Religious Coping Styles Research Articles

Religious Coping Style as a Predictor of the Severity of Anorectic Symptomology

A review of the literature concerning the relationship between anorexia nervosa (AN) and religion reveals two disparate themes: religion as a cultivator of AN, and religion as a recovery benefactor. The purpose of the present study was to address this discrepancy by exploring one factor—religious coping style—suspected to influence the role religion assumes in the lives of individuals with AN. A sample of 134 women who self-identified as having received an AN diagnosis completed measures of religious coping style and anorectic symptomology. Analyses revealed that religious coping style significantly predicted severity of anorectic symptomology.

Assessing Spirituality: The Relationship Between Spirituality and Mental Health

This research study investigated the possible relationship between two spirituality variables (religious coping styles and spiritual well-being) and two psychological variables (anxiety and depression). Also studied were differences between those who self-disclosed a spiritual/religious identify and those who did not. Although a relationship was not noted between religious coping styles and the psychological variables, significance was reported in the relationship between spiritual well-being and both psychological variables. Overall, this study finds that individuals reporting higher levels of religiosity and spiritual well-being may also experience a reduction in mental and emotional illness.

Associations among Religious Coping, Daily Hassles, and Resilience

The purpose of this study is to examine relationships among religious coping styles, the experience of daily hassles, and resiliency. Through the use of a set of questionnaires, positive and negative religious coping styles (Brief RCOPE) are identified and analyzed in relation to a direct measure of resiliency (CD-RISC), level of psychological distress (BSI), and level of daily hassles (BCSHS). Negative religious coping is positively related to psychological distress, while individuals who experience more daily hassles but use higher levels of positive religious coping have greater resiliency than individuals who use higher levels of negative religious coping. Additionally, the combination of daily hassles, major life stressors, level of positive religious coping, and resiliency accounted for a significant proportion of the variability in psychological distress. Post hoc analyses removed questions of spirituality from the resiliency scale that could possibly overlap with the measure of religious coping. These exploratory analyses indicate that negative religious coping is negatively correlated with non-spiritual resiliency. Exploratory analyses also indicate that individuals who experience more daily hassles but use higher levels of positive religious coping do not have greater levels of non-spiritual resiliency than individuals who use negative religious coping.

Enfrentamento religioso e política: as lições da resposta à Aids

Religious coping with illness and the interactions among diverse forms of religiosity have posed challenges for the practice of health professionals, especially when sexuality is involved. What lessons can coping with AIDS offer? Based on archival research, case studies, workshops, and interviews, this article discusses the response to AIDS through the perspective of religious leaders who lived through its fi rst decades in Sao Paulo, Brazil. Notions of solidarity, human rights, and ecumenicalism were articulated in the construction of the social response to the epidemic, including prevention efforts centered on condom use. These ideas expressed the historical period when mobilization for democracy post-dictatorship paralleled the AIDS crisis emergence. As in other religious traditions, “humanist-Catholics” in the government shared this perspective with their peers in the higher rungs of the Church, producing a “collaborative” religious coping style. In the Catholic responses, people with AIDS, including priests and seminarians, were cared for with the support from the Archdiocese, while the strained internal debate created opposition among “pastoralists” and followers of Liberation Theology and “canonists”, especially in the fi eld of prevention in which the Vatican delivered a discourse of a moral and “delegating” style of coping. Religious followers in whatever position – followers, clergy, authorities – produce and reproduce discourses on religious coping available in their socio-cultural and political contexts; its symbolisms remain implicated in personal coping – with cognitive, emotional and behavioral effects. Religious coping cannot be reduced to individual behavior and its relationship with dogma, the sacred and the transcendental. A broader comprehension of its psychosocial and institutional-political dimensions, as well as the interaction with the lived religiosity will enhance the research and the professional practice.

