Showing papers in "Journal of Religion & Health in 2017"
TL;DR: It is argued that betrayal and spirituality should be core components for understanding, defining and addressing moral injury and supports the role of chaplains being involved in the holistic care and rehabilitation of those affected by moral injury.
Abstract: This article explores the developing definition of moral injury within the current key literature Building on the previous literature regarding 'Moral Injury, Spiritual Care and the role of Chaplains' (Carey et al in JORH 55(4):1218-1245, 2016b doi: 101007/s10943-016-0231-x ), this article notes the complexity that has developed due to definitional variations regarding moral injury-particularly with respect to the concepts of 'betrayal' and 'spirituality' Given the increasing recognition of moral injury and noting the relevance and importance of utilizing a bio-psycho-social-spiritual model, this article argues that betrayal and spirituality should be core components for understanding, defining and addressing moral injury It also supports the role of chaplains being involved in the holistic care and rehabilitation of those affected by moral injury
78 citations
TL;DR: Comprehensive, evidence-based studies are used to evaluate the nature of religiosity that can be used in clinical studies and conclude that religiosity is multidimensional in nature and ultimately associated with inherent protection against diseases and overall better quality of life.
Abstract: Religiosity is a factor involved in the management of health and diseases/patient longevity This review article uses comprehensive, evidence-based studies to evaluate the nature of religiosity that can be used in clinical studies, thus avoiding contradictory reports which arise from misinterpretation of religiosity We conclude that religiosity is multidimensional in nature and ultimately associated with inherent protection against diseases and overall better quality of life However, a number of untouched aspects of religiosity need to be investigated further before we can introduce religiosity in its fully functional form to the realm of health care
77 citations
TL;DR: The findings showed that subjects with anxiety or depression used more negative religious coping and had lower non-organization religiosity, which could help to reduce psychological distress in cancer patients.
Abstract: There is a lack of studies looking into religiosity and religious coping in cancer patient. In this cross-sectional study, we examined the religiosity using Duke University Religion Index, religious coping using Brief Religious Coping Scale, anxiety and depression based on Hospital Anxiety and Depression Scale among 200 cancer patients. The association between religiosity and religious coping with anxiety and depression was studied. The findings showed that subjects with anxiety or depression used more negative religious coping and had lower non-organization religiosity. Hence, measurements in reducing negative religious coping and encouraging religious activities could help to reduce psychological distress in cancer patients.
77 citations
TL;DR: The study shows that the claim has proven to be true by a vast majority of the surveys irrespective of religion, gender, nationality or race, and although Muslims seems to be the happiest, it requires further verification.
Abstract: Happiness is a feeling that is desired by every human being. To achieve happiness, human try various routes like, to gain financial superiority, fame, entertainment, assets and so on. But on the contrary, religiosity is claimed to be a technique to attain purpose in life, mental health, physical well-being and internal peace, which ultimately leads to happiness in life. This study analyses the studies conducted in last two decades toward understanding the relationship between religiousness and happiness. These studies have been organised in terms of the religions, geographic locations, scales and significance. The study shows that the claim has proven to be true by a vast majority of the surveys irrespective of religion, gender, nationality or race. Although Muslims seems to be the happiest, it requires further verification.
59 citations
TL;DR: It was found that the Cronbach’s alpha and construct reliability of both factors associated with the SWBS were above 0.7 and the findings supported two factors: relation with God and relation with life.
Abstract: The purpose of this study was to assess the psychometric properties of the Persian version of Spiritual Well-Being Scale (SWBS) in patients with acute myocardial infarction. A multisite, cross-sectional survey was employed to determine the instrument’s reliability (Cronbach’s α and construct reliability) and validity (face, content, and construct). Using systematic sampling of adult outpatients at primary care clinic sites in the Qazvin City, Iran (N = 300), it was found that the Cronbach’s alpha and construct reliability of both factors associated with the SWBS were above 0.7. The construct validity of the scale was determined using exploratory factor analysis. The findings supported two factors: relation with God and relation with life. Further investigation through confirmatory factor analysis (eigenvalues of greater than one) confirmed a third factor construct associated with the SWBS. A total of 50.65 % of the variance were explained by these three factors. The overall findings of the study demonstrated that the SWBS is a valid and reliable instrument that has potential utility in future research and clinical practice settings.
