Negative Religious Coping Research Articles

Negative, but not positive, religious coping strategies are associated with psychological distress, independent of religiosity, in Korean adults with epilepsy

PurposeReligion can be important in the everyday lives of persons with epilepsy (PWE). However, there is little research on religion, as it relates to individuals with epilepsy. We determined a relationship between religious coping strategies and psychological distress in Korean adults with epilepsy who had a religious affiliation. MethodsThis cross-sectional study was conducted in outpatient clinics. Religiosity and religious coping strategies were assessed using the Duke University Religion Index (DUREL) and the Brief Religious Coping Scale (B-RCOPE). Psychological distress was measured using the Hospital Anxiety Depression Scale (HADS). Univariate and multivariate linear regression analyses were performed. ResultsA total of 88 participants were included. Positive religious coping strategies were more likely utilized than negative religious coping (p < 001). Religiosity was positively correlated with positive coping (r = 0.439, p < 0.001) but was not correlated with negative coping. Negative coping was significantly related to higher levels of anxiety (β = 0.237, standard error (SE) = 0.107, p < 0.05) and depressive symptoms (β = 0.260, SE = 0.095, p < 0.01), after controlling for religiosity and other confounding factors. However, positive coping was not related to anxiety and depressive symptoms. The two types of coping strategies were positively related to each other (r = 0.304, p < 0.01). ConclusionsWe found significant positive associations between negative religious coping and anxiety and depressive symptoms in PWE. Positive religious coping was not related to anxiety and depressive symptoms.

Bidden als vorm van religieuze coping bij moslima’s van Marokkaanse afkomst

This article addresses the research question: “How do Islamic women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament, Koenig &amp; Perez, regarding religious coping.1 The empirical part of the study consists of a quantitative and a qualitative part. This article presents the results of the quantitative part. For the quantitative part of our research 177 questionnaires were collected by use of snowball sampling. We questioned their praying practices and their ways of religious coping using the Brief RCOPE. The connection and communication with a loving, caring, benevolent God through prayer, is the main religious way these Islamic women of Moroccan descent cope with their problems. This use of prayer as a way of coping can be clarified by the psychological functions of religiosity and prayer that are suggested by Pargament et al.2 Prayer can help: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God and (5) transforming their way of life. We did not find any negative religious coping strategies such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya &amp; Pargament.3 As Islam implies surrender to God, it is difficult for Muslims to admit their religious distress, doubts and struggles.

Praying as a Form of Religious Coping in Dutch Highly Educated Muslim Women of Moroccan Descent

This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez (2000). Prayer could help them in: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God, and (5) transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament (2010). As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles.

The Development and Validation of a Modesty Measure for Diverse Muslim Populations.

This paper reports on the multi-phase development of an English-language modesty measure for use among Muslim populations. The process yielded a 10-item measure that has high levels of internal consistency reliability (Cronbach's α of 0.83), and has acceptable discriminant and predictive validity. Specifically although our modesty measure for Muslim women was found to be significantly correlated with measures of positive and negative religious (Islamic) coping, it was not significantly correlated with religious practice-based religiosity (discriminant validity). Further logistic modeling revealed higher modesty levels positively associated with forgoing mammography because of concerns about lack of same-sex providers (predictive validity).

Positive and Negative Religious Coping Styles as Prospective Predictors of Well-Being in African Americans.

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.

Positive and negative religious coping as predictors of distress among minority older adults.

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.

Correlates and Predictors of Medication Adherence in Outpatients Living with HIV/AIDS

Antiretroviral therapy (ART) is important in HIV outcomes and HIV prevention. However, ART adherence remains suboptimal in people living with HIV/AIDS (PLWH). This study examined associations among ART adherence and demographic, psychosocial, and religious factors in a sample of 292 PLWH. Average age of participants was 45.1 ± 7.8 years and they had been living with HIV for 10.8 ± 7.0 years, on average. Mean ART adherence scores differed significantly between participants based on age (F = 5.861, p = .016), depressive symptom status (F = 17.61, p < .0001), religious attendance (F = 5.901, p = .016), and prayer (F = 5.791, p = .017). Only age, social support, prayer, and negative religious coping were significant predictors of ART adherence, in a multivariate regression model. Higher ART adherence scores were significantly associated with being older than 50 years (β = .17, p = .014), greater social support satisfaction (β = .15, p = .031), praying daily or more (β = .17, p = .021) and lower negative religious coping scores (β = −.18, p = .014). Clinicians should assess/address these factors during ART treatment counseling.

