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.

Intuitive moral bias favors the religiously faithful.

Belief in powerful supernatural agents that enforce moral norms has been theoretically linked with cooperative altruism and prosociality. Correspondingly, prior research reveals an implicit association between atheism and extreme antisociality (e.g., serial murder). However, findings centered on associations between lack of faith and moral transgression do not directly address the hypothesized conceptual association between religious belief and prosociality. Accordingly, we conducted two pre-registered experiments depicting a "serial helper" to assess biases related to extraordinary helpfulness, mirroring designs depicting a serial killer used in prior cross-cultural work. In both a predominantly religious society (the U.S., Study 1) and a predominantly secular society (New Zealand, Study 2), we successfully replicated previous research linking atheism with transgression, and obtained evidence for a substantially stronger conceptual association between religiosity and virtue. The results suggest that stereotypes linking religiosity with prosociality are both real and global in scale.

[Influence of the Islam on the perception of mental health problems: patient perspective and implications]. / Invloed van de islam op de beleving van psychiatrische problemen: ervaringen en implicaties.

BACKGROUND: Almost one million Muslims live in the Netherlands, and as first or second-generation migrants, they are at increased risk of developing psychiatric problems. There are barriers for using mental health care, partly due to cultural differences. AIM: With this essay, we like to contribute to existing knowledge, aiming to improve mental health care to Muslims in the Netherlands. METHOD: We will discuss this theme using personal experiences and Dutch and international research. RESULTS: Dutch Muslims use biopsychosocial as well as religious explanations for mental health problems. Mental health problems can be regarded a test of Allah, demanding patience and strength. Allah can be perceived as the source that will resolve the problems. Religion is a source of support and often the first remedy that is tried, e.g. Ruqya (reciting Quran texts). The feeling that problems should be resolved alone, and experienced taboo increase the barrier to regular mental health care. CONCLUSION: For most Muslims, religion is an important factor in explanations and help seeking for mental health problems. For the relation between health care worker and patient, it is important to investigate explanations for mental health problems and the role religion in relation to the problems.

Kneel, stand, prostrate: The psychology of prayer postures in three world religions.

Most people practice a religion, often multiple times daily. Among the most visible aspects of these practices are body postures, which according to embodiment theories, likely shape the psychological experience of religion. In a preregistered study, we test this idea among Christians, Muslims, and Hindus in the United States, Turkey, and India (N = 2,458). In a repeated-measures experimental design, participants imagined praying in various typical postures, then reported their affective experiences, perceived relationship with deity, and prayer content for each posture. Compared to downward and constrictive postures, expansive and upward postures led to more positive emotions, dominance, and praise-focused prayers, yet fewer introspective or intercessory prayers. Interestingly, these effects varied based on religious context (e.g., many Hindus found upward and expansive postures offensive, causing no positive affect). We further explored whether these effects varied based on posture familiarity, religiosity, interoceptive sensibility, and personality traits. This research provides unique data on embodied processes shaping affect and cognition in religious practices.

The moderating effect of religiosity between climate change anxiety and death anxiety among a sample of Lebanese adults.

BACKGROUND: Acknowledging the increasing worry over climate change and its psychological effects, the aim of this research is to clarify the dynamics between religiosity, climate anxiety and death anxiety, seeking to figure out the way religiosity mitigates the psychological effects of existential anxieties and climate related anxiety. METHODS: Using Google Forms, a questionnaire was developed and disseminated through a variety of messaging platforms, such as WhatsApp, Instagram, and Facebook Messenger. Through a snowball sampling technique, 763 participants were recruited in this cross-sectional during September 2023. RESULTS: The subsequent variables were adjusted in the moderation analysis: age, gender, and place of living. The results suggested that religiosity levels moderated the association between climate anxiety and death anxiety (Beta = 0.02, t = 1.97, p = .05, 95% CI 0.001, 0.035). At low, moderate, and high levels of religiosity, higher climate anxiety was significantly associated with more death anxiety. In addition, at low levels of climate anxiety, individuals with higher levels of religiosity (22.66) had more decreased levels of death anxiety compared to those with lower levels of religiosity (11.99). As climate anxiety levels increase, inverted patterns can be observed, with highly religious individuals showing higher levels of death anxiety than those with lower levels of religiosity. Overall, the relationship between climate anxiety and death anxiety was found to be weakest at low levels of religiosity and strongest at high levels of religiosity. CONCLUSION: Our findings suggest a possible beneficial effect of high religiosity at low levels of climate anxiety. This effect is reversed as climate anxiety starts to increase. Therefore, clinicians and policy-makers should bear in mind these complex interactions when designing strategies to mitigate mental health problems in the context of climate crisis.

