Religion and spirituality in rehabilitation psychology.

ABSTRACT. This article surveys the current attitudes of rehabilitation specialists regarding spirituality and religiousness. The existing data on the associations of spirituality and religiousness with measures of physical and mental health and well-being in people with disabilities are described. The role of religion–spirituality in the lives of caregivers for people with disabilities is addressed, as are professionals' attitudes toward considering patients' religious and spiritual involvement in the course of rehabilitation. Finally, the potential ways to use patients' spirituality and religiousness in assessment and intervention are discussed, and directions for future research are proposed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion, Spirituality, and Health.

Comments on the article by W. R. Miller and C. E. Thoresen (see record 2003-02034-003) on spirituality, religion, and health. The authors failed to mention how very far back into history the connections between religiousness, spirituality, and health go. On gender differences in religiousness and spirituality, Miller and Thoresen reported that more people see spirituality and religiousness as overlapping but not the same. However, several other studies have found that this relationship is more complex. Rayburn also comments on the article by P. C. Hill and K. I. Pargament (see record 2003-02034-006) on advances in the conceptualization and measurement of religion and spirituality. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Spirituality, religion, and health: An emerging research field.

The investigation of spiritual/religious factors in health is clearly warranted and clinically relevant. This special section explores the persistent predictive relationship between religious variables and health, and its implications for future research and practice. The section reviews epidemiological evidence linking religiousness to morbidity and mortality, possible biological pathways linking spirituality/religiousness to health, and advances in the assessment of spiritual/religious variables in research and practice. This introduction provides an overview of this field of research and addresses 3 related methodological issues: definitions of terms, approaches to statistical control, and criteria used to judge the level of supporting evidence for specific hypotheses. The study of spirituality and health is a true frontier for psychology and one with high public interest. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Does devoutness delay death? Psychological investment in religion and its association with longevity in the Terman sample.

Religious people tend to live slightly longer lives (M. E. McCullough, W. T. Hoyt, D. B. Larson, H. G. Koenig, & C. E. Thoresen, 2000). On the basis of the principle of social investment (J. Lodi-Smith & B. W. Roberts, 2007), the authors sought to clarify this phenomenon with a study of religion and longevity that (a) incorporated measures of psychological religious commitment; (b) considered religious change over the life course; and (c) examined 19 measures of personality traits, social ties, health behaviors, and mental and physical health that might help to explain the religion–longevity association. Discrete-time survival growth mixture models revealed that women (but not men) with the lowest degrees of religiousness through adulthood had shorter lives than did women who were more religious. Survival differences were largely attributable to cross-sectional and prospective between-class differences in personality traits, social ties, health behaviors, and mental and physical health. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion and spirituality: Linkages to physical health.

Evidence is presented that bears on 9 hypotheses about the link between religion or spirituality and mortality, morbidity, disability, or recovery from illness. In healthy participants, there is a strong, consistent, prospective, and often graded reduction in risk of mortality in church/service attenders. This reduction is approximately 25% after adjustment for confounders. Religion or spirituality protects against cardiovascular disease, largely mediated by the healthy lifestyle it encourages. Evidence fails to support a link between depth of religiousness and physical health. In patients, there are consistent failures to support the hypotheses that religion or spirituality slows the progression of cancer or improves recovery from acute illness but some evidence that religion or spirituality impedes recovery from acute illness. The authors conclude that church/service attendance protects healthy people against death. More methodologically sound studies are needed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Sanctification of sexuality: Implications for newlyweds' marital and sexual quality.

Research on the intersection of sexuality, religion, and spirituality has primarily examined whether global levels of religiousness (e.g., service attendance) deter premarital and extramarital sexual activity. Virtually no empirical work has addressed whether specific spiritual beliefs about sexuality enhance marital sexuality. Using a community sample of 83 individuals married between 4 and 18 months, we found that greater perceptions of sexuality as sanctified predicted greater marital satisfaction, sexual satisfaction, sexual intimacy, and spiritual intimacy beyond global religiousness and demographics. The findings open a new line of research on religion and family life, and extend theories on the possible benefits of the sanctification of intimate relationships. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Forgiveness as a mediator of the religiosity—health relationship.