Afrontamiento religioso y política: Las lecciones de la respuesta al SIDA

Religious coping with illness and the interactions among diverse forms of religiosity have posed challenges for the practice of health professionals, especially when sexuality is involved. What lessons can coping with AIDS offer? Based on archival research, case studies, workshops, and interviews, this article discusses the response to AIDS through the perspective of religious leaders who lived through its fi rst decades in Sao Paulo, Brazil. Notions of solidarity, human rights, and ecumenicalism were articulated in the construction of the social response to the epidemic, including prevention efforts centered on condom use. These ideas expressed the historical period when mobilization for democracy post-dictatorship paralleled the AIDS crisis emergence. As in other religious traditions, “humanist-Catholics” in the government shared this perspective with their peers in the higher rungs of the Church, producing a “collaborative” religious coping style. In the Catholic responses, people with AIDS, including priests and seminarians, were cared for with the support from the Archdiocese, while the strained internal debate created opposition among “pastoralists” and followers of Liberation Theology and “canonists”, especially in the fi eld of prevention in which the Vatican delivered a discourse of a moral and “delegating” style of coping. Religious followers in whatever position – followers, clergy, authorities – produce and reproduce discourses on religious coping available in their socio-cultural and political contexts; its symbolisms remain implicated in personal coping – with cognitive, emotional and behavioral effects. Religious coping cannot be reduced to individual behavior and its relationship with dogma, the sacred and the transcendental. A broader comprehension of its psychosocial and institutional-political dimensions, as well as the interaction with the lived religiosity will enhance the research and the professional practice.

Relationship Between Religiosity and Conduct Problems Among African American and Caucasian Adolescents

This study investigated the relationship between religiosity and conduct problems in a racially diverse sample of high school aged adolescents (ages 13–19) who attended public schools in a large metropolitan area. The results of the study found racial and gender differences in religiosity: African American adolescents were more likely to attend church, describe themselves as very religious and use Collaborative and Deferring religious coping styles; they were less likely to use Self-Directing religious coping styles when compared to Caucasian adolescents. Females were more likely to be involved in church activities, use a Collaborative religious coping style and tended to be less likely to use a Self-Directing religious coping style when compared to males. The results of multiple regression analyses, after controlling for race, gender, and self-reported religiousness found that Self-Directing and Deferring religious coping styles were risk factors for conduct problems; there was no relationship between Collaborative religious coping and conduct problems. The findings from the study provide additional support for the importance of considering religiosity, race and gender when examining mental health outcomes in adolescents and have implications for the development of mental health interventions for adolescents.

Coping styles, depressive symptoms and race during the transition to adulthood

In this study, we investigated the relationship between religious coping and depressive symptoms for 467 Black and White American college students from two large Midwestern Universities. We also examined the effects of different religious coping styles on depressive symptoms by race. Chi-square tests indicated that Blacks reported greater use of active and passive religious coping styles in comparison to Whites. Multivariate regression analyses indicated that neither active nor passive religious coping was independently related to depressive symptoms for Blacks or Whites, however, coping without invoking religious beliefs was related to fewer depressive symptoms for Blacks (ß = −0.329, p = 0.001). The results may provide evidence of race differences in religious coping patterns that exist during the transition to adulthood and that Black American young adults may utilise religious coping methods to mitigate psychological distress independent of other indicators of religiosity like church attendance and clergy support, which tend to increase with age.

Relationship of adherence determinants and parental spirituality in Cystic Fibrosis

