Suicidal ideation of helpless COVID affected street vendors: positive religious coping as a buffer

Although religious coping is an essential part of dealing with the unique stressors related to HIV, surprisingly little research exists in this population. Particularly, the impact of negative aspects of religious coping in people with HIV has received little attention. The aims of this study were to examine the differential effects of positive and negative dimensions of religious coping on depression and quality of life, and to investigate the mediating role of benefit finding in the link between religious coping and psychological outcomes. One hundred and ninety eight individuals with an HIV or AIDS diagnosis in the eastern urban area of Philadelphia were included in the study. Positive and negative religious coping styles, depressive symptoms, quality of life, and benefit finding were measured in addition to demographic and clinical characteristics including ethnicity, education, religious affiliation, current mental treatment, CD4 cell count, and time since diagnosis. As hypothesized, negative religious coping was significantly associated with a high level of depressive symptoms and a lower level of quality of life after controlling for relevant demographic and clinical variables. Positive religious coping was significantly associated with positive domains of outcome measures such as positive affect, life satisfaction, and provider trust, although there was no significant association between positive religious coping and overall depressive symptoms or quality of life. A mediation analysis revealed that benefit finding fully mediates the relationship between positive religious coping and positive affect as well as life satisfaction. Furthermore, benefit finding significantly suppressed the positive association between positive religious coping and overall depressive symptoms, which is why positive religious coping was not significantly associated with overall depressive symptoms. Results suggest that positive and negative religious coping may have differential effects on psychological adjustment in people with HIV: Negative religious coping may contribute to adverse effects on general emotional distress and maladjustment, whereas positive religious coping may facilitate positive aspects of psychological adaptation. The finding that benefit finding mediates the effects of positive religious coping on increased positive psychological aspects, but suppressed emotional distress, implies that people with HIV may benefit from interventions that incorporate benefit finding in addition to spirituality.

Religious coping among self-harm attempters brought to emergency setting in India.

Research on religious coping has proliferated in recent years, but many key questions remain, including the independent effects of positive and negative religious coping styles on well-being over time. Further, little research on religious coping styles has been conducted with African Americans in spite of their documented importance in this population. The present study examined the independent prospective effects on well-being of positive and negative religious coping styles over the subsequent 2.5 years in a national sample of African American community-dwelling adults. Well-being indicators included depressive symptoms and positive and negative affect as well as self-esteem and meaning in life. Results indicated that when considering positive and negative religious coping styles together, baseline positive religious coping consistently and positively predicted the well-being indicators 2.5 years later, while negative religious coping consistently and negatively predicted the well-being indicators 2.5 years later. These effects remained when examining change in well-being levels over time, although they attenuated in magnitude. Finally, negative religious coping more strongly predicted the negative aspects of well-being (e.g., depressive symptoms, negative affect) 2.5 years later than did positive religious coping, an effect that also remained but was attenuated when controlling for baseline levels of well-being. These results highlight the nuanced relationships between both positive and negative religious coping styles and positive and negative aspects of well-being over time among African Americans. Future research might usefully examine how to minimize negative effects and capitalize on the salutary effects of positive religious coping.

Caregivers often experience their child's hematopoietic stem cell transplant (HCT) treatment as traumatic. Although many caregivers develop posttraumatic stress symptoms (PTSS) in response to supporting their child through HCT, other caregivers demonstrate posttraumatic growth (PTG). Religious coping may contribute to these different adjustment trajectories; however, more information is needed to clarify the unique associations of positive versus negative religious coping on caregiver PTSS and PTG in the context of pediatric HCT. This study aimed to examine the relationships between negative and positive religious coping on caregivers PTSS and PTG while controlling for caregiver sex, self-efficacy, and social support. Caregivers (N = 140) of youth admitted to the hospital for their first HCT were asked to complete self-report measures of their use of positive and negative religious coping, PTSS, PTG, social support, and self-efficacy. Two hierarchical linear regressions were conducted to test hypotheses. Greater positive religious coping, but not negative religious coping, was associated with caregivers reporting more PTG in response to pediatric HCT. More negative religious coping, but not positive religious coping, was associated with caregivers experiencing greater PTSS. Engaging in positive religious coping appears to promote better caregiver adjustment to pediatric HCT, whereas negative religious coping may increase caregiver risk for developing PTSS. Screening caregivers' religious beliefs, including the type of religious coping they employ, could inform providers regarding the best approach to supporting caregivers towards a growth trajectory and mitigate PTSS.

