Non-organizational Religiosity Research Articles

Religion and Suicide in Black Emerging Adults: Examining Pathways Through Hope and Meaning in Life.

While suicide persists as a leading cause of death for Black emerging adults in the U.S., few studies identify specific positive psychological mechanisms that can be leveraged to reduce future risk. The current study, therefore, explores whether religion is related to suicidal ideation via hope and meaning in life among a sample of n = 375 Black emerging adults ages 18-25-years-old (M = 20.79, SD = 2.22). Structural equation modeling techniques were used to measure direct and indirect associations. Primary results indicate that non-organizational religiosity (e.g., reading religious texts, listening to religious music, prayer) was positively associated with hope, presence of meaning in life, and search for meaning in life. Presence of meaning in life was the strongest contributor to decreased suicidal ideation. Further, non-organizational religiosity was indirectly associated with less suicidal ideation via hope and presence of meaning in life. Personal forms of religious involvement, and not service attendance, appear to be the most salient aspects of religion to consider when exploring pathways between religion and suicidality during this particular developmental stage.

Social support and religiosity in bipolar disorder individuals in euthymic phase

ABSTRACT The primary purpose of this study was to evaluate the association between social support and religiosity in bipolar disorder patients in the recovery phase of the disorder. We assessed 180 bipolar outpatients with the Medical Outcomes Study Social Support Scale and the Duke Religion Index. Most of the bipolar disorder outpatients did not attend group activities. We did not find any correlation between total social support and religiosity domains, but higher non-organizational religiosity was associated with higher emotional/informational functional social support. Finally, we found that non-organizational religiosity was positively correlated with emotional/informational functional social support. Further research might explore better understanding social support and religiosity through its different dimensions.

Perceived Neighborhood Disorder, Self-Esteem, and the Moderating Role of Religion.

A growing body of work links neighborhood conditions -and particularly perceived neighborhood disorder-with diverse aspects of psychosocial functioning, including self-esteem or the global moral self-worth of the individual. Our work augments this literature by investigating the possible roles of (a) organizational religiosity (i.e., religious attendance, religious support), (b) non-organizational religiosity (i.e., prayer and religious coping practices), and (c) the sense of divine control as potential stress in mitigating the deleterious effects of neighborhood disorder on self-esteem. Data from the Nashville Stress and Health Study (NSAHS, 2011-2014) are used to test a series of hypotheses regarding the possible stress-buffering effects of multiple religious domains. Findings from multivariable regression models indicate that: (a) perceived neighborhood disorder is inversely associated with self-esteem; (b) non-organizational religiosity and the sense of divine control each mitigate this pattern; and, interestingly, (c) organizational religiosity does not buffer the association between neighborhood disorder and self-esteem. Several study limitations, as well as a number of promising directions for future research, are identified.

Relações entre espiritualidade e religiosidade em acadêmicos de odontologia do estado da Bahia

ABSTRACT Objective: This study aims to evaluate the correlation between religiosity and spirituality in dental students in the state of Bahia. Methods: Cross-sectional study carried out with 266 dental students from the state of Bahia. To measure religious involvement, the Duke Religious Index (DUREL) was used, while the Spirituality Self Rating Scale (SSRS) was used for spirituality. Results: A total of 266 students were evaluated, with a mean age of 32 years (±11.9), most of them female (62.4%), of self-reported race/color (52.3%), with an income greater than three minimum wages (57.1%) and studying/working from the sixth to the tenth semester (41.0%). The correlations evidenced can be classified as weak for organizational religiosity (OR) (r = 0.406), moderate for non-organizational religiosity (RNO) (r = 0.589) and strong for intrinsic religiosity (RI) (r = 0.677). In the multivariate model, the ORN and RI dimensions proved to be predictors of spirituality, and the elevation of the former implies a consequent increase in spirituality. Conclusion: It is concluded that the RNO and RI dimensions are positively correlated with religiosity.