"A dim recognition." Religion as a font of psychological innovation.

While religion constituted one of the main topics of interest for early social scientists, faith traditions have silently slipped from this central role. When religion now appears in psychological research, it is usually relegated to the position of either the object of psychological investigation (which psychology purports to "explain") or a static piece in the empirical puzzle (as one variable among many when explaining clinical or social outcomes). In either case, religion is generally no longer seen as an equal partner to the social sciences in our attempts to better understand of the human condition. However, there are and have been voices within psychology that see this as unnecessarily myopic. James Jackson Putnam (1846-1918), an early supporter of the emerging field of psychoanalysis, advocated that psychology take seriously philosophy, metaphysics, and religion. Putnam's objections to the narrowing of our view of human life in the spirit of scientism fell largely on deaf ears, and his call for psychology to include that which lies beyond the walls of empirical naturalism and reductionism remains relevant today. In as far as theoretical innovation in psychology is more of a creative recognition than true scientific discovery, philosophy and religion constitute tremendously rich, and unfortunately underappreciated, fonts of inspiration. Putnam saw in religion the "dim recognition" of "the creative spirit of the universe." We briefly reflect on the example of obsessive-compulsive disorder and the much older religious concept of scruples, including approaches to mindfulness. This example is suggestive of the richness of psychological insights to be found in religion.

Religious Differences in Physical and Mental Health among Israeli Jews: Findings from the Global Flourishing Study.

Numerous studies have identified religious correlates of health indicators, but relatively few have been conducted among Jewish populations in Israel or the diaspora. This study investigates the possibility of a religious gradient in physical and mental health and well-being across the familiar categories of Jewish religious identity and observance in Israel: hiloni (secular), masorti lo dati (traditional, non-religious), masorti (traditional), dati (religious or Orthodox), and charedi (ultra-Orthodox). Data are from Jewish respondents aged 18 and over (N = 2916) from the Israeli sample of the new, 22-nation Global Flourishing Study, which used stratified, probability-based sampling and assessed demographic, socioeconomic, political, religious, health-related, and other variables. This analysis investigated religious differences in nine indicators of physical and mental health and well-being among Israeli Jews. Using a strategy of one-way ANOVA and ANCOVA, adjusting for complex sampling design components, a statistically significant "dose-response"-like gradient was found for eight of the outcome measures, validated by additional multiple comparison tests. For four "positively" worded indicators (physical and mental health, happiness, and life satisfaction), scores increased consistently from the hiloni to the charedi categories. For four of five "negatively" worded indicators (bodily pain, depression, anxiety, and suffering), scores decreased across the same categories. Results withstood adjusting for effects of age, sex, education, marital status, urbanicity, income, and nativity (whether born in Israel). Among Israeli Jews, greater religiousness was associated with higher levels of health and well-being and lower levels of somatic and psychological distress.

Identifying Variation in Physical Health Behaviors and Depressive Symptoms among Religiosity Clusters of African American Adults in the United States.

Religiosity is an important factor in the lives of many African Americans, who suffer a greater health burden than their White counterparts. In this study, we examined associations between dimensions of religiosity with health behaviors and depressive symptoms in a sample of African American adults in the United States. Participants (N = 2086) completed five measures of religiosity (religious involvement, positive and negative religious coping, scriptural influence, belief in illness as punishment for sin) and measures of several health behaviors, cancer screening behaviors, and depressive symptoms. Using cluster analysis to examine the deep structure of religiosity, three clusters emerged: Positive Religious, Negative Religious, and Low Religious. In general, the Positive Religious group engaged in more healthy behaviors (e.g., fruit and vegetable consumption, fecal occult blood test) and fewer risky health behaviors (e.g., smoke and consume alcohol), and reported fewer depressive symptoms than did the Negative Religious and/or Low Religious groups. Theoretical implications and implications for interventions by clergy and mental health professionals are discussed.

Examining Audiences' Psychological Reactance to Christian-Sourced Excessive Alcohol Consumption Messages in the United States.

This study experimentally investigated the effect of dogmatic and suggestive language in Christian-sourced excessive alcohol consumption messages among college-aged participants who identify as Christians or non-Christians, as well as the role of perceived similarity with the message source, on their self-reported freedom-threat, psychological reactance, and behavioral intentions to consume alcohol. The results from this study support psychological reactance theory and demonstrate the various message strategies to effectively communicate the negative health effects of excessive alcohol consumption to individuals who identify either as Christians or non-Christians.

Centering and flourishing: an online intervention study assessing the effects of a Christian contemplative practice on stress-reduction and human flourishing.