At the dawn of the new decade of the 20th century, the world was taken aback by the scourge of the COVID-19 pandemic. The study aimed to study the nature of religious coping of frontline healthcare workers seen through the perspective of gender, socio-economic status, and occupation. An online-based study was carried out among frontline healthcare workers involved in the care of COVID-19 patients (n = 200). Sociodemographic data form and the Brief Religious Coping scale were used in this study. There were more female healthcare workers (60.5%) and doctors (69.5% vs. 30.5%). Healthcare workers used more positive religious coping than negative religious coping (median score: 22 vs. 9). Positive religious coping was seen more in females (median score: 23 vs. 21, P = .015). Non-doctors applied positive coping more than doctors (median score: 26 vs. 21, P < .001). There were significant differences in positive religious coping scores across income groups, with the B40 group having the highest score (median score: 24). Post hoc pairwise comparison concluded that the B40 group had significantly higher positive religious coping scores than the M40 group. Positive coping was utilized more among female healthcare workers, nondoctors, and the lowest socio-economic group. As prior literature has shown that positive religious coping is desirable and has superior mental health outcomes, our findings show that more effort should be channeled into enhancing positive religious coping, particularly among male healthcare workers, doctors, and the middle and high socio-economic group.

BackgroundNurses are routinely exposed to traumatic events as part of their professional duties, placing them at risk of developing secondary traumatic stress (STS). This condition can negatively impact both their psychological well-being and job performance. Although religious coping strategies and prosocial behaviors are thought to play a protective role against STS, these effects remain understudied in the literature.MethodsThis descriptive and cross-sectional study was conducted with the participation of 516 nurses. Data were collected between April and August 2024 using the ‘Sociodemographic Data Form’, Religious Coping Scale’, “Prosocial Behavior Scale” and “Secondary Traumatic Stress Scale”. In the study, hierarchical regression analysis was applied to examine the effect of independent variables on the dependent variable.Results58.6% of the nurses were between the ages of 18–31, 58.4% were undergraduate graduates, and 82.6% had experienced a traumatic event. The mean score of prosocial behavior was 3.04 ± 0.63 and the mean score of secondary traumatic stress was 48.98 ± 13.52. Positive religious coping (mean = 20.02 ± 4.31) showed a moderate negative correlation with secondary traumatic stress (r=-0.563, p = 0.001). Hierarchical regression revealed that religious coping strategies (positive and negative religious coping) alone explained 31.8% of the variance in secondary traumatic stress (R²=0.318), and when prosocial behavior was added, this percentage increased to 33.9%.ConclusionsThis study highlights the critical role of positive religious coping and prosocial behavior in reducing secondary traumatic stress among nurses frequently exposed to traumatic events. Positive religious coping emerged as the strongest protective factor, while prosocial behavior also contributed significantly to the reduction of stress levels. Strengthening positive coping mechanisms and promoting prosocial behaviors may be effective strategies to support nurses’ mental health and resilience in trauma intensive care settings.Clinical implicationsPositive religious coping and prosocial behaviors were found to be effective in reducing nurses’ secondary traumatic stress. It is recommended that training and support programmes that support nurses’ positive coping skills should be expanded in clinical practice.