57 citations
TL;DR: Investigation of the relationship between spirituality and quality of life of Jordanian women diagnosed with breast cancer found a positive linear relationship was found and spiritual intervention could contribute to increased functional, social, and physical well-being and enhance the total health and QoL of women diagnosedWith breast cancer.
Abstract: The aim of the study was to investigate the relationship between spirituality and quality of life (QoL) of Jordanian women diagnosed with breast cancer. Descriptive cross-sectional design was conducted using a convenient sample of 150 Jordanian women with breast cancer at King Hussein Cancer Center. Participants completed the Arabic version of the Functional Assessment of Chronic Illness Therapy-Spiritual Well-being. A positive linear relationship was found between spirituality and QoL, r = 0.67, p = 0.000. The highest score of correlation was seen between spirituality and the functional domain, r = 0.63, p = 0.000. Spiritual intervention could contribute to increased functional, social, and physical well-being and enhance the total health and QoL of women diagnosed with breast cancer.
46 citations
TL;DR: All cross-sectional research on religion and health should be interpreted in light of such opposite epidemiological forces potentially diluting each other, according to the reason for this novel finding in a population of 3000 young Danish twins.
Abstract: Research suggests opposite epidemiological forces in religion and health: (1). Faith seems to move mountains in the sense that religion is associated with positive health outcomes. (2). Mountains of bad health seem to move faith. We reflected on these forces in a population of 3000 young Danish twins in which all religiosity measures were associated with severe disease. We believe the reason for this novel finding is that the sample presents as a particularly secular population-based study and that the second epidemiological force has gained the upper hand in this sample. We suggest that all cross-sectional research on religion and health should be interpreted in light of such opposite epidemiological forces potentially diluting each other.
43 citations
TL;DR: To provide appropriate care to and prevent mental health problems among Isan women who convert from Buddhism to Islam, and other women in similar contexts, health providers need to enhance their understanding of conversion and to be aware of life experiences that impact on their emotional well-being.
Abstract: Religious conversion can have a profound impact on individual mental health and emotional well-being. These changes may need specific nursing care. In this article, we describe the lived experiences of 21 women who converted from Buddhism to Islam and who live in Isan, the northeast region of Thailand. The data derive from in-depth interviews, natural conversations, and observations. Thematic analysis revealed two dominant themes: women’s sense of happiness in their new faith, and their suffering following from and as a result of their conversion. To provide appropriate care to and prevent mental health problems among Isan women who convert from Buddhism to Islam, and other women in similar contexts, health providers need to enhance their understanding of conversion and to be aware of life experiences that impact on their emotional well-being.
42 citations
TL;DR: It is found out that spiritual care on the basis of MATCH guideline improved the level of not only spiritual well-being but general well-well-being also in both the patients and their primary caregivers.
Abstract: Spiritual care is still in infancy stage all over the globe including India. The present study was an original study evaluating the role of spiritual care in cancer patients and their primary caregivers regarding their spiritual and general well-being. The study was a prospective, non-randomized single-group study involving cancer patients undergoing surgery and their primary caregivers. Functional assessment of cancer therapy—general and functional assessment of chronic illness therapy-spiritual care was evaluated during the admission and at the time of discharge, two, four and 6 months following discharge from the hospital. Descriptive statistics was used for demographic details and repeated measure ANOVA with Dunn’s test was used for analysis of changes in the scores. A total of 107 (63 males and 44 females) patients with a mean (SD) of age 51 (13) years were recruited in the study. Similarly, for each patient one of their primary caregivers was recruited with their mean (SD) age of 39.4 (12.7) years. A total of 11/107 (10.3%) patients died and nine out of 107 (8.4%) were lost to follow-up eventually during the study period. There was a statistically significant (P < 0.0001) increase in the scores at all the follow-up periods in both the patient and their relative groups. To conclude, we found out that spiritual care on the basis of MATCH guideline improved the level of not only spiritual well-being but general well-being also in both the patients and their primary caregivers. Control group could have improved scientific validity of study in accessing effect of spiritual care. Authors believe that more robust comparative study on each principle against all five MATCH principles in future will add scientific validity and clear the various ambiguities in spiritual care.