The course of cystic fibrosis (CF) progression in children is affected by parent adherence to treatment plans. The Theory of Reasoned Action (TRA) posits that intentions are the best behavioral predictors and that intentions reasonably follow from beliefs ("determinants"). Determinants are affected by multiple "background factors," including spirituality. This study's purpose was to understand whether two parental adherence determinants (attitude towards treatment and self-efficacy) were associated with spirituality (religious coping and sanctification of the body). We hypothesized that parents' attitudes toward treatment adherence are associated with these spiritual constructs. A convenience sample of parents of children with CF aged 3-12 years (n = 28) participated by completing surveys of adherence and spirituality during a regular outpatient clinic visit. Type and degree of religious coping was examined using principal component analysis. Adherence measures were compared based on religious coping styles and sanctification of the body using unpaired t-tests. Collaborative religious coping was associated with higher self-efficacy for completing airway clearance (M = 1070.8; SD = 35.8; P = 0.012), for completing aerosolized medication administration (M = 1077.1; SD = 37.4; P = 0.018), and for attitude towards treatment utility (M = 38.8; SD = 2.36; P = 0.038). Parents who attributed sacred qualities to their child's body (e.g., "blessed" or "miraculous") had higher mean scores for self-efficacy (airway clearance, M = 1058.6; SD = 37.7; P = 0.023; aerosols M = 1070.8; SD = 41.6; P = 0.020). Parents for whom God was manifested in their child's body (e.g., "My child's body is created in God's image") had higher mean scores for self-efficacy for airway clearance (M = 1056.4; SD = 59.0; P = 0.039), aerosolized medications (M = 1068.8; SD = 42.6; P = 0.033) and treatment utility (M = 38.8; SD = 2.4; P = 0.025). Spiritual constructs show promising significance and are currently undervalued in chronic disease management.

Assumptive Worldviews and Religious Coping With Bereavement and Type 2 Diabetes

This study explored the effects of deferring and self-directed religious coping on the assumptive worldviews of women following the death of a child, the death of another friend or family member, or diagnosis with type 2 diabetes mellitus (n = 284). Participants completed the World Assumptions Scale (Janoff-Bulman, 1989), the Religious Problem-Solving Scales (Pargament et al., 1988), and the Deistic and Supportive but Nonintervening God Scale (Phillips, Pargament, Quinten, & Crossley, 2004). Women who had lost a child saw the world as least meaningful, followed by women otherwise bereaved, followed by women diagnosed with diabetes. Different religious coping styles offered different advantages in coping with these stressors. Across groups, deferring coping was associated with greater world meaning, whereas self-directed coping was associated with greater self-worth. The findings are discussed in the context of previous research finding inconsistent relationships between deferring and self-directed religious coping styles and adjustment.

Comparative Study of Mental Health Status of New Students Entering the Year 2004 and 2006 University of Tehran

In the present study to compare the profile of mental health knowledge and the year 2004 and 2006 when students entering the university level and identify their vulnerability to drug use and suicide, and risk and protective factors in front of students, social and psychological injuries, a comprehensive questionnaire formulation and screening for all new incoming students in both years were used. Based on these findings come on the major factors that promote mental health and major barriers students a variety of risks (suicide. Drugs) include access to social protection and utilization of religious beliefs and coping styles stress. Similarly, the role of cultural institutions and media on the subject of religion should not be forgotten.

Do Religious Coping Styles Moderate or Mediate the External and Internalized Racism-Distress Links?

The purpose of this study was to examine the potential moderating and mediating roles of positive and negative religious coping styles in the relationship between external and internalized racism and African American persons’ psychological distress. Participants included 269 African Americans who completed a web-based Internet survey. Results revealed that negative religious coping styles partially mediated the relationships between racist events and internalized racism and psychological distress. No support was found for the mediating role of positive religious coping or for the moderating roles of positive and negative religious coping in the links between racist events and internalized racism and psychological distress. Research and practice implications are discussed.

Divorce, Religious Coping, and Depressive Symptoms in a Conservative Protestant Religious Group

A long tradition of research demonstrates that divorce is a risk factor for depressive symptoms. Although a growing literature examines links between religious factors and marital quality and stability, researchers have neglected the role of religion in successful or problematic coping following divorce. Building on Pargament's seminal work on religious coping, we outline relevant theory concerning several specific religious coping styles. Hypotheses are then tested using data from a large sample of members of the Seventh‐day Adventist denomination. Results indicate that several types of religious coping bear a direct inverse association with depressive symptoms and also buffer the deleterious effects of divorce on this outcome. Several promising future directions and suggestions for practitioners are identified.

