Religious Individuals Research Articles

Public attitudes toward the use of human induced pluripotent stem cells: insights from an Italian adult population

IntroductionHuman induced pluripotent stem cells (hiPSCs), derived from reprogrammed adult somatic cells, hold significant promise for disease modelling, personalized medicine, drug discovery, and regenerative therapies. Public awareness and understanding of hiPSCs are crucial for advancing research in this field. However, limited data exists on the general population’s knowledge and attitudes toward their use.MethodsThis study aimed to assess the awareness and perceptions of hiPSCs among Italian adults through a web-based survey conducted via the EUSurvey platform, using a snowball sampling approach. The survey included demographic information and mandatory questions on knowledge, awareness, and concerns regarding hiPSC technology, with responses collected on a 3-point scale. Statistical analysis was performed using chi-squared tests, with significance set at p ≤ 0.05.ResultsOut of 1874 respondents, the majority were aged 18–35 years (40.5%), female (63.4%), and university-educated (67.2%). Among those familiar with hiPSCs (54.1%, n = 1,201), 95.3% expressed willingness to donate blood samples for hiPSC generation to treat individuals with incurable diseases. Concerns about current research and therapeutic applications were low (less than 20%), but nearly half of the respondents were hesitant or opposed to the use of hiPSCs in animal experiments and their commercialization by pharmaceutical companies. Increased skepticism was observed in older, less educated, religious individuals, and those who were not blood donors. Overall, the Italian public shows strong support for hiPSC-based therapies, though reservations exist around specific ethical and economic issues.DiscussionThese findings underscore the importance of addressing public concerns through targeted educational campaigns, not only in Italy but globally, to foster a more informed and supportive environment for advancing stem cell research and its clinical applications worldwide. Similar studies have been conducted in Japan, the United States, and Sweden, but there remains a need for all countries to engage with their citizens to better understand how stem cell research is perceived locally. Such engagement is crucial for guiding international strategies in personalized medicine and regenerative therapies, ensuring that emerging technologies are met with both ethical integrity and public trust.

Religiosity and Attitudes towards Robots: Results from a Global Survey

Religion is one lens in which people understand the world around them and interpret the world around them. However, it is unclear whether religion has an impact upon attitudes towards robots around the world. In this article, the authors investigate how an individual’s religiosity impacts upon perceptions of robots. The article investigates how an individual’s religiosity impacts attitudes towards robots, using data from a large-scale global survey of attitudes towards robots (N=1263). In order to investigate how religion impacts upon such perceptions, cluster, factor and regression analyses were used for data analysis. The findings illustrate that there are discernible clusters of individuals exhibiting different levels of religiosity and that these clusters have different perceptions of robots, showing as hypothesized, that more religious individuals are more likely to be robophobic than robophilic. The relationship between religiosity and attitudes towards robots is negative: less religious people show more positive attitudes towards robots. While there is clear indication that there is a relationship between religiosity and attitudes towards robots, religiosity does not have a particularly strong impact upon perceptions of robots. The analysis of the data illustrates that there are factors more clearly associated with perceptions of robots, meaning that while religiosity may have some impact on perceptions of robots, that there are more important attitudes and other factors that should be taken into consideration to encourage users to use robots in various service environments. In addition, in this particular research, there seems to be no notable relationship between perceptions of robots and demographics of individuals, illustrating that the age, gender, wealth, and education of an individual may not play a strong role in shaping perceptions of robots in service industries.

When Reality Meets Perception: Well-Being Effects of Objective and Subjective Person-Culture Matches in Religiosity

Previous research found that religious individuals report higher well-being when they live in a religious country—that is, when there is an objective match—or when they perceive their country as religious—that is, when there is a subjective match. Objective and subjective person-culture matches are typically considered different operationalizations of the same phenomenon. The present research, in contrast, suggests that objective and subjective matches are two conceptually distinct phenomena, each independently contributing to higher well-being: Across 24 countries ( N = 10,195), individuals tended to experience higher global, psychological, and physical well-being when both objective and subjective matches were high. Notably, only objective (but not subjective) matches were related to higher social well-being and life satisfaction, whereas only subjective matches were related to positive affect. Thus, jointly investigating objective and subjective matches is crucial to avoid incomplete or even incorrect conclusions about person-culture match effects on well-being.