40 citations
TL;DR: The discovery of its potential as an instrument of self-regulation of the human body and its benefits to health have shown that it is a consistent alternative therapy when associated with conventional medical treatments.
Abstract: A growing number of people are seeking health recovery treatments with a holistic approach to the human being. Meditation is a mental training capable of producing connection between the mind, body and spirit. Its practice helps people to achieve balance, relaxation and self-control, in addition to the development of consciousness. At present, meditation is classified as a complementary and integrative technique in the area of health. The purpose of this review of the literature was to describe what meditation is, its practices and effects on health, demonstrated by consistent scientific investigations. Recently, the advances in researches with meditation, the discovery of its potential as an instrument of self-regulation of the human body and its benefits to health have shown that it is a consistent alternative therapy when associated with conventional medical treatments.
40 citations
TL;DR: Holy Qur’an recitation is an easy-to-implement and cost-effective strategy that may be used to supplement the treatment of depression in this setting in Iran.
Abstract: Patients with advanced renal failure often face considerable sociopsychological stress as a result of lifestyle changes due to the disease and its treatment. The aim of the present study is to examine the effect of the Holy Qur'an recitation on depressive symptoms in hemodialysis patients. In this clinical trial, 54 hemodialysis patients were randomized to either an experimental (n = 27) or a control (n = 27) group. Patients completed the Beck Depression Inventory-II (BDI-II) at baseline and at 1 month after the intervention. Participants in the experimental group listened to recitation of the Holy Qur'an, while those in the control group received no intervention. The mean BDI-II score at baseline was 33.6 (±6.7) for the experimental group and 29.3 (±9.0) for the control group; at the end of treatment, BDI-II scores in the experimental and control groups were 14.5 (±4.8) and 31.6 (±9.2), respectively. Results from the repeated-measures general linear model controlling for baseline differences indicated a significant treatment effect (F = 9.30, p = 0.004, Cohen's d = 0.85). Holy Qur'an recitation has a significant effect on lowering depressive symptoms in hemodialysis patients. Holy Qur'an recitation is an easy-to-implement and cost-effective strategy that may be used to supplement the treatment of depression in this setting in Iran.
TL;DR: This systematic review of the empirical literature on interfaith spiritual care (ISC) in professional caring relationships identifies gaps in the literature and indicates that future studies have to explore patient perspectives on ISC.
Abstract: Although knowledge on spiritual care provision in an interfaith context is essential for addressing the diversity of patients’ religious and spiritual needs, an overview of the literature is lacking. Therefore, this article reviews the empirical literature on interfaith spiritual care (ISC) in professional caring relationships. A systematic search in electronic databases was conducted to identify empirical studies published after 2000. Twenty-two studies were included. The quality of the included studies was assessed, and their results were thematically analyzed. The majority were conducted in North America, mainly using qualitative methods and focusing on professional caregivers, who had a variety of professional and spiritual backgrounds. Two core categories were identified: (1) normativity: reasons for (not) wanting to provide ISC, in which universalist and particularist approaches were identified; and (2) capacity: reasons for (not) being able to provide ISC, which included the competences that health care professionals may need when providing ISC, as well as contextual possibilities and restraints. This systematic review identifies gaps in the literature and indicates that future studies have to explore patient perspectives on ISC.
TL;DR: The findings suggest that forgiving a range of real-life interpersonal offences may be an important determinant of psychological wellbeing, particularly among religious/spiritual populations.