A concurrent examination of protective factors associated with resilience and posttraumatic growth following childhood victimization.

The present study concurrently examined protective factors associated with the adaptive outcomes of resilience and posttraumatic growth (PTG; defined as positive psychological change resulting from a life crisis or trauma), after accounting for relevant demographic factors and the impact of circumstances surrounding childhood victimization (i.e., age of first trauma, frequency of victimization, and perception of trauma severity). The protective factors examined in the present study included social support from friends and family, optimism, positive religious coping (i.e., looking to God for support and guidance; forgiveness), and negative religious coping (i.e., feeling abandoned by God; anger towards God). Participants included 161 college students from the US MidSouth, aged 18-24 (Mage = 19.97, SD = 1.86). All participants reported experiencing physical violence and/or sexual abuse during their childhood. Hierarchical multiple regression analyses indicated that after accounting for demographics and circumstances surrounding the childhood victimization, higher resilience was associated with greater family support, optimism, and positive religious coping, while higher posttraumatic growth was associated with greater optimism and positive religious coping. These findings underscore the protective role of optimism with respect to both resilience and posttraumatic growth. Additionally, results highlight the importance of examining cognitions related to religious coping rather than simply assessing broadband religiosity, as only positive religious coping was associated with adaptive outcomes. Findings suggest the importance of early intervention to bolster protective factors (i.e., family support, positive thinking, gratitude, and positive religious coping skills) among youth exposed to childhood physical and sexual victimization.

The relationship between defense mechanisms and religious coping using a new two-factor solution for the Defense Style Questionnaire-40.

This study examined the factor structure of the Defense Style Questionnaire (DSQ-40) and explored the relationships between defense mechanisms and religious coping in a diverse sample of 380 college students. In contrast with the three-factor model of defenses proposed by the developers of the DSQ-40, principal axis factoring yielded two internally consistent components: adaptive and maladaptive defense styles. Endorsement of adaptive defenses was positively correlated with the use of positive religious coping strategies and negatively correlated with negative religious coping. Maladaptive defenses were associated with the endorsement of negative religious coping strategies. Clinical implications of these findings are discussed and recommendations are made for future use of the DSQ-40.

Baseline Racial Differences in ENABLE-CHF-PC Trial Participants

Background While recent evidence demonstrates providing early palliative care (EPC) with routine heart failure (HF) care can improve quality of life (QOL) and reduce symptom burden and healthcare use, there is limited evidence examining EPC in a racially diverse HF population in the Southeastern US. Aims To describe and explore patient (PT) and caregiver (CG) participants’ baseline sociodemographics and outcome measures focusing on racial differences. Methods We compared sociodemographics and baseline PT/CG-reported outcome measures (Kansas City Cardiomyopathy Questionnaire [KCCQ], Hospital Anxiety/Depression Scale [HADS], religious coping style, & CG burden (Montgomery Borgatta Caregiver Burden [MCBC] Scale). We then calculated racial differences in these measures using T-tests adjusted with a False Discovery Rate. Results Of 487 participants, there were 357 PTs (nWhite(W)= 157; nBlack(B)= 200) and 130 CGs (nW= 55; nB= 75). Relative to race, Black PTs were younger (nW= 65.12; nB= 62.72; d= 0.29; p= 0.037), less likely to be married (nW= 90; nB= 78; d=0. 42, p= 0.0024), less likely to have private insurance coverage (nW= 103; nB= 83; d= 0.42, p= 0.0024), less likely to have a rural residence (nw= 55, nB= 39; d=0.35; p= 0.0086). Clinically, Black PTs had a lower ejection fraction (Mw= 44.99, MB= 38.9; d= 0.38, p= 0.0047) and fewer had a DNR order (nW= 37; nB = 22; d= 0.36, p= 0.0101). Black PTs also reported more negative religious coping (Mw= 3.8; MB=3.65; d=0.32, p= 0.473). Relative to race, more Black CGs were Protestant (nw= 48, nB= 74; d= 0.39). Black CGs reported lower HADS-depression scores (Mw= 5.36, MB= 4.15; d= 0.38) and lower CG burden scores (MBCB (Mw= 45.05; MB= 42.59; d= 0.43)). Conclusion There were relevant differences in RCT participants’ demographic and clinical characteristics at baseline. It will be important to consider these differences in analyzing trial outcomes and in intervention impact. Ultimately, if racial differences are identified this presents opportunities for tailoring the cultural aspects of the intervention to improve both access to and acceptability of EPC in all HF populations. ClinicalTrials.gov Identifier: NCT02505425.