THE RELATIONSHIP BETWEEN RELIGIOSITY AND NURSING HOME SERVICE UTILIZATION: A LONGITUDINAL ANALYSIS

Abstract On any given day 3.9% to 4.2% of the US population receives nursing home (NH) care. Given the critical role NHs play in caring for older adults, research has identified various demographic, biological, psychological, and social factors associated with NH utilization. Few studies, however, have explored religiosity as a predictor; none, longitudinally. This study thus aims to examine how one’s religiosity (organizational, non-organizational, intrinsic) affects NH use. A total of n=7,564 respondents (>51 years) from the 2006 wave of the Health and Retirement Study, with no prior NH use, were assessed every two years, until 2014. Hierarchical modeling techniques (i.e., Generalized Estimating Equations Multinomial Logistic Regression) were used to model the relationship between religiosity and subsequent NH use, while controlling for other factors. Results indicate that high levels of organizational religiosity (i.e., service attendance) is associated with higher rates of NH utilization (B= 0.13, p < 0.001). Conversely, they indicate that higher non-organizational religiosity (i.e., private prayer) is associated with a lower likelihood of NH care use (B= -0.03, p < 0.05). Sex and race served as moderators in these relationships. The association between higher levels of service attendance and higher rates of NH utilization may reflect the sharing of information about available resources such as long-term care through one’s social support networks, including congregations. In contrast, individuals who were more likely to pray on their own, may lack the social support provided by congregations, and as a result, experienced more limited knowledge transfer about available resources such as NHs.

The role of religiosity types in the phenomenology of hallucinations: A large cross-sectional community-based study in a predominantly Muslim society

Religiosity is a multidimensional construct known to influence the occurrence of hallucinations. However, it remains unknown how different religiosity types affect clinically relevant phenomenological features of hallucinations. Therefore, we wished to explore associations between intrinsic and extrinsic (non-organizational and organizational) religiosity and hallucinations severity, distress or impact on daily function in a non-clinical Muslim population. We recruited a representative sample of full-time students at Qatar's only national university via systematic random sampling and administered the Questionnaire of Psychotic Experiences online. The study design was cross-sectional. Using structural equation modeling, we estimated effects of the religiosity types on hallucinations severity, distress or impact on daily function in the past week while accounting for sociodemographic variables, anxiety, depressive symptoms, and, delusions. Extrinsic non-organizational religiosity (ENORG) was associated with experiencing reduced distress or impact on daily function from hallucinations both directly and indirectly through intrinsic religiosity. In contrast, extrinsic non-organizational religiosity (EORG) was associated with increased hallucinations distress or impact albeit only through higher intrinsic religiosity. We found no association between any religiosity types and hallucinations severity. Younger and married participants from lower socio-economic class had comparatively more severe hallucinations and more distress from them. Qatari nationality was positively associated EORG and negatively associated with hallucinations distress or impact. Evidence of differential associations between the religiosity types, socioeconomic and cultural groups, and distress or impact from past week's hallucinations supports the importance of alignment between religious, mental health, and well-being education.

Religiosity and Depression Among Community-Dwelling Older Adults in India: Results of a National Survey in 2017-2018.

This study aimed to investigate the association between religiousness (affiliation, nonorganizational, organizational, and intrinsic religiosity) and major depressive disorder (MDD) and depressive symptoms among older adults in a national population survey in India. In total, 72,262 people (≥ 45years) from the cross-sectional longitudinal aging study in India 2017-2018 responded to questions on religiosity, MDD, and depressive symptoms. Results indicate that 57.0% of participants were engaged in high nonorganizational (daily prayer) religiosity, 14.0% engaged in high (> 1/week or every day) organizational religiosity (attending religious services) and 34.9% had high intrinsic religiosity. In the adjusted logistic regression analysis, high nonorganizational religiosity (daily prayer), and high intrinsic religiosity were inversely associated with MDD. Similarly, high nonorganizational religiosity and high intrinsic religiosity were inversely associated with depressive symptoms. Organizational religiosity was not significantly associated with MDD or depressive symptoms. Compared to Hindus, Christians had lower odds of MDD and Sikhs had lower odds of depressive symptoms. High religiosity was observed among older adults in India. Nonorganizational and intrinsic religiosity were inversely associated with MDD and depressive symptoms.

Religiosity and Perceived Social Support Enhance Older Adults’ Resilience after the 2016 Flood

In 2016, catastrophic flooding destroyed homes and property across south Louisiana. This study is part of a larger program of research that addresses the role of prior hurricane and flood experiences on current health and well-being in later life. Participants were predominately middle-aged and older adults who varied in current and prior severe weather experiences (M age=49.6 years, age range 18-88 years). All were tested during the immediate aftermath of the 2016 flood (Wave 1; N=223) and most participated in a follow-up assessment 9 (+/- 3) months later (Wave 2; N=202). Cherry et al. (2021) reported that greater flood stressors at Wave 1, such as displacement, flood-related losses, and damage to homes and property, were associated with more symptoms of post-traumatic stress disorder (PTSD). In this study, we tested the hypothesis that age, religiosity, and perceived social support would be positively associated with post-flood resilience at the Wave 2 follow-up. Results indicated that age was positively associated with religiosity and resilience, and negatively correlated with symptoms of PTSD. Additionally, faith community involvement, non-organizational religiosity, and religious beliefs and practices were all significantly correlated with post-flood resilience. Perceived social support was positively associated with resilience, and inversely correlated with PTSD symptoms. These data suggest that religiosity and perceived social support are valuable resources that foster post-disaster resilience among middle aged and older adults. Implications of these data for current views on age-related strengths and vulnerabilities after severe weather events are discussed.

