Roman Szałachowski

Abstract: A growing number of researchers are testing potential problematic forms of religiousness that denote anxieties regarding sacred matters. However, only a few studies have assessed how religious/spiritual struggle is associated with positive outcomes. Because people’s coping responses to stressors are key determinants of their well-being, we expected that different coping strategies could be potential mediators between religious problems/tensions and life satisfaction. The research was conducted on a group of 744 Roman Catholics. We used the Religious Comfort and Strain Scale, Satisfaction with Life Scale, and Brief Coping Orientation to Problems Experienced (COPE) questionnaire. The outcomes show that religious comfort correlated positively with life satisfaction, while fear/guilt, negative emotions toward God, and negative social interactions surrounding religion correlated negatively with life satisfaction. Our research amplifies the understanding of the religious/spiritual struggles and life satisfaction relationship, mediated by “secular” coping strategies. It confirms that both religious and secular methods of experiencing different strains seem to coexist with multiple other strategies in the context of broadly understood life satisfaction.

Abstract: Based on Huber’s centrality of religiosity concept, a non-experimental research project was designed in a group of 178 women and 72 men, voluntary participants in online studies, quarantined at home during the first weeks (the first wave) of the pandemic, to determine whether and to what extent religiosity, understood as a multidimensional construct, was a predictor of the worsening of PTSD and depression symptoms in the conditions of the COVID-19 pandemic. The study made use of CRS Huber’s scale to study the centrality of religiosity, Spitzer’s PHQ-9 to determine the severity of depression, and Weiss and Marmar’s IES-R to measure the symptoms of PTSD. Our study, which provided interesting and non-obvious insights into the relationship between the studied variables, did not fully explain the protective nature of religiosity in dealing with pandemic stress. Out of five components of religiosity understood in accordance with Huber’s concept (interest in religious issues, religious beliefs, prayer, religious experience, and cult), two turned out to contribute to modifications in the severity of psychopathological reactions of the respondents to stress caused by the pandemic during its first wave. A protective role was played by prayer, which inhibited the worsening of PTSD symptoms, whereas religious experience aggravated them. This means that in order to interpret the effect of religiosity on the mental functioning of the respondents in a time of crisis (the COVID-19 pandemic), we should not try to explain this effect in a simple and linear way, because religious life may not only bring security and solace, but also be a source of stress and an inner struggle.

Abstract: Based on the concepts of Huber’s centrality of religiosity as psychosocial resource, a non-experimental, moderated mediation project was designed in a group of 176 women and 84 men, who voluntarily participated in an online study, analysing the relationship between the prayer and the fears (for health, economy/finances, social life and family relations) during the COVID-19 pandemic. Multiple regression analysis was used to determine the general tendency in dependencies between variables. Among the assessed components of religiousness crucial for alleviating the fears of the COVID-19 pandemic, two forms of prayer—Private Practice and Public Practice—turned out to be the most important. Private Practice seemed to appease the fears of threats to family and social relationships of persons assessed, while Public Practice was revealed as the predictor of intensifying of the general, summed up level of fears. The areas of health (illness threat) and financial security fears were not associated neither with prayer nor any other components of religiousness. It means a selective predictive associating of prayer with the appeasing of only specific types of fears, namely those of a social nature. The results obtained point to the importance of the addressed topic in the context of searching for psycho resources in coping with difficult situations and determining their impact.

Abstract: The religious dimension of life represents an important source of human strength, meaning, and coping for many people. However, the religious life is not always "smooth and easy" and can be associated with weak personal adjustment, poorer psychological well-being, and lower satisfaction. Yet, besides the direct relationship between these variables, some researchers postulate the existence of an indirect association that has not been fully explained by various psychosocial mediators. The aim of the present study was to verify whether self-esteem could be a potential mediator between religious strain and life satisfaction. The sample consisted of 607 adult Christians (49.6% women) aged between 18 and 79. We used the Religious Comfort and Strain Scale, the Satisfaction with Life Scale, and the Rosenberg Self-Esteem Scale. Consistent with our hypotheses, life satisfaction positively correlated with religious comfort and was negatively associated with fear/guilt, negative emotions toward God, and negative social interactions surrounding religion. The same pattern of results was shown in the case of self-esteem. Moreover, the outcomes obtained from bootstrap sampling (5000) with a 95% confidence interval indicated a significant role of self-esteem as a mediator in all of the relationships between: (1) religious comfort and life satisfaction; (2) fear/guilt and life satisfaction; (3) negative emotions toward God and life satisfaction; and (4) negative social interactions surrounding religion and life satisfaction.