Amphimeriasis in Ecuador-Prevalence, Knowledge, and Socio-Cultural Practices Among Indigenous Chachi and Montubios Populations: A Mixed-Methods Cross-Sectional Study.

Amphimerus, a liver fluke, is the causative agent of amphimeriasis, a foodborne disease acquired thought the consumption of infected raw or undercooked river fish-a practice embedded in traditional culinary customs. Amphimeriasis represents a significant public health issue and has been endemic in Ecuador since 2011, particularly among the Chachi Amerindians and Montubios populations residing in tropical ecoregions. By employing a mixed-methods research design, we conducted a community-based, cross-sectional study. A survey comprising of 63 questions on KAP was administrated in person to community members, health personnel, and academic staff in the two populations. Additionally, 67 semi-structured interviews were performed. Microscopy was achieved on 273 human and 80 dog fecal samples to detect Amphimerus eggs. A total of 86 questionnaires (54 Chachi) and 67 interviews (44 Chachi), out of 300 residents, were completed. Among the respondents, 31.4% were aware of Amphimerus, locally referred to as "liver worm". Although 79.1% reported not consuming raw fish, most admitted eating raw fish with lime juice and salt, a preparation known as "curtido", and 59.3% reported consuming smoked fish. Here, 86.1% of participants considered "liver worm" a serious disease, and 55.8% recognized raw or marinated fish as a potential transmission route. The Chachi showed a preference for smoked fish, whereas the Montubios favoured "curtido". The prevalence of Amphimerus infection was 23% in humans and 16.2% in dogs. Differences in KAP were observed between infected and non-infected individuals. Local health and academic personnel demonstrated insufficient knowledge about amphimeriasis. Some religious individuals refrained from participating, stating that they were "with God". Despite the high prevalence of Amphimerus infection in both humans and dogs, knowledge about the parasite, the disease, and its transmission routes remains limited. Health education initiatives should be designed to modify the population's KAP. It is crucial for national and local health authorities, as well as religious leaders, to be informed and actively involved in the prevention and control of amphimeriasis.

Did Religious Well-Being Benefits Converge or Diverge During the Early Stages of the COVID-19 Pandemic in Germany?

A large body of literature highlights the benefits of being religious in terms of subjective well-being. We examine changes to these so-called religious well-being benefits during the early stages of the COVID-19 pandemic in Germany and address the role of (formal and informal) social integration when explaining these changes. We empirically test two contrasting scenarios: The first scenario predicts a decrease in religious well-being benefits (convergence hypothesis), while the second scenario predicts an increase in religious well-being benefits (divergence hypothesis). We adopt a potential outcomes framework and apply marginal structural models and inverse probability of treatment weighting to nationally representative, longitudinal data including both pre- and during-pandemic periods. Thereby, we show that initial religious well-being benefits declined during the early stages of the COVID-19 pandemic in Germany. This decline was partly due to religious individuals’ perception of decreasing social integration. Our results challenge the widespread idea that religious individuals are better protected against crises.

Queer Experiences of Religion: How Marginalization within a Religion Affects Its Queer Members

We sought to understand how the mental state of religious queer individuals is affected by religious marginalization and queer identity. Using a multi-method approach, we analyzed data from 626 participants to assess how a queer status affected psychological distress and life satisfaction, the mediating effect of strength of faith on the relationship between the queer status and life satisfaction, and the moderating effect of experiences with marginalization on the relationship between the strength of faith, psychological distress, and life satisfaction. Queer status was found to have a significant impact on queer individuals’ psychological wellness and life satisfaction. Marginalization experiences decreased psychological wellness and life satisfaction. Our qualitative analyses add to these results, describing the weaponization of queer identity in religious settings. These results can be attributed to the strong main effects of queer status and strength of faith on psychological distress and life satisfaction rather than tertiary variables.