Effects of the COVID-19 Pandemic on the Spiritual and Mental Well-Being of ICU Surrogates and their Treatment Preferences

Aspects of religiosity and spirituality (R/S) are associated with alleviating stress and influencing the treatment decision-making process in surrogates of patients in the intensive care unit (ICU). The COVID-19 pandemic has affected the mental health of the population, but no significance has been established with spiritual well-being. This study hypothesized that the pandemic negatively affected surrogate spiritual well-being in a relationship mediated by a surrogate’s intrinsic religiosity, religious coping, and non-organizational religiosity. It was also hypothesized that surrogates would desire less aggressive treatments and have lower goals of patient function due to the pandemic. Baseline surrogate survey data using the FACIT-sp, Brief RCOPE and Durel scales, as well as answers to questions regarding treatment preferences and goal of patient function from the Chaplain Family Project were used in this study along with the pandemic status of the surrogate at the time of interview. There were 100 surrogates interviewed prior to the pandemic and 82 interviewed during the pandemic with a mean age of 54.5 and 53.8 years, respectively, who were mostly white (82.0% and 75.6%, respectively), female (72.0% and 72.0%, respectively), and on average had obtained at least an associate degree. There was a significantly greater preference for aggressive, life-sustaining interventions (LSIs) over relief of pain (26.1% pre-pandemic to 40.9% during pandemic, p=0.0494) and a significantly fewer proportion of patient-surrogate advance conversations (66.7% to 51.9%, p=0.0435) in the during pandemic group. There was no statistical difference found in spiritual well-being, intrinsic religiosity, religious coping, non-organizational religiosity (NOR), treatment preferences, nor patient function goals between the pandemic status groups, when controlling for surrogate demographics and previous patient advance care planning. A longitudinal study should further investigate the possible effect of the pandemic upon surrogate spiritual well-being and ICU decisions and experiences for greater clarity.

Religiosity and Attitudes Toward Treatment for Mental Health in the Black Church

To investigate the relationship between dimensions of religiosity and attitudes toward the professional treatment of mental health among African American church attendees. In 2018, surveys were administered to African American attendees of four churches in northeastern Pennsylvania and central New Jersey (n = 435). The independent variables assessed were three dimensions of religiosity: subjective (perceptions and attitudes), organizational (public displays), and non-organizational (private practices). The Multidimensional Measure of Religious Involvement for African Americans scale assessed each dimension of religiosity. The dependent variable was measured through the 20-item scale, Attitudes Toward Mental Health Treatment Scale. We conducted multivariate linear regression with robust standard errors to adjust for clustering effects by church. Covariates adjusted for in the analysis were age, sex, denomination, education, marital status, depressive symptoms, location, and support. Most participants were aged 50 and older (79.3%). They resided in urban (9.89%), rural (2.3%), or suburban (87.8%) settings. Participants who reported high subjective religiosity endorsed less positive attitudes toward professional mental health treatment in comparison with participants reporting low subjective religiosity (β = − 1.36, 95% confidence interval [− 2.35, − 0.39], p < 0.05). No association was found between organizational or non-organizational religiosity in relation to attitudes toward professional mental health service use. Our findings suggest that greater subjective religiosity may be related to lower engagement in and utilization of professional mental health services among African Americans in the northeastern United States.

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

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

Prevalence, Incidence, and Factors Associated With Substance Use Among Medical Students: A 2-Year Longitudinal Study.