Despite widespread engagement in contemplative religious practices, comparatively little research has been conducted on their potential effects on well-being. Furthermore, few studies have focused on how an explicitly religious framing may impact the outcomes of such practices. In this online randomized controlled trial (N = 702), we tested the well-being effects of a contemplative prayer practice called Centering Prayer on self-identifying Christians. We compared 1) presenting the practice with an explicitly religious framing (experimental condition), 2) presenting the practice without an explicitly religious framing (active control), and 3) presenting simple instructions to reflect on the day, without any instructions regarding a meditation-like practice (passive control). After randomization into one of these three conditions, participants were asked to complete their assigned practice daily for 28 days. We hypothesized that the religious framing version of the practice would increase well-being over the active and passive control conditions. Well-being was assessed at three follow-up time points: one day, one week, and one month after the practice period. We found no group differences between the conditions on our primary outcome measure of well-being at one-week post-intervention. Each group increased in well-being from baseline to follow-up. We found significant group differences on acute measures of spiritual experience, the Mystical Experience Questionnaire (MEQ-30) and Daily Spiritual Experience Questionnaire (DSES). These results suggest that a religious framing may not enhance well-being effects but may alter spiritual outcomes related to contemplative practices.

Mindfulness, Buddhist Modernity and Cultural Psychology.

I will in this article use Fircks as a point of departure for trying to understand the complexities involved in the use of the concept of mindfulness. As will be seen, mindfulness can be traced to a decoupling from a religious background and subsequent appropriation within several Western contexts. This will then be used for a discussion of how to deal with the historicity of the phenomena studied within cultural psychology. Here two reminders will be suggested, namely understanding phenomena through a context-sensibility and at the same time being aware of any disciplinary parochialism.

When income meets faith: the development and application of the Chinese generation Z unconventional religious orientation scale.

This study seeks to analyze the psychological construction of Unconventional Religious Orientations and their association with individual income level satisfaction within Generation Z. Generation Z, individuals born between 1995 and 2010, grew up in a socio-cultural context marked by digitization and globalization. This study identifies three key dimensions of Unconventional Religious Orientations: religious spiritual dependence, religious instrumental tendencies, and religious uniqueness identity. By combining rootedness theory, semi-structured interviews, and literature review, we constructed and refined a set of relevant scales. Using exploratory and validation factor analyses (EFA and CFA), we verified the structural validity of the scale. The results of the analyses revealed significant negative correlations between satisfaction with income level and all dimensions of Unconventional Religious Orientation for Generation Z, suggesting that Unconventional Religious Orientation tends to diminish as income satisfaction increases. In addition, the significant positive correlations between these dimensions of religious inclination imply that they may share certain underlying factors in their psychological structure. This study not only successfully developed a set of psychometric instruments for Unconventional Religious Orientations, but also provided a new psychological perspective for understanding the dynamic interaction between economic satisfaction and religious psychological attitudes in Generation Z.

The twisted path to sacredness: a grounded theory study of irrational religious orientation and its psycho-sociological implications.

This research delves into the nuances, origins, and societal effects of irrational religious orientations within China's Generation Z, employing grounded theory methodology for a comprehensive analysis. The focus is on those born between 1995 and 2010, a demographic raised amidst rapid information technology growth and significantly influenced by digitalization and globalization. The study identifies three primary dimensions of irrational religious orientations in Generation Z: religious spiritual dependence, religious instrumental tendency, and religious uniqueness identity. These are shaped by factors such as the overwhelming influx of information via digital media, societal pressures and psychological dilemmas, conflicts in values and identity crises, as well as feelings of social isolation and the need for group belonging. To address these trends, the study suggests several interventions: enhancing multicultural and values education, implementing stricter online information regulation and literacy programs, boosting mental health awareness and support, and fostering engagement in social and cultural activities. These recommendations are essential for comprehensively understanding and effectively responding to the irrational religious orientations of Generation Z, ultimately contributing to their overall well-being and healthy development.

Religious labels and food preferences, but not country of origin, support opposing face aftereffects.

Face templates can be experimentally manipulated, and category-contingent aftereffects suggest discrete templates across social groups. We tested whether 1) explicit religious labels, 2) food preferences, and 3) country of origin would support religion-contingent aftereffects across Christians and Muslims face sets. While viewing face images, ninety-three participants heard audio that stated either 1) a character's religious identity, 2) preferred food, or 3) country of origin. Participants viewed contracted Christian faces and expanded Muslim faces during the training phase. To measure adaptation, before and after the training phases, participants selected the face out of a pair of expanded and contracted Christian or Muslim faces that they found more attractive. Contingent aftereffects were found in the religious explicit (t(30) = 2.49, p = 0.02, Cohen's d = 0.58) and food conditions (t(30) = -3.77, p < 0.01, Cohen's d = -0.82), but not the country condition (t(30) = 1.64, p = 0.11, Cohen's d = 0.31). This suggests that religious labels and food preferences create socially meaningful groups, but country of origin does not. This is evidence of an impact of social categorization on visual processing.