Religious practices, fasting, and individuals’ trading behavior: a natural experiment

Purpose This study aims to investigate the effect of seasonality caused by fasting as a religious practice on trading activity. Design/methodology/approach The authors use an unbiased sample of daily trading by individuals and institutions on the Boursa Kuwait. The authors use panel data on trading activities and Tobit regression models to examine the effect of Muslims’ religious practice of fasting during the holy month of Ramadan on trading behavior. Findings The authors find that during the holy month of Ramadan, Muslims’ religious practice of fasting leads to a decline in the frequency of both overall stock market trading and the ratio of individual trading volume to total trading volume. The authors find a significant decrease in individual buy-side trading as a proportion of total trading volume and simultaneously a significant increase in institutional buy-side trading. Practical implications This study’s findings have important implications for the main players in stock markets of countries with a Muslim majority. Market-makers should be aware of the significant increase in the proportion of institutional buy-side trading volume to total trading volume to minimize the cost of trading with better-informed traders (adverse selection). Originality/value To the best of the authors’ knowledge, this is the first study that investigates individuals’ trading activity during Ramadan.

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

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

“God is my vaccine”: the role of religion, conspiracy beliefs, and threat perception in relation to COVID-19 vaccination

AbstractReligious and conspiracy beliefs are based on the assumption that a potent force exists which is capable of affecting people’s destinies. According to compensatory control theory, the belief in such a potent external agent may serve to alleviate feelings of uncertainty and help restore a sense of control. This is of particular relevance and importance to attitudes and behaviour of religious individuals towards vaccinations during the Covid-19 pandemic, where a belief in such a potent external force controlling events and destinies may have lowered the sense of threat posed by Covid-19 and in turn reduced vaccination uptake. To test this, we conducted a cross-sectional study of highly religious adults in Poland (N = 213) and found that the number of COVID-19 vaccine doses taken was negatively predicted by conspiracy beliefs, perceived closeness to God, and frequency of church attendance, and positively predicted by the perceived COVID-19 threat. Furthermore, mediation analysis revealed that both conspiracy beliefs and perceived closeness to God were related to a decreased perception of the COVID-19 threat, which in turn led to a decreased number of vaccine doses received. Our study offers important insights for public health professionals and identifies further research pathways on conspiracy and religious beliefs in relation to health-related behaviours.

Infância, conselhos tutelares e agendas conservadoras: ativismo religioso para além das fronteiras da escola

This article analyzes the presence of religious individuals in guardianship councils and how occupying the debate on public policies for children and adolescents has become a space for producing legibility for certain individuals in politics. Thus, I intend to demonstrate that guardianship councils function as a kind of engagement technology, a place for exercising the most varied electoral pedagogies, serving as a space for training, testing, and learning for men and women who hold leadership positions in their faith communities – Evangelical churches or Catholic parishes –, without any political experience or experience as public servants.

American mental models of scientific versus theological prestige: a freelist analysis

ABSTRACT In much public discourse, “Christianity” and “Science” are conceptualized as incompatible belief systems that make competing ontological claims. From this perspective, scientists and theologians are rival knowledge specialists. Prestige is one of the ways we evaluate who we should trust, but we do not know whether the prestige of scientists and theologians is conceptualized similarly, and whether they really are seen as rival knowledge specialists by the bulk of the US population. To investigate this question, we use a free listing methodology to explore public attitudes toward prestigious academic theologians and physicists in a US sample. We find that for all participants, prestige in physics is overwhelmingly associated with forms of intelligence necessary to unravel complex questions about the nature of reality. By contrast, the prestige even of academic theologians is more strongly associated with piety, virtue, and charisma than it is with raw intelligence. They appear to be seen as social models rather than ontological experts. Furthermore, we find that while both religious and nonreligious individuals share a unified representation for prestigious physicists, this is not the case with prestigious theologians: virtue is more salient in Christian evaluations of theological prestige, while charisma is more salient for the nonreligious.