Although there are a number of studies about substance use by medical students, the majority are still cross-sectional. We aimed to investigate prevalence, 2-year incidence, and factors associated with substance use during medical training. This longitudinal study included medical students in 4 different waves (with each wave equaling 1 semester). Socio-demographic data, Duke Religion Index (DUREL), DASS-21, and the "Alcohol, Smoking and Substance Involvement Screening Test" (ASSIST) were used. A total of 327 (56.2%) medical students were followed for 2 years. Prevalence of lifetime substance use was 89.9% for alcohol, 34.5% for cannabis, and 17.1% for sedatives. Tobacco had the greatest incidence of use over the 2 years (16.4%), followed by alcohol (13.8%) and cannabis (13.8%). At least 24% of the students would need an intervention for alcohol use, 11.4% for tobacco, and 6.5% for cannabis. Alcohol use during wave 4 was associated with organizational religiosity, and alcohol and tobacco use at the baseline; tobacco use during wave 4 was associated with age, non-organizational religiosity, and cannabis and tobacco use at the baseline; and cannabis use during wave 4 was associated with cannabis and tobacco use at the baseline. Our results indicate an increase in the incidence of lifetime substance use during medical training. Prior use of substance was associated with a higher chance of use after 2 years, while age and religiousness seem to reduce the chance of use.

Does Religiosity Predict Blood Donation in Brazil?

The aim of this study was to investigate the association of religiosity with blood donation in a representative/stratified sample of primary healthcare users of Ribeirão Preto, São Paulo, Brazil. A cross-sectional study was conducted using the Duke University Religious Index-DUREL (dimensions: organizational, non-organizational, and intrinsic religiosity). Odds ratios adjusted by sex and age were used as measures of association. A total of 1055 individuals participated (79.7% females; mean age = 40.6years); 23.3% had previously donated blood. Most reported having a religion and grew up in a religious environment. High frequencies of religiosity were observed. Similar DUREL scores were observed among participants who donated blood and those who did not. Family members and close friends had significant influence on participants' blood donation practices. Religiosity was not directly associated with blood donation despite the high prevalence and scores of religiosity. However, possible associations between religion and blood donation should consider mediating variables in future studies.

Quality of life, religiosity, and anxiety and depressive symptoms in liver transplantation candidates.

To evaluate quality of life, religiosity and anxiety and depressive symptoms in liver transplant candidates. An epidemiological and cross-sectional study carried out with liver transplant candidates attended at the outpatient clinic of a University Hospital from 2014 to 2016. Fifty (50) patients with a mean age of 52.5 years old participated in the study, predominantly male (58.0%), having access to primary education (48.0%), Model for End-Stage Liver Disease between 10-19 and having viral hepatitis as the main etiology. They presented an average quality of life score (4.1), high intrinsic religiosity index (5.6) and the presence of anxiety (52.0%) and depressive symptoms (48.0%). It was possible to observe an association between religiosity and quality of life in the worry domain, with higher non-organizational religiosity leading to higher quality of life; anxiety and depressive symptoms were not associated with quality of life and religiosity. However, patients with higher levels of education were more likely to present depressive symptoms. The analysis of quality of life and religiosity was significant, reinforcing the need for the care team to consider religiosity as a coping strategy for the disease.

The relationship between parent–young adult religious concord and depression

ABSTRACTThe study’s purpose was to evaluate the relationship between depressive symptoms in emerging adults (ages 18–24) and religious concordance/discordance with their parents (n = 161 dyads). Online surveys were distributed to young adults and a corresponding parent, evaluating religiosity, depressive symptoms (young adults only), and demographics. Regarding depressive symptoms among surveyed young adults, concordance for non-organizational religiosity (e.g., prayer/meditation; p = .005), and mother-young adult concordance were significantly inversely related (p = 0.0015), females (p = 0.001) were more likely to report depressive symptoms than males, and young adults with parental relationship asset (one parent: p = 0.0048; both parents: p = 0.0002) reported significantly lower depressive symptoms. Recommendations are discussed.

Correlation between religiosity, spirituality and quality of life in adolescents with and without cleft lip and palate.

ABSTRACTObjective:to correlate spirituality and religiosity with quality of life of adolescents with and without cleft lip and palate. Methods:cross-sectional and correlational study involving two groups: case group (n = 40) and comparison group (n = 40). The Duke University Religion Index (DUREL) and the World Health Organization Quality of Life Bref were used for data collection. The Mann-Whitney, Chi-Square, Student’s t-test and Pearson’s correlation tests were used in the statistical analyses, with a significance level of 5% (p ≤ 0.05). Results:organizational religiosity and overall quality of life were significantly higher in the case group (p = 0.031 and p = 0.012, respectively). As for quality of life, the Environment Domain was significantly higher in the case group (p < 0.001). In the correlation between religiosity and spirituality, non-organizational religiosity had a strong correlation (r = 0.62) with organizational religiosity (p < 0.001). In the correlation of religiosity and spirituality with quality of life, only a moderate correlation between spirituality and overall quality of life was identified (r = -0.35, p = 0.026). Conclusion:there was no relationship of religiosity and spirituality with quality of life among adolescents with cleft lip and palate for most aspects evaluated.