Forgiveness is proposed to be an important pathway through which the effects of religion on health are mediated. Three separate studies were conducted to examine this hypothesis. In Study 1, older adults (n = 605) completed measures of forgiveness, religiosity, and health. Feeling forgiven by God fully mediated associations between frequency of attendance, frequency of prayer, and belief in a watchful God with successful aging. Self-forgiveness and forgiveness of others partially mediated the religion–health relationships. In Study 2, 253 older adults completed measures of trait forgiveness, religiosity, and health. Trait forgiveness fully mediated associations between prayer and intrinsic religiosity with illness symptoms and 5 dimensions of successful aging. In Study 3, 80 middle-aged men and women completed state and trait forgiveness measures, as well as religiosity and health measures. State forgiveness fully mediated the relationships between existential well-being and both symptoms and medications, and trait forgiveness fully mediated the relationship between religious well-being and both intrinsic religiosity and quality of sleep. State forgiveness partially mediated the relationships between spirituality and both sleep and depression. Within adults, unselected with regard to religious affiliations or beliefs, a variety of religious variables, health outcomes, and forgiveness measures were interrelated. In the majority of cases, forgiveness either partially or fully mediated the religion–health relationships. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Parenting and the socialization of religiousness and spirituality.

This study examined parenting style dimensions as moderators of relations between family religiousness and individual religiousness and spirituality. Participants were 122 emerging adults ages 17–31 (M = 20.90, SD = 2.75). Cross-sectional data were obtained through an online survey. Participants rated the frequency with which they engaged in various religious activities with their families when they were younger, the frequency with which they personally do those behaviors currently, their current spirituality, and the parenting styles used by their parents when they were younger. Family religiousness positively predicted individual religiousness and spirituality. Rejection and autonomy-support moderated the association between family religiousness and individual religiousness, while warmth, rejection, structure, chaos, and autonomy-support moderated the relationship between family religiousness and individual spirituality. Thus, religious beliefs and practices, at whatever level, may be more readily appropriated by the next generation in families characterized by authoritative parenting. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Intrinsic and extrinsic religiousness: Review and meta-analysis.

Presents a meta-analytic literature review of the concepts of intrinsic (I) and extrinsic (E) religiousness in the empirical psychology of religion, focusing on I–E relationships. This review suggests that respondents with conservative theological orientations are more likely than others to display a negative correlation between intrinsic and extrinsic religiousness. In general, extrinsic religiousness is positively correlated with negatively evaluated characteristics and uncorrelated with measures of religious belief and commitment. Intrinsic religiousness is uncorrelated with negatively evaluated characteristics and positively correlated with measures of religiousness. A four-fold typology based on median splits of the 2 scales is of little use when the dependent variable is religious in nature, but with various nonreligious variables, it produces results that may correspond to findings of curvilinearity observed with other measures of religiousness. (31 ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Meaning in Life: One Link in the Chain From Religiousness to Well-Being.

Meaning in life has been identified as a potential mediator of the link between religiousness and psychological health. The authors tested this hypothesis in 2 studies, using multiple methods and measures of religiousness and well-being. In the studies, meaning in life mediated the relation between religiousness and life satisfaction (Study 1A), as well as self-esteem and optimism (Study 1B). In addition, using an experience sampling method, the authors found that meaning in life also mediated the relation between daily religious behaviors and well-being (Study 2). The authors discuss these findings and suggest that meaning in life may be an effective conduit through which counselors and clients can discuss "ultimate" matters, even when they do not share similar perspectives on religion. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Changes in personal religion/spirituality during and after childhood abuse: A review and synthesis.

Psychologists have begun to consider the potential role of traumatic experiences on the victim’s spirituality and religiousness as well as the role personal religious and spiritual faith might have in recovery from abuse. In this review, the authors were particularly interested in these issues as they pertain to childhood abuse. The authors identified 34 studies of child abuse as they relate to spirituality and religiosity that included information on a total of 19, 090 participants. The studies were classified according to both the form of abuse and the form of religiousness or spirituality that were examined. The majority of studies indicated either some decline in religiousness or spirituality (N = 14) or a combination of both growth and decline (N = 12). Seven studies gave preliminary indications that religiousness/spirituality can moderate the development of posttraumatic symptoms or symptoms associated with other Axis I disorders. The authors discuss implications for both therapy and future research. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

A test of religious commitment and spiritual transcendence as independent predictors of underage alcohol use and alcohol-related problems.