Predictors of parenting stress among Malaysian mothers of children with Down syndrome

Having children with intellectual disability can be stressful for most parents. Currently there are very few studies focusing on parenting stress among mothers of children with Down syndrome (DS) in Asia. The present study examined the level of parenting stress experienced by Malaysian mothers of children with DS and evaluated the child and maternal factors that contributed to parenting stress based on Hill's ABC-X Model (Hill 1949). We conducted a cross-sectional study of mothers of children with DS between the ages of 2-12 years during February-June 2008 in Kedah, a state in Peninsular Malaysia. We used self-administered questionnaires to gather data on parenting stress, child's birth history and current behavioural problems, as well as the maternal sociodemographic characteristics, coping styles and psychological well-being. Parental Stress Scale (PSS) was used to assess parenting stress. Measures of child's behavioural problem using Pediatric Symptom Checklist, mother's coping style using Carver et al. (1989) COPE inventory and their psychological well-being using Lovibond and Lovibond (1995) DASS21, a scale assessing depression, anxiety and stress were also carried out. The 147 mothers who participated in the study had an average age of 43.1 years (SD = 7.6 years), of whom 94.6% were married, 57.1% had secondary level education and 28.6% were working outside their home. Based on PSS, mean parenting stress was 37.6 (SD = 8.1). Parenting stress was significantly higher among mothers who reported having children with behavioural problems. However, parenting stress was modified by positive coping styles and negative maternal psychological well-being. The final model based on hierarchical regression analysis identified maternal depression and lack of acceptance as significant predictors of parenting stress rather than child's behavioural problems. Mean parenting stress among mothers of children with DS significantly differed by behavioural problems in their children. Parenting stress is also significantly correlated with frequent use of acceptance, religious and optimist coping styles, and presence of maternal depressive, anxiety and stress symptoms. However, hierarchical regression analysis identified maternal depression and lack of acceptance of having a child with DS as the most significant predictors of parenting stress in these mothers.

The Importance of Purpose in Life in an Older British Methodist Sample: Pastoral Implications

This article reports the main findings of a quantitative and qualitative empirical study of the well-being of more than 400 older British Methodists measured in terms of their continuing purpose in life. Independent variables include personality, life experience, religious coping, attitudes to death, and religiosity variously measured. Its theoretical basis is drawn from Frankl and Tornstam. The main findings are that purpose in life is positively related to a collaborative religious coping style, an approach-centred death attitude, intrinsic religiosity, and spiritual transcendence. Although purpose decreases with age, gerotranscendence is shown to increase. The pastoral implications of these findings are discussed.

Does God Matter? Religious Content and the Evaluation of Comforting Messages in the Context of Bereavement

Many people use religious belief and practice as a resource for coping with distress. However, the influence of religious content in comforting messages has yet to be examined. The current study was designed to examine how comforting messages that vary in person centeredness and incorporate different kinds of religious content are evaluated by people who vary in intrinsic religiosity and styles of religious coping. College students ( N = 312) were asked to imagine that a grandparent had died and to evaluate the perceived quality of comforting messages representing different levels of person centeredness and types of religious content. They also completed measures of intrinsic religiosity and religious coping style. Results indicate not only a preference for messages with deferring religious content (in which God is described as responsible for helping the individual cope with the loss) but also variation in evaluation as a function of intrinsic religiosity and religious coping style.

I Just Believe in Me: Narcissism and Religious Coping

This article reports on a study of the relationship between narcissism, as an important personality trait in individualistic societies, and religious styles of coping. We distinguish between two dimensions of narcissism: overt and covert narcissism, and four different styles of religious coping: self-directing, collaborative, deferring and receptive. The study was carried out by inviting 116 students to complete questionnaires about narcissism and religious coping. It revealed a positive correlation between covert narcissism and the collaborative, deferring and receptive styles of religious coping, and a negative correlation between covert narcissism and the self-directing style. Overt narcissism only had a positive correlation with the receptive style. The article discusses in detail the significance of the relationships between narcissism and styles of religious coping.