Spirituality, Religiosity, Quality of Life and Mental Health Among Pantaneiros: A Study Involving a Vulnerable Population in Pantanal Wetlands, Brazil.

This study aims to investigate the relationship between spirituality, religiosity (S/R), mental health and quality of life in a vulnerable population in the Pantanal wetlands of Brazil. A total of 129 individuals were interviewed. We examined mental health (Hospital Anxiety and Depression Scale), quality of life (SF-12), spirituality (self-spirituality rating scale), religiosity (DUREL) and R/S opinions. Individuals had high levels of spirituality, non-organizational and intrinsic religiosity, but low levels of religious attendance. Most participants said they would like to have their faith addressed by a health professional and that this approach would strengthen their trust on the doctors. Higher levels of spirituality were associated with less anxiety (β = - 0.236, p < 0.01) and depressive symptoms (β = - 0.398, p < 0.001); higher levels of non-organizational religiosity were associated with less anxiety (β = - 0.250, p < 0.01) and depressive symptoms (β = - 0.351, p < 0.001); and higher levels of intrinsic religiosity were associated with less depressive symptoms (β = - 0.315, p < 0.001). Quality of life was not associated with any religious/spiritual measures.

When reliance on religion falters: Religious coping and post-traumatic stress symptoms in older adults after multiple disasters

ABSTRACTIn 2005, Hurricane Katrina brought devastating losses to Gulf Coast communities. In this study, Katrina survivors answered open-ended questions about coping with hurricane-related challenges. The sample was partitioned into low and high scorers on a non-organizational religiosity scale. Content analyses revealed that low scorers described secular strategies, relied less on a church community in the aftermath of the storms, and exhibited active religious coping. High scorers referenced a greater need for God and faith, highly valued their church as a coping resource, and described passive religious coping strategies. Implications of the loss of familiar religious routines after disaster are discussed.

A Risk Typology for Depression in African Americans

ABSTRACTStudies report that African Americans are likely to experience severe, chronic, and disabling depressive symptoms leading to poor depression outcomes. There are several psychosocial and sociocultural factors that individually contribute to depression in African Americans (i.e. chronic stress, negative life events, negative social interaction, social support, and religiosity). However, African Americans are a heterogeneous population and the identification of subpopulations with distinct constellations of multiple co-occurring risk and protective factors may offer greater explanatory potential into depression burden for African Americans. This study used data from the American's Changing Lives Survey to identify risk types for depression in a national sample of African American adults and older adults (n = 1174). Latent class analysis results revealed a risk typology that included 3 distinct risk patterns for African Americans. Individuals in the High Protective/Low Risk Type (41%) had high levels of religiosity and social support. Those in the Moderate Protection/Low Risk Type (44%) had moderate levels of religiosity and social support. The Low Protection/Low Risk Type (15%) had low organizational and non-organizational religiosity and relatively low social support. All three types were marked by relatively low risk factors (i.e. negative events, financial stress, and negative social interaction). Multinomial logistic regression results suggested associations between demographic characteristics (i.e. gender, age, education, marital status), depressive symptoms, and risk type. Study results have implications for the development of depression interventions that are targeted to a specific risk type and tailored to the demographic profile of individuals likely to experience poor depression outcomes.

Religious and spiritual coping in people living with HIV/Aids.

evaluate the religiosity and the religious/spiritual coping of people living with HIV/Aids. descriptive, cross-sectional study with quantitative approach, conducted in a reference HIV/Aids outpatient clinic in a university hospital of Recife-PE, Brazil, from June to November 2015. At total of 52 people living with HIV/Aids (PLWHA) participated in the research, which employed own questionnaire, the Duke University Religion Index (DUREL), and the Religious/Spiritual Coping Scale (RCOPE). the sample presented high indices of organizational religiosity (4.23±1.66), non-organizational religiosity (4.63±1.50), and intrinsic religiosity (13.13±2.84). Positive RCOPE was used in high mean scores (3.66±0.88), and negative RCOPE had low use (2.12 ± 0.74). In total, use of RCOPE was high (3.77±0.74), having predominated the positive RCOPE (NegRCOPE/PosRCOPE ratio=0.65±0.46). it is evident the importance of encouraging religious activity and RCOPE strategies, seen in the past as inappropriate interventions in clinical practice.