Anxiety and depression have been prevalent among Healthcare Workers (HCWs) amidst the COVID-19 pandemic. This study aims to evaluate the prevalence of anxiety and depression among HCWs amid the pandemic and their association with religious coping. A cross-sectional study design was applied. The scales utilized were Malay versions of the Brief Religious Coping Scale (Brief RCOPE M) and Hospital Anxiety and Depression Scale (HADS M). In total, 200 HCWs were recruited. HCWs scored higher in positive religious coping (mean: 21.33) than negative religious coping (mean: 10.52). The prevalence of anxiety and depression was 36.5% and 29.5%. Both positive and negative religious coping were significantly associated with anxiety (p < 0.01) and depression (p < 0.05, p < 0.01). Positive coping predicted reduction in anxiety (adjusted b = −0.15, p = 0.001) and log-transformed depression score (adjusted b = −0.019, p = 0.025). Negative coping predicted increment of anxiety (adjusted b = 0.289, p < 0.001) and log-transformed depression score (adjusted b = 0.052, p < 0.001). Positive religious coping is vital in reducing anxiety and depression among HCWs amid the pandemic. Strategies which increase positive religious coping and reduce negative religious coping must be emphasized to boost mental health among HCWs.

The study replicated and extended previous findings by investigating relationships between positive and negative religious coping and psychological distress in minority older adults. Older adults were evaluated during screening and baseline procedures of a psychotherapy clinical trial for late-life worry and anxiety. Participants were age 50years or older and recruited from low-income and predominantly minority neighborhoods. Participants screening positive for worry (PSWQ-A≥23) with no significant cognitive impairment (Six-Item Screener for cognitive impairment ≤2) completed a diagnostic interview and baseline assessments. Positive and negative religious coping were assessed with the positive and negative coping subscales of the Brief Religious Coping scale. Psychological distress was assessed with measures of depression, anxiety, and worry. A set of multiple linear regression models were used to evaluate the relationship between religious coping and each measure of psychological distress. Negative religious coping was associated with greater anxiety, worry, and depression. Positive and negative religious coping interacted such that positive religious coping buffered the effects of negative religious coping on anxiety and depression. Significant main effects and interactions remained after controlling for age, gender, race, years of education, and study. The findings of this study are consistent with prior work showing that negative religious coping is associated with greater psychological distress. This study replicates previous findings that positive religious coping may buffer the harmful effects of negative religious coping and extends understandings of the specific psychological impacts that positive and negative religious coping may have on older, minority adults.

Positive religious coping is linked with better mental health outcomes following physical and sexual abuse while negative religious coping is associated with poorer outcomes. Religious coping styles may be linked with dispositional tendencies to experience guilt or shame. This study compared the associations between guilt and shame proneness and religious coping styles and tested whether abuse history moderated these relationships. We conducted a cross-sectional study with 425 college students (n = 145 with physical and/or sexual abuse history, n = 280 with no abuse history). Participants completed questionnaires assessing positive and negative religious coping style, as well as two dimensions of guilt proneness and shame proneness. Structural equation models were fitted to examine associations between guilt proneness and shame proneness, and positive and negative religious coping, respectively, accounting for abuse history as a binary moderator. Across the full sample, positive religious coping was positively associated with guilt repair (i.e., the tendency to engage in reparative behaviors following one's wrongdoing), guilt negative behavior evaluation (i.e., the tendency to feel bad about how one acted in a given scenario), and shame withdrawal (i.e., the tendency to try and avoid unpleasant situations in which one has done something wrong), and negatively associated with shame negative self-evaluation (i.e., the tendency to make internal, negative self-attributions about one's wrongdoing). Negative religious coping was positively associated with shame withdrawal and, for participants with no abuse history, shame negative self-evaluation. Results suggest that positive religious coping is more closely related to guilt proneness, and negative religious coping to shame proneness. Additional research with longitudinal designs and more defined abuse history subgroups is needed.