Abstract: Over the last 20 years, increasing attention has been given to associations between dispositional forgiveness and specific mental health problems. However, few studies have assessed whether forgiving real-life interpersonal hurts may be related to diverse psychological health outcomes. The present study addresses this gap by investigating, in depth, relationships between perceptions about state forgiveness and a variety of mental wellbeing outcomes as well as exploring perceptions about the factors that may modify such effects. Developing an understanding of a forgiveness wellbeing relationship is of relevance to healthcare workers, researchers and policy makers with an interest in improving public health. In-depth semi-structured interviews were conducted, and data were analysed using grounded theory methods. From England and Ireland, eleven adults who were affiliated with religious/spiritual and secular/atheist groups were recruited using purposive and convenience sampling methods. Key themes that appeared to be related to the effects of unforgiveness were: increases in negative affect; reduction in cognitive abilities and barriers to psychological and social growth. For the majority of participants, state forgiveness had strong ties to participants perceived sense of mental wellbeing, including reductions in negative affect, feeling positive emotions, positive relations with others, spiritual growth, a sense of meaning and purpose in life as well as a greater sense of empowerment. The data also revealed a number of factors that may positively or negatively influence a forgiveness-wellbeing link such as: viewing an offender as spiritually similar or different, responsibility/karma, blaming, wanting restitution/apology as well as practices such as meditation and prayer. The findings suggest that forgiving a range of real-life interpersonal offences may be an important determinant of psychological wellbeing, particularly among religious/spiritual populations. Further research is, however, needed.
TL;DR: This topic is quite challenging for the health care providers of Muslim patients in the Western World.
Abstract: Many Muslim patients and families are often reluctant to accept fatal diagnoses and prognoses. Not infrequently, aggressive therapy is sought by the patient or his/her family, to prolong the life of the patient at all costs. A series of searches were conducted of Medline databases published in English between January 2000 and January 2015 with the following Keywords: End-of-life, Ethics and Islam. Islamic law permits the withdrawal of futile treatment, including all kinds of life support, from terminally ill patients leaving death to take its natural course. However, such decision should only take place when the physicians are confident that death is inevitable. All interventions ensuring patient's comfort and dignity should be maintained. This topic is quite challenging for the health care providers of Muslim patients in the Western World.
TL;DR: Despite the influence of religion on physicians’ lives and medical practice, the majority have not incorporated prayer into patient encounters and Psychiatrists are the least religious group.
Abstract: The aim of this study is to describe religious and spiritual beliefs of physicians and examine their influence on the decision to pursue medicine and daily medical practice. An anonymous survey was e-mailed to physicians at a large, multidisciplinary tertiary referral center with satellite clinics. Data were collected from January 2014 through February 2014. There were 2097 respondents (69.1 % men), and number of practicing years ranged from ≤1 to ≥30. Primary care physicians or medical specialists represented 74.1 %, 23.6 % were in surgical specialties, and 2.3 % were psychiatrists. The majority of physicians believe in God (65.2 %), and 51.2 % reported themselves as religious, 24.8 % spiritual, 12.4 % agnostic, and 11.6 % atheist. This self-designation was largely independent of specialty except for psychiatrists, who were more likely report agnosticism (P = 0.003). In total, 29.0 % reported that religious or spiritual beliefs influenced their decision to become a physician. Frequent prayer was reported by 44.7 % of physicians, but only 20.7 % reported having prayed with patients. Most physicians consider themselves religious or spiritual, but the rates of agnosticism and atheism are higher than the general population. Psychiatrists are the least religious group. Despite the influence of religion on physicians' lives and medical practice, the majority have not incorporated prayer into patient encounters.
TL;DR: The results of the assessment of spiritual well-being using the Spiritual Well-Being Questionnaire (SWBQ) to validate the nursing diagnosis of spiritual distress are presented, which highlights the importance of listening to patients and questioning them about spiritual needs.
Abstract: Holistic nursing care requires attention to the spiritual dimension. This is particularly important when caring for patients with cancer. This research presents the results of the assessment of spiritual well-being using the Spiritual Well-Being Questionnaire (SWBQ) to validate the nursing diagnosis of spiritual distress. Structured interviews were conducted with 169 patients in one hospital in Portugal. We concluded that the SWBQ is a useful and reliable instrument to assess spiritual distress, which highlights the importance of listening to patients and questioning them about spiritual needs as well as the importance of differential diagnosis aimed at effective interventions.