Parents' Religious Coping Styles in the First Year After Their Child's Cystic Fibrosis Diagnosis

Parents of children diagnosed with cystic fibrosis described it as “devastating.” Given religion's importance to many Americans, parents may utilize religious coping. Relatively little is known about parents' use of religious coping to handle their child's illness. Interviews with 15 parents about their use of religion in the year following their child's cystic fibrosis diagnosis were coded for religious coping styles. Sixteen styles were identified. Positive religious coping styles were more frequent than negative styles (previously associated with poorer health outcomes), and occurred more frequently than in other studies. Religious coping styles used to make meaning, gain control, or seek comfort/intimacy with God were equally prevalent. The most common styles were: Pleading, Collaboration, Benevolent Religious Reappraisals, and Seeking Spiritual Support. Parents described active rather than passive coping styles. Religious coping involving religious others was rare. Clinical attention to negative religious coping may prevent it becoming chronic and negatively affecting health.

Is Religious Coping Associated with Cumulative Health Risk? An Examination of Religious Coping Styles and Health Behavior Patterns in Alzheimer’s Dementia Caregivers

The current study explored the relationship between religious coping and cumulative health risk associated with health behavior patterns in a sample of 256 Latina and Caucasian female caregivers of elderly relatives with dementia. Primary analyses examined the relationship between religious coping (both positive and negative) and an overall index of cumulative health risk. Secondary analyses were conducted on the individual health behaviors subsumed in the broader index. Findings revealed that negative religious coping was significantly associated with increased cumulative health risk. Positive religious coping was predictive of decreased cumulative health risk among Latina caregivers but not among Caucasians. Negative religious coping was significantly associated with both an increased likelihood for weight gain and increased dietary restriction. Positive religious coping was associated with decreased likelihood for weight gain in Latinas. Implications for both caregivers and clinicians are discussed.

Religious Coping and Life-Prolonging Care

To the Editor: The study on religious coping and use of intensive life-prolonging care near death in patients with advanced cancer by Dr Phelps and colleagues showed that positive religious coping was associated with receipt of intensive life-prolonging medical care near death. The instrument used to measure positive religious coping, the Brief RCOPE, presupposes an image of God as someone who personally interacts with people. However, empirical research in several countries outside the United States indicates that many people have a nonpersonal image of God. Adherence to a nonpersonal image of God could result in a very different coping style, with more acceptance at the end of life and without life-prolonging medical care. Therefore, when discussing prognosis and treatment options with terminally ill patients, clinicians should not just examine whether patients adhere to a positive religious coping style but should explore their religious beliefs and values in a more balanced way. Because many clinicians feel uncomfortable discussing religious and spiritual issues at the end of life, well-developed training programs for clinicians are needed.

Religious Coping and Life-Prolonging Care

To the Editor: The study on religious coping and use of intensive life-prolonging care near death in patients with advanced cancer by Dr Phelps and colleagues showed that positive religious coping was associated with receipt of intensive life-prolonging medical care near death. The instrument used to measure positive religious coping, the Brief RCOPE, presupposes an image of God as someone who personally interacts with people. However, empirical research in several countries outside the United States indicates that many people have a nonpersonal image of God. Adherence to a nonpersonal image of God could result in a very different coping style, with more acceptance at the end of life and without life-prolonging medical care. Therefore, when discussing prognosis and treatment options with terminally ill patients, clinicians should not just examine whether patients adhere to a positive religious coping style but should explore their religious beliefs and values in a more balanced way. Because many clinicians feel uncomfortable discussing religious and spiritual issues at the end of life, well-developed training programs for clinicians are needed.