Grief and Avoidant Death Attitudes Combine to Predict the Fading Affect Bias.

The fading affect bias (FAB) occurs when unpleasant affect fades faster than pleasant affect. To detect mechanisms that influence the FAB in the context of death, we measured neuroticism, depression, anxiety, negative religious coping, death attitudes, and complicated grief as potential predictors of FAB for unpleasant/death and pleasant events at 2 points in time. The FAB was robust across older and newer events, which supported the mobilization-minimization hypothesis. Unexpectedly, complicated grief positively predicted FAB, and death avoidant attitudes moderated this relation, such that the Initial Event Affect by Grief interaction was only significant at the highest 3 quintiles of death avoidant attitudes. These results were likely due to moderate grief ratings, which were, along with avoidant death attitudes, related to healthy outcomes in past research. These results implicate complicated grief and death avoidant attitudes as resiliency mechanisms that are mobilized during bereavement to minimize its unpleasant effects.

Abstract C03: Reducing Muslim mammography disparities: Outcomes from a religiously tailored mosque-based intervention

Abstract Objective: To describe the design of, and participant-level outcomes related to, a religiously tailored peer-led group education program that addressed mammography-related barrier beliefs of American Muslims. Methods: Using community-engaged research methods including a multidisciplinary community advisory board, we identified and then intervened upon barrier beliefs impeding mammography screening among American Muslim women. Phase 1 of the project involved focus groups and interviews with an ethnically diverse group of women aged 40 and older sampled from Muslim organizations to identify salient behavioral, normative, and control beliefs regarding mammography. Phase 2 entailed interviews with the same target population to elicit ideas about intervention design. CAB members and staff used these data to design the curriculum and messaging for a religiously tailored mosque-based intervention involving peer-led group education classes. Peer educators were recruited and trained from mosques and were religious and ethnically concordant with the target intervention population. The classes involved facilitated discussions and guest-led didactics covering religion and health and mammography. Survey data from group education participants were collected pre-intervention, post-intervention, 6 months post-intervention, and one year post-intervention. Survey instruments recorded changes in mammography intention, likelihood, confidence, and resonance with barrier and facilitator beliefs. The structural elements and messages of the classes tackled barrier beliefs in at least one of 3 ways: (i) Reprioritizing--introducing another religious belief that has greater resonance with participants such that the barrier belief is marginalized; (ii) Reframing the belief within a religious worldview such that it is consistent with the health behavior desired; and (iii) Reforming--using a religious scholar to provide “correct” interpretations of religious doctrine. Results: 52 Muslim women (mean age = 50 yrs) who had not had a mammogram in the past two years, of whom 18 were of Arab descent and 27 South Asian, participated in the two-session course. The pre- and post-self-reported likelihood of obtaining a mammogram increased significantly following the intervention (p=0.03), as did breast cancer screening knowledge (p=0.0002). Greater resonance with facilitator beliefs significantly predicted positive likelihood changes (OR 1.31, p=.003). Participants with higher negative religious coping (OR = 1.33, p=0.04) and greater resonance with facilitator beliefs (OR = 1.44, p = 0.00) had higher odds for having an intention to get a mammogram post the class, while those with higher religiosity (DUREL, OR = 0.72, p= 0.01), and more resonance with barrier beliefs (OR= 0.72, p= 0.01) had significantly lower intentions. At six months' follow-up, 42% (n= 20/47) of participants had obtained a mammogram and 7.7% (n=4) were lost to follow-up. Conclusion: Our pilot mosque-based intervention involving religiously tailored messages delivered through peer-led classes demonstrated efficacy in improving Muslim women's self-reported likelihood of obtaining mammograms post-class, and over 40% of participants eventually obtained a mammogram within 6 months of the classes. Citation Format: Aasim Padela, Sana Malik, Shaheen Nageeb, Monica Peek, Michael Quinn. Reducing Muslim mammography disparities: Outcomes from a religiously tailored mosque-based intervention [abstract]. In: Proceedings of the Tenth AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2017 Sep 25-28; Atlanta, GA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2018;27(7 Suppl):Abstract nr C03.