TL;DR: There was a significant difference between two groups in religiousness and job strain/burnout scores (lay teachers were the most affected group), and according to religious coping’s research, prayer personal and church attendance can be recommended as two of the ways to prevent job strain and burnout in the teacher work.
Abstract: There is compelling evidence that teachers and clergy are stressful occupations. This study aimed to compare the rate of job strain and burnout among lay and consecrated teachers and to study the effect of religious coping on the mental health of these two groups. A cross-sectional survey study was carried out in Catholic kindergarten, preschool and primary schools of an Italian Congregation of nuns, in South Italy. The Italian versions of the Maslach Burnout Inventory-Educator Survey (MBI-ES) scale, of the General Health Questionnaire (GHQ-12) and a study-specific questionnaire with sociodemographic variables and indicators of subjective (self-reported religiosity) and objective (prayer personal and church attendance) religiousness were used. Data were analyzed according to the guidelines for data processing and an analysis of the scales used. The participation rate of this study was 88 %. There was a significant difference between two groups in religiousness and job strain/burnout scores (lay teachers were the most affected group). Moreover, religiousness scores had a positive correlation with personal accomplishment, job satisfaction and perceived performance and a negative correlation with emotional exhaustion, turnover intention and morbidity psychiatric. Therefore, according to religious coping’s research, prayer personal and church attendance can be recommended as two of the ways to prevent job strain and burnout in the teacher work.
TL;DR: This study shows that Ramadan fasting, a religious obligation for purification of body and soul, resulted in reduced body weight and a positive effect on glucose level and lipid profile.
Abstract: Ramadan fasting is obligatory for Muslims each year. They abstain from drinking, eating and intimate relationship between dawn and dusk during this month. Dietary restriction during Ramadan has various biochemical and physiological effects. It is shown to decrease the body weight, glucose and lipid profile. This study aims to analyze the changes in body weight, glucose and lipid profile during Ramadan in physiotherapy students in Pakistan. The study was conducted during June–July 2013 (Hijri year 1434). There were 80 students (50 males and 30 females) recruited in the experiment. They all were healthy adults between the age group of 18–24 (mean age 20.5) years. All subjects underwent a general physical examination and interview, and non-healthy subjects were excluded. On statistical analysis, quantitative data were expressed in terms of mean ± SD and a p value of ≤0.05 was believed statically significant. Paired t test was used to compare the variables. There was a little reduction in body weight (62.7 ± 8.8 vs. 62.3 ± 9.0; p value = 0.009) but a significant decline in glucose level (72.6 ± 12.5 vs. 57.9 ± 10.7; p value = 0.000), low-density lipoprotein level (2.9 ± 0.3 vs. 2.5 ± 0.3; p value = 0.000), total cholesterol (4.6 ± 0.4 vs. 4.2 ± 0.5; p value = 0.000) and triglycerides (1.4 ± 0.5 vs. 1.2 ± 0.5; p value = 0.000) was observed. Moreover, there was some reduction in high-density lipoprotein cholesterol level (1.2 ± 0.3 vs. 1.1 ± 0.3; p value = 0.045). This study shows that Ramadan fasting, a religious obligation for purification of body and soul, resulted in reduced body weight and a positive effect on glucose level and lipid profile.
TL;DR: It is found that students who engaged more often in organized religious activities and had higher intrinsic religiosity were less likely to engage in risky behaviors such as sexual risk taking, careless driving, violence, smoking, along with alcohol and drug abuse.
Abstract: One factor that protects an individual from risky behavior is religiosity, which is referred to as a shield against risky behaviors. Belief in God and religion plays an important role in young people’s lives, and in comparison with their non-religious peers. They engage less frequently in risky behaviors, such as violence and sexual relations. The present study investigated the relationship between religiosity and engagement in risky behaviors among students from the Pishva branch of the Islamic Azad University, Tehran Province in Iran. This is a descriptive, analytic cross-sectional study. The sample was comprised of 448 students from different degree majors attending the University. Participants completed two questionnaires, including the Risk-Taking Scale and Duke University Religion Index. The data analyses used one-way ANOVAs and Pearson’s correlations. This study found that students who engaged more often in organized religious activities and had higher intrinsic religiosity were less likely to engage in risky behaviors such as sexual risk taking, careless driving, violence, smoking, along with alcohol and drug abuse. Participants with higher involvement in private religious activities reported lower tendencies for the above-mentioned risky behaviors, except sexual risk taking. The findings of this study indicate that the different dimensions of religiousness are related to students’ tendency to avoid risky behavior. Thus, it appears that religion may have a role to play in preventing risky taking behavior in Iran.