This study examined the religious and psychological implications of religious coping in Iran. University students (N=224) responded to the Brief Positive and Negative Religious Coping Scales along with measures of Religious Orientation, Integrative Self-Knowledge, Self-Control, Mindfulness, Self-Compassion, Self-Esteem, Guilt, Shame, and Self-Criticism. As in previous research elsewhere, Positive Religious Coping was stronger on average than Negative Religious Coping, and Positive and Negative Religious Coping predicted adjustment and maladjustment, respectively, In addition, this study demonstrated that direct relationships between Positive and Negative Religious Coping appeared to be reliable in Iran; that Positive Religious Copings was broadly compatible with, and Negative Religious Coping was largely irrelevant to, Iranian religious motivations; and that Negative Religious Coping obscured linkages of Positive Religious Coping with religious and psychological adjustment.

Self stigmatization, which occurs as a result of internalization of public stigma in severe mental illnesses, is a factor that impairs the mental well-being of individuals and their compliance with treatment. Data on exactly which factors are associated with internalized stigma are still insufficient. Our aim in this clinical study is to investigate the relationship between internalized stigma and religious coping in patients with schizophrenia. Sociodemographic Data Form, Religious Coping Scale, internalized stigma of mental illness (ISMI) Scale were applied to 147 schizophrenic patients who were followed up by the community mental health center and met the inclusion criteria. The results were analyzed with IBM SPSS 22 package program. Descriptive statistics, Mann-Whitney U test, Pearson Chi-Square, Fisher Exact test, Spearman correlation analysis and multiple linear regression analysis were applied. There was a negative correlation between positive and negative religious coping in patients with schizophrenia (r: -0.467, P < .001); a positive correlation between negative religious coping and social withdrawal (r: 0.711, P < .001) and perceived discrimination (r: 0.706, P < .001); negative correlation between positive religious coping and social withdrawal (r: -0.343, P < .001) and perceived discrimination (r: -0.302, P < .001). There was no significant relationship between other subdimensions of ISMI and religious coping scale. There was a significant negative correlation between ISMI total score and positive religious coping (r: -0.256, P: .002), a significant positive correlation with negative religious coping (r: 0.683, P < .001). Multiple linear regression analysis was applied to reveal the explanatory effect of age, duration of illness and religious coping on internalized stigma, and according to the model obtained (R = 0.729, R2 = 0.516, F = 32.071, P < .001), 51.6% of the change in the total score of the ISMI can be explained by this model. The significant relationship between positive and negative religious coping and internalized stigma in patients included in the study suggests that it may be beneficial to consider religious coping attitudes in addition to other interventions in the fight against stigma in severe mental illnesses such as schizophrenia.

Although religions is important to many people with cancer, few studies have explored the relationship between religious coping and well-being in a prospective manner, using validated measures, while controlling for important covariates. One hundred ninety-eight women with stage I or II and 86 women with stage IV stage breast cancer were recruited. Standardized assessment instruments and structured questions were used to collect data at study entry and 8 to 12 months later. Religious coping was measured with validated measures of positive and negative religious coping. Linear regression models were used to explore the relationships between positive and negative religious coping and overall physical and mental well-being, depression, and life satisfaction. The percentage of women who used positive religious coping (i.e., partnering with God or looking to God for strength, support, or guidance) "a moderate amount" or "a lot" was 76%. Negative religious coping (i.e., feeling abandoned by or anger at God) was much less prevalent; 15% of women reported feeling abandoned by or angry at God at least "a little." Positive religious coping was not associated with any measures of well-being. Negative religious coping predicted worse overall mental health, depressive symptoms, and lower life satisfaction after controlling for sociodemographics and other covariates. In addition, changes in negative religious coping from study entry to follow-up predicted changes in these well-being measures over the same time period. Cancer stage did not moderate the relationships between religious coping and well-being. Negative religious coping methods predict worse mental heath and life satisfaction in women with breast cancer.