To study the relationship between religious coping spiritual well being, and marital adjustment, among the wives of males with Alcohol Dependence Syndrome

Introduction: The impact of alcoholism on marital – family functioning and the influence of marital – family relationship on the development and the maintenance of the alcoholism are challenging problems to both the clinicians and researchers. The aim was to study the relationship between religious coping spiritual well being, and marital adjustment, among the wives of males with Alcohol Dependence Syndrome.&#x0D; Material And Method: Wives of alcohol dependent male patients admitted in the Department of Psychiatry, Armed Police force Hospital were included in the study after informed consent. a) Semi-Structured Proforma b) The Spiritual Well-Being Scale, C) R- COPE Scale, (D) Dyadic Adjustment Scale. were used to collect the data.&#x0D; Results: The results of the study show that majorities were from a rural background, low socio economic status, nuclear family and were homemakers. Spiritual well being and religious well being correlated positively with positive religious coping and inversely correlated with negative religious coping. The total score on religious coping correlated inversely with the dyadic adjustment showing that in times of stress and low marital adjustment the sample turned more to religion to help them cope. High negative correlation was seen between the dyadic adjustment of the wives and negative religious coping .The years of drinking inversely correlated with spiritual well being and the subscale of existential well being, indicating that the more number of years the patient consumed alcohol the wife had lower spiritual well being and in particular existential well being.&#x0D; Conclusion: Spiritual well being enhances the positive religious coping strategies of the wives of men with alcoholism in this study. When the spiritual well being is low more negative methods of religious coping are used.

A Mixed Methods Investigation of Posttraumatic Growth in Young Adults Following Parental Divorce

The present study used a mixed methods design to examine factors contributing to posttraumatic growth (PTG) in 232 young adults who experienced parental divorce. Participants completed an online survey including measures of social support, religious coping, posttraumatic stress, and posttraumatic growth. Participants also responded to five open-ended questions related to their parents’ divorce. Multiple regression analysis demonstrated that perceived social support, intrinsic religiousness, and positive and negative religious coping contributed statistically significant variance to PTG. Qualitative data revealed themes of both pain and positive growth following parental divorce. Implications to assist children in the promotion of positive growth after parental divorce are discussed.

Hell anxiety as non-pathological fear

ABSTRACTFor religious people, a concept of Hell as a place of eternal torment for the wicked is pervasive. However, very little research has explored the mental health implications of this belief. We investigate this by developing the Hell Anxiety Scale (HXS) and testing its relationship with other well-established measures of psychological functioning. Surprisingly, Hell anxiety was not related to dogmatism, religious fundamentalism, or overall religiosity, but primarily hinged on self-rated probability of going to Hell and belief in free will. HXS demonstrated very low correlation with the fear and anxiety subscales for neuroticism, suggesting that Hell anxiety may not be due to a tendency towards fear or anxiety, but is perhaps a rational response to personal theological premises. We also find that fear of Hell has strong relations with negative religious coping and death anxiety, thus establishing this measure’s distinctiveness and construct validity.