Pendidikan Karakter dalam Meningkatkan Spiritual Siswa Melalui Pembelajaran Madrasah Diniyah

Character education is the process of developing students' ability to behave positively, which includes improving various skills that make humans become religious individuals and able to carry out responsibilities as leaders in society. At Madrasah Diniyah Pondok Pesantren Nurul Jadid, character development is carried out through religious learning. This research aims to identify effective learning strategies in improving students' character and spirituality through learning at Madrasah Diniyah at Nurul Jadid Vocational School. This research uses qualitative methods, which focus on natural phenomena or symptoms. In qualitative research, the researcher is directly involved in the process and interactions, capturing meaning from the participant's perspective, not as an outside observer. The learning carried out includes Furudlul Ainiyah material, which aims to equip students with the ability to read and write the Al-Qur'an, understanding of Islamic law (Fiqh), creeds, and obedience in worship. This approach is expected to increase students' spirituality and positive character, as well as prepare them to become individuals capable of carrying out responsibilities in society. Madrasah Diniyah has an important role in forming students' character and spirituality, making them better prepared to face life's challenges with a strong moral and ethical foundation. It is hoped that this research can contribute to the development of effective learning strategies to improve student character and spirituality in religious education environments.

The nexus of fertility and politics: exploring the influence of social tolerance, religiosity, and political conservatism on the acceptance of assisted reproduction in Spain.

How do individual religious, political, and social tolerance orientations influence the acceptance of ART among Spanish citizens? Social tolerance and religiosity are predictive factors for the acceptance of ART, with more tolerant individuals and those with lower levels of religiosity being more accepting of ART; political conservatism mediates the relationship between social tolerance and acceptance of ART, particularly for left-leaning individuals. The rapid advancement of ART has raised questions about its societal acceptance, especially in the context of religious, political, and social beliefs. The analysis utilized data from the combined Europe Values Study and World Values Survey, comprising cross-sectional national surveys from 1981 to 2021. Each country's population was surveyed a maximum of seven times and a minimum of two times during this period. This study uses the cross-sectional data of 2021. After filtering for Spanish citizens and deleting cases with missing key variables, a sample of 1030 valid responses from Spanish citizens was obtained. Quotas were set for sex, age, and educational level, following guidance from the Spanish Statistics Institute. The study surveyed participants' attitudes towards ART, their religious and political orientations, and collected demographic information. The sample consisted of 51.7% women, most respondents were married or in common-law partnerships, and 61.6% had children. Catholicism was the dominant religion (53.0%) and a majority had completed secondary education (66.2%), with half earning over 1400 euros per month. Using two linear models to test hypotheses, the study found that social tolerance and religiosity significantly predict acceptance of ART, with more tolerant and less religious individuals being more accepting. Political conservatism mediated the relationship between social tolerance and ART acceptance, particularly among left-leaning individuals. This study is cross-sectional and based on self-reported data, which may have limitations. Additionally, the findings are based on a Spanish sample and may not be universally applicable. The results have significant implications for policymakers and healthcare professionals in the field of reproductive technologies. They also contribute to public debates on ethical considerations surrounding ART. This work was funded by the Mineco-FrontVida Program, Frontiers of Life, Social Change, and Changing Values Around the Beginning and End of Life (grant number PID2019-106882RB-I00), as part of the State Program for Knowledge Generation and Scientific and Technological Strengthening, and the State R&D Program Oriented to the Challenges of Society, 2019, Ministry of Science, Innovation, and Universities of Spain. The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest. N/A.

Quality of Life and Spiritual Health in Motorcycle Accident Survivors: An Analysis Using the SF-36 Questionnaire and Spiritual Scale