The purpose of this research was to study the variables of religiosity, positive religious coping and negative religious coping as predictors of student’s subjective well-being. The subjects of this research were 166 college students. Their subjective well-being was measured by using the SWB-SLS Scale (Positive Affect, Negative Affect and Life Satisfaction at Campus) and the SWB-PLS (Positive Affect, Negative Affect and Personal Life Satisfaction). Religiosity Scale and Religious Coping Scale were used respectively to measure the religiosity and the positive and negative religious coping. Based on the parametric-statistic analysis with Pearson’s product-moment correlation indicated that there is a positive relationship between positive religious coping and student’s subjective well-being and a negative relationship between negative religious coping and student’s subjective well-being. However, it was not found that religiosity has relationship with student’s subjective well-being. Based on the multiple regression analysis, this research showed that the three variables can simultaneously become the predictors of student’s subjective well-being. The effective contribution of positive and negative religious coping is more significant than that of religiosity to student’s subjective well-being. Keywords: religiosity, positive religious coping, negative religious coping, subjective well being

This study aimed to examine how perceived stress, religious coping (both positive and negative), and resilience relate to Vietnamese university students' attitudes toward seeking professional psychological help. It also investigated the mediating roles of religious coping and resilience in these relationships. Cross-sectional quantitative design using structural equation modeling (PLS-SEM). Data were collected online between November and December 2024 from students at multiple universities across Vietnam, coordinated by the Faculty of Psychology, Ho Chi Minh City University of Education. A total of 416 undergraduate students (263 females, 153 males; aged 18-25years) completed the online survey. The sample included diverse academic majors, religious affiliations, and sexual orientations. Data were collected using the Socio-demographic Questionnaire, the Perceived Stress Scale (PSS-10), Brief Religious Coping Scale (Brief RCOPE), Brief Resilience Scale (BRS), and the Attitude Toward Seeking Professional Psychological Help Scale - Short Form (ATSPPH-SF). Perceived stress was positively associated with both positive and negative religious coping, and with greater openness toward professional help-seeking, but negatively related to resilience. Positive religious coping was a significant predictor of more favorable help-seeking attitudes and partially mediated the link between perceived stress and these attitudes. However, negative religious coping and resilience were not significantly associated with help-seeking attitudes and did not function as mediators. Subgroup analyses showed that LGBTQ + students were characterized by elevated stress and greater use of both positive and negative religious coping, whereas students with self-harm histories displayed higher stress and positive religious coping but lower resilience and help-seeking openness. Findings emphasize the dual role of religious coping as both a protective and maladaptive strategy in stressful situations. While positive coping enhances openness to help-seeking, resilience may act more as an internal resource than a motivator for external support. These results underscore the need for culturally sensitive interventions in universities that address not only psychological factors but also religious and social norms influencing mental health behavior.

The present study is conducted to investigate the impact of positive and negative religious coping on life satisfaction, positive affect, and negative affect during the times of COVID-19 pandemic in Punjab, Pakistan. The hypotheses formulated are 1) Positive religious coping predicts positive effect during epidemic conditions of COVID-19 in residents of Punjab. 2) Positive religious coping has a significant impact on life satisfaction during epidemic conditions of COVID-19 in citizens of Punjab. 3) Negative religious coping predicts negative effects during COVID-19 conditions in citizens of Punjab, Pakistan. The study adopts the observational design and gathers data through demographic sheets, Subjective Well-Being Scale and Brief Religious Coping Scale (RCOPE). The population for the study is the residents of Punjab, Pakistan with data being gathered online. 200 participants were recruited online through convenience sampling. Data was statistically analyzed through the Statistical Package for Social Science version 22, and to test the research hypotheses descriptive statistics and Linear Regression Analysis were used. The Linear Regression results indicate that Positive Religious Coping significantly predicts Positive Affect (R2= .239, F = 61.093, p&lt;.00) and life satisfaction (R2= .239, F = 61.093, p&lt;.00) while Negative Religious Coping is significantly correlated with negative affect (R2= .310, F = 87.568, p&lt;.00). Positive religious coping is positively correlated with life satisfaction and positive affect while negative religious coping is positively correlated with negative affect. These findings can be used to educate people about RC in Pakistan as it is a Muslim country and there is a culture of seeking help through religion in various stressful situations.