TL;DR: The depth of spiritual struggle for parents bereaved following stillbirth is revealed with a recommendation that spiritual care is provided as part of comprehensive perinatal bereavement care in the obstetric setting.
Abstract: Stillbirth is recognized as one of the most challenging experiences of bereavement raising significant spiritual and theological questions. Semi-structured qualitative interviews were conducted with bereaved parents cared for in a tertiary maternity hospital to explore the spiritual impact of stillbirth. Data were analysed using interpretative phenomenological analysis. Stillbirth was identified as an immensely challenging spiritual and personal experience with enduring impact for parents. The superordinate themes to emerge were searching for meaning, maintaining hope and questioning core beliefs. Most parents reported that their spiritual needs were not adequately addressed while in hospital. The faith of all parents was challenged with only one parent experiencing a stronger faith following stillbirth. This study reveals the depth of spiritual struggle for parents bereaved following stillbirth with a recommendation that spiritual care is provided as part of comprehensive perinatal bereavement care in the obstetric setting.
TL;DR: The new seven-item version of the Spiritual Well-Being Scale supports a two-factorial model of the SWBS with satisfactory internal consistency and is suitable for measuring spiritual well-being in a secularising environment.
Abstract: The aim of this study was to psychometrically evaluate the shortened version of the Spiritual Well-Being Scale (SWBS) in Czech adolescents A nationally representative sample of 4217 adolescents participated in the 2014 Health Behaviour in School-aged Children survey The internal consistency of the SWBS was assessed using Cronbach’s alpha (α) and Mean Inter-Item Correlation (MIIC) values The factor structure was evaluated using principal component analyses After adjustment, our new seven-item version of the scale supports a two-factorial model of the SWBS with satisfactory internal consistency (α = 0814, MIIC = 0379) This version of the SWBS is suitable for measuring spiritual well-being in a secularising environment
TL;DR: Healthcare providers should be aware of the role that religion plays in the lives of diabetic patients and be able to take religious factors into account when developing care plans, and enhance a more patient-centered approach.
Abstract: This study aimed to examine the relationship between religious practices and self-care of patients with type 2 diabetes. A descriptive cross-sectional survey was conducted on 154 diabetic patients who were referred to two general teaching hospitals in Qom City (Iran). Data were collected using demographic questionnaire, private and public religious practices, and summary of diabetes self-care activities questionnaires. Data were analyzed using descriptive statistics and statistical tests including independent t test, and Pearson correlation coefficient. Significant positive correlations were observed between religious practices and self-care activities in diabetic patients (p < 0.05). Significant positive correlations were also found between some religious practices and self-care activities subscales (p < 0.05). Healthcare providers should be aware of the role that religion plays in the lives of diabetic patients and be able to take religious factors into account when developing care plans. Doing so will enhance a more patient-centered approach and thereby support patients in their role as self-care decision-makers.
TL;DR: Education about vaccines and vaccination in conjunction with government intervention, for example, through the use of social distancing policies can provide a framework for reducing hesitancy and increasing demand for vaccination.