Abstract Introduction Motorcycle traffic accidents rate remained high in Taiwan letting post-trauma care an imperative issue. This study investigates the spiritual, psychological, and physical impacts of motorcycle traffic accidents in Taiwan, focusing on the role of the Injury Severity Score (ISS) in influencing quality of life (QOL) and spiritual well-being outcomes, aiming to enhance holistic recovery strategies for trauma survivors. Methods A prospective study was conducted from April 2022 to March 2024 in a level I trauma center. Patients aged 20 and above with trauma from motorcycle accidents were enrolled and divided into major (ISS ≥ 16) and non-major (ISS < 16) trauma groups. QOL and spiritual health were assessed using 36-item short-form general health survey measures (SF-36) and spiritual scale before discharge and six months later. Results Of 98 patients, we observed significant post-discharge declines in both physical and mental QOL scores, regardless of ISS. However, spiritual scores improved significantly after discharge, with notable enhancements in interpersonal relationships and adversity transcendence observed in patients with ISS < 16, but not in those with ISS ≥ 16. SF-36 analysis revealed that non-religious groups experienced significant declines in mental health scores post-discharge, unlike religious groups, which remained stable. Additionally, religious individuals showed significant post-discharge improvements in interpersonal relationships and adversity transcendence, while non-religious showed no improvement. This suggests a beneficial link between religious adherence and enhanced spiritual well-being. Conclusion Motorcycle accidents reduce QOL and heighten spiritual needs for survivors, regardless of accident severity categorized by ISS score. Integrating spirituality into rehabilitation processes can positively impact overall well-being. Holistic care, addressing physical, psychological, social, and spiritual needs, is vital for optimizing long-term recovery and improving prognosis in trauma survivors, especially in regions with high rates of traffic accidents like Taiwan.

Religiosity, Financial Risk Taking, and Reward Processing: An Experimental Study

AbstractThe present study investigated the extent to which financial risk-taking (FRT) perspectives and religiosity influenced an individual’s performance on financial decision-making tasks under risk and/or uncertainty. It further investigated the potential to measure this interaction using electro-encephalogram (EEG) assessments through reward-related event-related potentials (P3 and FRN). EEG data were collected from 37 participants undergoing four decision-making tasks comprising the Balloon Analogue Risk Task (BART), Iowa Gambling Test (IGT), Mixed-Gamble Loss-Aversion Task (MGLAT), and MGLA-Success Task (MGLAST). The present study found that BART performance may be affected by an interaction of FRT perspectives and religiosity. The physiological effects of task feedback were also distinguished between religious and non-religious individuals objectively with EEG data. Overall, while religiosity and FRT may not significantly influence IGT and MGLA performance, and interact with BART in a complex way, physiological reaction towards feedback after BART performance appears to be strongly affected by religiosity and FRT perspectives.

Religion, spirituality, and susceptibility to conspiracy theories: examining the role of analytic thinking and post-critical beliefs

Abstract The COVID-19 pandemic has increased the political and scholarly attention on conspiracy theories. Among other predictors, religious and spiritual influences on conspiracy beliefs have been widely discussed in the literature. We suggest analyzing the relationship between religion and spirituality on the one hand and conspiracy beliefs on the other hand from the perspective of religious information processing. Based on the Post-Critical Beliefs Scale (PCBS), we argue that literal interpretations of religious information are positively associated with conspiracy beliefs. Furthermore, we assume that individual differences in analytic cognitive style account for the relationship between religious attitudes, spirituality, and conspiracism. Using a quota sample of German adults, we find that literal interpretations of religious content positively correlate with conspiracy beliefs for the literal affirmation of transcendence (e.g., orthodoxy) and the literal disaffirmation of transcendence (e.g., atheism). These findings suggest that religious information processing is related to conspiracy beliefs for religious and nonreligious individuals. Moreover, our results show a stable association between holistic spirituality and conspiracy beliefs. The relationships between different types of religious attitudes, spirituality, and conspiracy beliefs hold, even after accounting for analytic (versus intuitive) thinking. The implications for the study of religious attitudes and conspiracy beliefs are discussed.

What Do We Know About the Influence of Believers' Religiosity on Happiness and Gratitude? - A Perspective for Clinical Practice.