Mobilizing Meaning: Religion and Spirituality Among Future Generations.

Religion and spirituality have long been known to impact both physical and mental health. Considering religion and spirituality as possible additions to social determinants of health, this article examines the current state of religion and spirituality in the United States and also discusses the ways in which they can contribute to the mental health of children and adolescents. Further, this article also discusses new approaches within religion and spirituality to address the changing needs of future generations.

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.

Sin in the Digital Flesh? Religiosity and the Sexting Behavior of Women and Men in the United States.

Scholars have noted a rise in sexting behavior in the aftermath of the COVID-19 pandemic. Although the association between religion and sexual behavior has been widely studied, researchers have yet to consider whether sexting behavior might vary according to levels of religiosity. Building on prior research, this study uses national survey data to formally test whether several dimensions of religiosity (religious attendance, divine control, and religious/spiritual struggles) are associated with the sexting behavior of women (n = 619, Mage = 40.28, SD = 11.50) and men (n = 548, Mage = 40.04, SD = 11.51). Results suggest that the odds of sexting are lower among women who report higher levels of in-person religious attendance (not virtual attendance) and greater perceptions of divine control. Among women and men, the odds of sexting are higher among those who report more religious/spiritual struggles. This study is among the first to show how various dimensions of religiosity might influence sexting behavior in different ways for women and men during the COVID-19 pandemic. It is important for future research to replicate our findings and to consider whether other dimensions of religiosity might also contribute to the likelihood of sexting in an increasingly digital world.

Trait Courage, Attachment to God, and Mental Well-Being Among U.S. Collegiate Athletes.

In recent decades, scholars and practitioners alike have devoted increased attention to the psychological well-being of student-athletes. However, to date, far less research has examined the role of virtues, religion, and spirituality in contributing to well-being in student-athlete populations. In this study, we attempt to address these gaps by (a) assessing the association between trait courage, an understudied virtue in the sporting realm, and mental well-being, and then (b) considering how student-athletes' attachment to God might moderate the association between trait courage and depressive symptoms. Drawing on a sample of 415 student-athletes from the USA, regression results illustrate that courage was not significantly associated with lower depressive symptoms among student-athletes. However, a secure attachment to God appeared to function as a compensatory resource for student-athletes lacking in courage. On the contrary, athletes with low trait courage but who reported greater avoidant attachment to God reported greater depressive symptoms. Taken together, a more positive relationship with God could help provide athletes with lower trait courage a way to find meaning and strength that helps them with emotion-regulation strategies to deal with the pressures within and beyond their sport. This study clearly shows that greater attention should be paid to the religious and spiritual development of student-athletes.

The Religious Nature of the Psyche, Semiotic Mediation, and the Evanescence of Identity in Liminality.

von Fircks' (Integrative Psychological and Behavioral Science 1-20, 2003) essay on the experience of meditation is rich in stimuli and insights. This paper aims at extrapolating and developing a germinal element from it: Semiotic mediation constitutes the core of the religious nature of the human psyche. It represents both the drive for transformation in the transcendence of the relational process and the search for stability and fixedness in the immanence of the experience of the present moment. The religiosity of the mind can be considered the expression of a transcendent function of semiosis in the very act of looking at an elsewhere in the present moment. The semiotic mediation of the religious psyche seeks meaning in the very act of creating it.

Understanding How Religiousness Shapes Perceptions of Compulsive Sexual Behavior.

In the present study, we test the model of moral incongruence by examining whether moral disapproval of pornography mediates the relationship between organizational religious activity and self-reported CSB and whether the frequency of viewing pornography moderates the relationship between moral disapproval and self-reported CSB in two samples: a general population sample and a sample of members of the Church of Jesus Christ of Latter-day Saints ("Mormons"). Analyses revealed that, among both samples, frequency of pornography viewing moderated the indirect effect of organizational religious activity on perceived CSB via morally disapproving of pornography. Specifically, moral disapproval of pornography mediated the relationship between organizational religious activity and compulsive sexual behavior when participants viewed pornography approximately monthly or more (mean and +1 SD among the general population sample, +1 SD among the Latter-day Saint sample). Findings suggest that individuals who attend worship services more frequently are more likely to perceive their pornography viewing as compulsive at higher frequencies of usage - even when their frequency of pornography viewing is unlikely to be associated with actual functional impairment - and that this distress is better understood in relation to experiences of moral incongruence.