Abstract: Os termos religiao, religiosidade, espiritualidade e ancestralidade sao tradicionalmente empregados com base em distincoes terminologicas que consideram embates e sinteses epistemologicas em diferentes campos do saber, como a Psicologia, a Filosofia e a Psicologia da Religiao, por exemplo. Pensando nos distanciamentos e nas aproximacoes entre esses termos, o objetivo deste estudo teorico e problematizar o modo como tais expressoes tem sido empregadas nas producoes cientificas e nas praticas localizadas nas chamadas ciencias da saude. Observamos neste campo discursivo, por exemplo, um predominio da expressao espiritualidade, de modo que tais producoes a consideram mais apropriada por esta se apresentar mais apartada de referencias religiosas e que poderiam, de algum modo, colocar em xeque a laicidade das praticas em saude. Assim, oferecemos a possibilidade do uso combinado da expressao religiosidade/espiritualidade (R/E) como forma de cotejar as possiveis tensoes existentes entre as mesmas e com vistas a fornecer indicios para uma assistencia em saude que efetivamente possa se valer desses dominios para a promocao de um cuidado integral e humanizado.

Abstract: The processes of institutionalising religion as a social phenomenon are usually connected with its role as a medium between the sacred and the secular.1 A characteristic aspect of these processes is the creation of religion-based relations between the spiritual experience shared by people and the institutional manifestation of religion in the political domain, including the legitimisation of power by religious authorities.2 The political link between throne and temple can have diverse expressions existing within the universum whose extremes are: a confessional state where institutions are subjected to religious power on the one hand, and, on the other hand, a state where religion does not affect politics at all. These extreme varieties are rather theoretical in nature, first of all due to the impact of the community and its will concerning these relations. Religion may also serve as, for example, a moderator of attitudes to and opinions on social and political institutions,3 or as a factor supporting engagement in initiatives which require civic participation.4 Religion is a factor that diversifies political attitudes. The classic concept by Seymour M. Lipset and Stein Rokkan treats the religious/secular division as one of the four cleavages (the others are centre/periphery, urban/rural and capital/labour)5 determining the political structure of communities in democratic states. The character of democratic transformation in post-communist countries clearly shows the specificity of the cleavage development. Herbert Kitschelt points out the formation role of the division into “religious fundamentalists” and “secular libertarians” that inte-

Abstract: Religious and spiritual (r/s) struggles have been robustly linked to negative outcomes, such as greater psychological distress, reduced well-being, and difficulty finding meaning in life. R/s struggles, however, do not inevitably lead to decline. Many people report post-traumatic and spiritual growth through their r/s struggles, even though correlational studies linking r/s struggles to perceptions of growth have produced mixed results. How do we make sense of this overall pattern of findings? Perhaps growth following r/s struggles occurs under certain conditions. Prior conceptual work by Pargament suggests that specific aspects of one’s orienting system (i.e., the confluence of r/s, dispositional, and psychosocial factors which help guide people in their search for significance and purpose) may play a pivotal role in predicting growth or decline in the wake of an r/s struggle. In the present empirical study, we expected to find that among r/s strugglers, those with orienting systems marked by greater wholeness would be more likely to report growth and less decline. Four dimensions of greater wholeness (purposiveness, breadth and depth, life affirmation, cohesiveness) were measured by the presence of meaning in one’s life, self-control, universality, optimism, compassion, openness to change while tolerating doubt, and a collaborative problem-solving relationship with God. We tested these hypotheses using data from a cross-sectional study (N = 1162) of undergraduates at three universities. Results generally supported our hypotheses, with a few exceptions. Greater wholeness was associated with reports of more growth and less decline after an r/s struggle.

Abstract: A growing corpus of literature has explored the influence of religion on economic attitudes and behavior. The present paper investigates the effect of religion on labor market performance using a novel approach to control for the endogeneity of religion. It proposes contingency experience, individual experiences of existential insecurity, as an instrumental variable of a person’s religiosity. The empirical analysis uses data from a household survey in South Africa specifically designed for this study. The econometric approach is the estimation of instrumental variable ordered probit and linear probability models. Using the Centrality of Religiosity Scale (CRS), the analysis differentiates between effects of individual religious intensity and of religious affiliation. The findings show that individual religiosity, measured in the CRS, has a robust and positive effect on labor market performance. Religious affiliation does not seem to affect labor market performance. The positive effect on religiosity is documented in a set of ordered and binary outcome models across different indicators of labor market performance. The study concludes that the intensity of belief exerts an influence on labor market attitudes and outcomes, while affiliation in religious communities (indicating different content of belief) does not seem to make a difference.