help religious athletes practice positive religious coping (e.g., religious social support or religious meditation) to enhance athletes' well-being and athletic performance.

"We Never Stop Singing": The Dynamics of the Mental and Physical Health of Czech Religious Pastors during the COVID-19 Pandemic.

This study explores the dynamics of coping strategies of Czech religious leaders during a peak of the COVID-19 pandemic. An interpretative phenomenological analysis reveals that mental health among pastors is closely linked to a need to maintain community and social contact, while physical health is related to limitations upon ritual elements. In all narratives, the lived experience of mental health in the form of prosocial behavior is significantly prioritized despite the possibility of spreading infection. The analysis also shows that maintaining the community is closely linked to risky behaviors, which positively affected group and individual well-being.