Abstract: Vaccine hesitancy or lack of confidence in vaccines is considered a threat to the success of vaccination programs. The rise and spread of measles outbreaks in southern Africa in 2009-2010 were linked to objections among Apostolic Church members, estimated at about 3.5 million in Zimbabwe as of 2014. To inform planning of interventions for a measles-rubella vaccination campaign, we conducted an assessment of the factors contributing to vaccine hesitancy using data from various stakeholders. Among nine districts in three regions of Zimbabwe, we collected data on religious attitudes toward, and perceptions of, vaccines through focus group discussions with health workers serving Apostolic communities and members of the National Expanded Programme on Immunization; semi-structured interviews with religious leaders; and open-ended questions in structured interviews with Apostolic parents/caregivers. Poor knowledge of vaccines, lack of understanding and appreciation of the effectiveness of vaccinations, religious teachings that emphasize prayers over the use of medicine, lack of privacy in a religiously controlled community, and low levels of education were found to be the main factors contributing to vaccine hesitancy among key community members and leaders. Accepting vaccination in public is a risk of sanctions. Poor knowledge of vaccines is a major factor of hesitancy which is reinforced by religious teachings on the power of prayers as alternatives. Because parents/caregivers perceive vaccines as dangerous for their children and believe they can cause death or disease, members of the Apostolic Church have more confidence in alternative methods such as use of holy water and prayers to treat diseases. Under these circumstances, it is important to debunk the myths about the power of holy water on the one hand and disseminate positive information of the efficacy of vaccines on the other hand in order to reduce hesitancy. Education about vaccines and vaccination in conjunction with government intervention, for example, through the use of social distancing policies can provide a framework for reducing hesitancy and increasing demand for vaccination.
TL;DR: Investigation of the degree to which relational spirituality factors mediate the relationship between religious involvement and depression in a sample of graduate students indicated that spiritual instability and disappointment in God were distinct predictors of depression over and above the predictive strength of religious involvement.
Abstract: Multiple studies have examined the relationship between religious involvement and depression. Many of these investigations reveal a negative correlation between these constructs. Several others yield either no association or a positive correlation. In this article, we discuss possible explanations for these discrepant findings. We investigate the degree to which relational spirituality factors mediate the relationship between religious involvement and depression in a sample of graduate students. Results indicated that spiritual instability and disappointment in God were distinct predictors of depression over and above the predictive strength of religious involvement. Implications for training and conceptualization are discussed.
TL;DR: It is indicated that individuals who offer prayer regularly and with mindfulness have better mental health as compared with those who don’t offer it regularly andWith mindfulness.
Abstract: Plethora of researches has been carried out for the last many decades and has identified relationship between mental health and religious convictions; in particular, range of religious practices has been found instrumental in the promotion of mental health. The aim of this paper is to find out association between mindfulness in Salah (prayer) and mental health of individuals who identify themselves with Islam and to examine the mental health of those Muslims who offer Salah prayer with mindfulness and those who offer without mindfulness. A total of 174 participants with mean age of 21.57 including 62% males and females 38% were selected through convenient sampling. RAND Mental Health Inventory was used to measure mental health and other three variables; three self-reported measures were constructed. They included Islamic religious education scale, Salah education scale and mindfulness in Salah scale. Psychometric properties for all scales were established. The findings indicated that mean on mindfulness and mental health was significantly higher for those who were offering Salah (prayer) regularly (p < 0.01) as compared with those who were not offering it regularly. Moreover, those who were offering Salah (prayer) with mindfulness had also significantly higher mean for mental health (p < 0.01) as compared with those who were offering it without mindfulness. Religious education, Salah education and mindfulness were able to account for 13% of the variance in mental health (p < 0.01). Of note two of the measures included Salah education and mindfulness made a significant contribution in the prediction of mental health (p < 0.01). The present study indicated that individuals who offer prayer regularly and with mindfulness have better mental health as compared with those who don't offer it regularly and with mindfulness. The findings of this study urge to spread awareness regarding offering prayer regularly with mindfulness for the better outcome of mental health in people.
TL;DR: Structural equation modeling indicated that adolescent students high in hopelessness and depression, but also high in spirituality, had less suicidal behavior than others.
Abstract: Suicide is an important public health problem for adolescents, and it is essential to increase our knowledge concerning the etiology of suicide among adolescent students. Therefore, this study was designed to examine the associations between hopelessness, depression, spirituality, and suicidal behavior, and to examine spirituality as a moderator between hopelessness, depression, and suicidal behavior among 1376 Malaysian adolescent students. The participants completed measures of depression, hopelessness, daily spiritual experience, and suicidal behavior. Structural equation modeling indicated that adolescent students high in hopelessness and depression, but also high in spirituality, had less suicidal behavior than others. These findings reinforce the importance of spirituality as a protective factor against hopelessness, depression, and suicidal behavior among Malaysian adolescent students.