Quality of Life and Spirituality in Indian University Students

University students can experience low levels of quality of life (QoL). Previous research has indicated a positive relationship between spirituality and QoL. The objective of this study was to examine the association between QoL and spirituality in Indian post-graduate university students. It was hypothesised that higher levels of QoL would be associated with higher levels of spiritual beliefs, spiritual practices, sense of purpose/connectedness and sense of hope/control after adjusting for a range of demographic variables and perceived social support. A group of 475 post-graduate university students (241 males and 234 females) from Pondicherry, India, participated in this cross-sectional study. Data was collected by using demographics, as well as the World Health Organisation’s QoL-BREF Questionnaire and the Spirituality Attitude Inventory. The results indicated that religiosity was not associated with QoL in this sample. However existential wellbeing was independently associated with Physical Health QoL, Psychological QoL, and Environmental QoL; while a sense of hope/control was independently associated with Physical Health QoL, Social QoL and Environmental QoL. Negative religious coping had the strongest association with all of the measures of QoL. These results provide evidence that higher levels of spirituality are associated with higher levels of QoL in Indian university students. The findings of the study support the need for further interventional studies examining the promotion of spirituality in Indian university students in order to improve their QoL.

Religijne sposoby radzenia sobie a stres i wypalenie zawodowe u nauczycieli religii

Zawód nauczyciela jest w dużym stopniu narażony na stres i wypalenie. Według modelu wymagania–zasoby narażeni na wypalenie są szczególnie ci pracownicy, którzy dysponując niskimi zasobami, znajdują się w sytuacji wysokich wymagań. Przedmiotem badań był związek między trzema zmiennymi: religijnymi sposobami radzenia sobie (Brief RCOPE), traktowanymi jako zasoby osobowe, stresem (SSN), wyrażającym wymagania w pracy, i wypaleniem zawodowym (MBI). Badaniami objęto 419 nauczycieli religii. Stwierdzono, że negatywne strategie zaradcze korelują dodatnio z każdym wymiarem wypalenia, pozytywne strategie zaradcze natomiast korelują z wypaleniem ujemnie. Ponadto pozytywne religijne radzenie sobie moderuje relację między stresem a wypaleniem zawodowym w taki sposób, że dodatnia relacja między stresem a wypaleniem jest słabsza, przy większym nasileniu pozytywnych strategii zaradczych.

Brooding as moderator of depressive symptoms after a work accident: A longitudinal study.

This study analyzes the relationship between having experienced a work accident and developing depressive symptoms six months later, considering the subjectiveseverity of accidents, the use of both positive and negative religious coping strategies, and brooding as predictors variables. Fifty seven women and 187 men were evaluated during the month following their accident (T1) and six months later (T2). The results show that after controlling for initial depressive symptoms, all predictors showed a statistically significant relationship with depression at six months, including the interaction between brooding and subjective severity of accident. Forty nine percent of resilient participants exhibited low symptoms at T1 and T2, 22% of recovered individuals showed high symptoms at T1 and low symptoms afterwards, 20% of depressive individuals had high symptoms at T1 and T2, and 8% exhibited high symptoms only at T2. High severity, brooding and religious coping at T1 differentiated those who exhibited stable symptoms from those who were resilient. Resilience was specifically predicted with a negative coefficient by the interaction of brooding with subjective severity of accident. We conclude that brooding is a variable that moderates the relationship between subjective severity of accident and the development and maintenance of depressive symptoms. Subjective severity of accident, brooding and negative religious coping are risk factors, while positive religious coping is not a sufficient protection factor.

Religious Coping and Suicide Risk in a Sample of Recently Returned Veterans

The aim of the present study is to examine religious coping and depression as predictors of suicide risk in a large U.S. veteran sample from recent conflicts. Demographic, military history, depressive symptomatology, positive and negative religious coping and self-reported suicidal behavior were analyzed in a sample of 772 recently returned veterans. Suicide risk was computed as a continuum of risk across 4 separate categories. Negative religious coping was significantly associated with suicide risk, even after statistically controlling for depressive symptomatology and other variables. The present analysis did not find any significant relationships for positive religious coping. No significant gender interaction effects were found. The present findings support the importance of understanding veteran experiences of religious coping, particularly negative religious coping, in the context of suicide prevention efforts.

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.