The recognition of religion's significance in mental health has led to several scientific advances in diagnosis or treatment. In contrast, Vietnam is a multi-religious Southeast Asian country with a large number of believers, but there is almost no research addressing the impact of religiosity among Vietnamese believers on mental health concerns such as depression, happiness, and gratitude. Our cross-sectional study was focused on Vietnamese believers (N = 374), surveyed directly at different religious facilities in Vietnam. The present study was evaluated utilizing the partial least squares-structural equation modeling (PLS-SEM) methodology. The primary findings of the study indicate that (i) age was found to positively moderate the association between intrinsic religiosity and gratitude (β = 0.191, 95% CI [0.116, 0.277], p < 0.001); (ii) Intrinsic religiosity has a positive influence on depression-happiness scale (β = 0.276, 95% CI [0.168, 0.373], p < 0.001) and gratitude (β = 0.337, 95% CI [0.205, 0.466], p < 0.001); Moreover, (iii) gratitude has a positive influence on depression-happiness scale (β = 0.381, 95% CI [0.280, 0.491], p < 0.001); Finally, (iv) the study revealed that gratitude mediates the relationship between intrinsic religiosity and depression-happiness scale (β = 0.128, 95% CI [0.071, 0.197], p < 0.001). The findings of this study suggest that gratitude could potentially play a significant role in comprehending the association between religiosity and the levels of depression and happiness experienced by religious individuals in Vietnam.

Death anxiety and religiosity in a multicultural sample: a pilot study examining curvilinearity, age and gender in Singapore.

This study investigated the association between multidimensional death anxiety and religiosity in multicultural Singapore by examining potential variations by age and gender. We also explored the possibility of a curvilinear effect, where highly religious or non-religious individuals report lower death anxiety than moderately religious people, forming an inverted U-curve pattern. Data were collected from 110 participants using questionnaires that assessed death anxiety and religiosity. Parametric and non-parametric tests were then conducted. The findings showed that women had significantly higher death anxiety and religiosity than men, and highly and moderately religious people had significantly higher death anxiety than non-religious people. People of all age groups had similar levels of death anxiety. These findings highlight the importance of developing targeted death anxiety interventions that integrate spiritual aspects in Singapore so that clinicians can provide culturally competent care.

Study of social awareness regarding body donations for scientific and educational purposes.

The basis of teaching anatomy is the understanding of the body's structures using human cadavers. Body donation should be a fully conscious and voluntary act. There is a growing demand for human cadavers in medical universities. To meet these demands, it is necessary to understand the societal awareness regarding body donation. The study utilized a proprietary single-choice questionnaire while maintaining the anonymity of the respondents. The study included 1004 individuals, comprising 700 women and 304 men. The analysis employed the Mann-Whitney test, Pearson's chi-squared test with calculation of the Cramer's V coefficient. Among the respondents, 56.37% consider donating their bodies for scientific and educational purposes. Among the concerns associated with donation, fear of lack of proper respect for the remains by students (18.23%), family opposition (16.24%), and religious reasons (9.16%) were highlighted. Non-religious individuals are more inclined to donate their bodies for scientific and educational purposes than religious individuals (p < 0.001). Residents of rural areas and small towns are less likely to consider donating their bodies for scientific and educational purposes than residents of large cities (p = 0.002). As many as 85.76% of respondents believe that human remains are essential for effective anatomy education. Increasing public awareness of cadaver donation may contribute to increasing the effectiveness of anatomy teaching at medical universities.

Examining transdiagnostic factors among religious and spiritual individuals with comorbid eating disorders and post-traumatic stress disorders

ABSTRACT Eating disorders (EDs) have a harmful impact on the lives of millions of individuals in the United States. Research indicates that comorbid trauma could negatively impact treatment outcomes, reinforcing ED symptomology. Transdiagnostic approaches underscore experiential avoidance as a maintaining factor for EDs and other comorbid concerns, while mindfulness and adaptive coping help disrupt avoidance of emotional experiences. In addition to treatment approaches, clinicians must consider cultural identity factors, such as religion and spirituality (R/S), to engage in culturally responsive treatment. In the present study, we examined transdiagnostic factors in a clinical sample of 1153 individuals with comorbid EDs and post-traumatic stress disorder (99.6% of the sample), specifically considering differences between those who identified as religious, spiritual, or neither. Using a one-way analysis of variance, we found statistically significant differences in ED symptomology and adaptive coping scores across groups. Conversely, we found no statistically significant differences in mindfulness and experiential avoidance scores across groups. Despite the small effect sizes, these preliminary findings add to the existing body of research on R/S using a transdiagnostic framework, supporting the integration of spirituality into ED treatment to promote adaptive coping. Future research is needed to address the study’s limitations, such as exploring adaptive coping styles that may further explain these relationships.