TL;DR: A small but statistically significant association between religiosity and happiness after taking sex and individual differences in personality into account is reported.
Abstract: This study tests the hypothesis that higher levels of positive religious affect are associated with higher levels of personal happiness among a sample of 348 students studying at a state university in Turkey who completed the Ok Religious Attitude Scale (Islam), the Oxford Happiness Inventory, and the short-form Eysenck Personality Questionnaire Revised. The data reported a small but statistically significant association between religiosity and happiness after taking sex and individual differences in personality into account.
TL;DR: Some of the unique challenges that stem from the encounter between modern medical practice and the Ultra-Orthodox world are described, and a generalizable model where inquiry precedes pre-formulated judgment is offered to help clinicians provide enhanced care for this population.
Abstract: The Ultra-Orthodox Jewish community embraces a system of values and a rigorous behavioral code that are deeply rooted in religious tradition and history. Here we describe some of the unique challenges that stem from the encounter between modern medical practice and the Ultra-Orthodox world. Through examples of clinical and ethical scenarios ranging from prenatal care to end-of-life decisions, we illustrate problems related to observance of age-old practices in a modern hospital setting, balancing acceptance of Divine will with standard risk assessment, reconciliation of patient autonomy with deference to rabbinic authority and fear of stigma associated with mental illness in a traditional society. We also offer a generalizable model where inquiry precedes pre-formulated judgment to help clinicians provide enhanced care for this population.
TL;DR: The prevalence and nature of spiritual distress among Indian palliative care patients is described and the clusters were found to be associated with pain scores, gender, educational level, and educational level.
Abstract: In palliative care research, little attention has been paid to the empirical study of spirituality in patients in non-Western countries. This study describes the prevalence and nature of spiritual distress among Indian palliative care patients. Data from 300 adult cancer patients who had completed a questionnaire with 36 spirituality items were analyzed. Spirituality was shaped by the Indian religious and economic context. A latent class analysis resulted in three clusters: trustful patients (46.4 %), spiritually distressed patients (17.4 %), and patients clinging to divine support (36.2 %). After regression, the clusters were found to be associated with pain scores (p < .001), gender (p = .034), and educational level (p < .006). More than half of the patients would benefit from spiritual counselling. More research and education on spirituality in Indian palliative care is urgently required.
TL;DR: Nursing theories help the patient to achieve the sound heart by hope in divine mercy and love, and they help the customer see good in any evil and relieve their fear and sadness by viewing their illness positively and then attain the status of calm, satisfaction, peace and serenity in their heart.
Abstract: Different methods of epistemology create different philosophical views. None of the nursing theories have employed the revelational epistemology and the philosophical views of Abrahamic religions. According to Abrahamic religions, the universe and human being have been created based on God's affection. Human being should deserve the position of God's representative on earth after achieving all ethical merits. Humans have willpower to shape their destiny by choosing manner of their relationship with God, people, themselves and the whole universe. They can adopt the right behavior by giving a divine color to their thoughts and intentions and thus attain peace and serenity in their heart. Health means having a sound heart (calm spirit with a sense of hope and love, security and happiness) that is achievable through faith and piety. Moral vices lead to diseases. Human beings are able to purge their inside (heart) through establishing a relationship with God and then take actions to reform the outside world. The worlds are run by God's will based on prudence and mercy. All events happen with God's authorization, and human beings have to respond to them. Nurses should try to recognize the patient's spiritual response to illness that can appear as symptoms of an unsound heart (fear, sadness, disappointment, anger, jealousy, cruelty, grudge, suspicion, etc.) due to the pains caused by illness and then alleviate the patient's suffering by appropriate approaches. Nurses help the patient to achieve the sound heart by hope in divine mercy and love, and they help the patient see good in any evil and relieve their fear and sadness by viewing their illness positively and then attain the status of calm, satisfaction, peace and serenity in their heart and being content with the divine fate. By invitation to religious morality, the model leads the patients to spiritual health.