Religiousness exerts a protective effect against underage alcohol use, but it is largely unknown whether its protective quality extends equally to alcohol-related problems. It is also unclear to what extent spirituality, which is related to religiousness, exerts a similar protective effect. The current study examined whether facets of religiousness and spirituality—religious commitment and spiritual transcendence—were differentially related to alcohol use and alcohol-related problems among an underage sample of young adults. Despite being underage, most participants (n = 344; 61% female) reported having an alcoholic drink at least once a month and having at least two to three drinks per occasion. Results of hierarchical linear regression analyses that controlled for demographics, positive alcohol expectancies, and impulsivity found unique associations between religious commitment and spiritual transcendence and alcohol use. Specifically, religious commitment operated as a protective factor, while spiritual transcendence operated as a risk factor for alcohol use. Neither religious commitment nor spiritual transcendence predicted alcohol-related problems. Results of this study inform future research by highlighting the importance of studying religiousness and spirituality as unique constructs with the potential for differential predictive utility. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Relationship of hardiness and religiousness to depression and anger.

Both hardiness and religiousness share spirituality, in the sense of searching for meaning in one's life, and have been shown to have a buffering effect on stresses that maintains and enhances performance, morale, and health. This study investigates how hardiness and religiousness compare in their relationship to depression, anger, and the coping and social support mechanisms whereby they may have these relationships. Participants were military and governmental personnel who completed accepted measures of hardiness, religiousness, and other variables on a volunteer basis. Correlational and multiple regression analyses showed that, by comparison with religiousness, hardiness has the larger and more comprehensive negative relationship with depression and anger, and positive relationship with coping and social support. The conceptual and empirical implications of these findings are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Sacred adolescence: Practical suggestions for psychologists working with adolescents' religious and spiritual identity.

This article explores the relevance of adolescents' spiritual, religious, atheist, and agnostic identity development in the therapy process and the potential difficulties that psychologists face in effectively working with adolescents around spiritual/religious issues. Psychologists' limited personal and professional opportunities for increasing their self-awareness around their spirituality and religion may impact their ability to adequately address issues related to the spiritual/religious identity development of their adolescent clients. Psychologists' limited knowledge, awareness, and skills in reference to the process of adolescents' spiritual/religious/nonreligious identity may result in their neglect of spiritual/religious issues in psychotherapy. In such cases, adolescent clients may feel unsure if therapy is a safe place to discuss spiritual, religious, atheist, agnostic questions or issues that arise for them. The article concludes with practical suggestions that are framed around six critical concerns that are relevant for adolescents: (a) the relationship between spirituality/religion and health and coping, (b) negotiating multiple social identities, (c) religious cults, (d) religious conversion experiences, (e) anti-religious sentiment or religious discrimination, and (f) ethical considerations. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The quest for meaning: Religious affiliation differences in the correlates of religious quest and search for meaning in life.

Religious traditions are considered to provide their members with a way to integrate their experiences into a coherent, comprehensible whole; functioning as a meaning system. Given that religious traditions vary in certain ways, the meaning systems they provide to their members might also differ from one another. The present study was concerned with whether seeking existential meaning in religion and life is compatible with other expressions of religiousness across denominations. Using a multigroups application of path analysis, we investigated whether the relations of two forms of existential seeking, secular (search for meaning in life) and sacred (religious quest), with several religious and psychological well-being measures differed as a function of denomination in a sample of Catholic and Protestant young adults (Study 1; N = 284) and a sample of Catholic, Evangelical, and Non-Evangelical Protestant young adults (Study 2; N = 454). Although comparisons across studies are difficult because the “Protestant” category in Study 1 could have included both Evangelical and non-Evangelical Protestants, one consistent pattern did emerge: there were no denomination-based differences in any of the relations of search for meaning with any of the religiousness variables in either study. Also, in both studies, Catholics demonstrated a positive relation of search for meaning with religious quest and negative relations of search for meaning with presence of meaning in life and overall religiousness. Results for religious quest appeared unstable across studies, raising possible questions about its measurement qualities. Implications for the study of cultural and existential factors and religion are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

What American Psychological Association leaders have to say about Psychology of Religion and Spirituality.

What do American Psychological Association (APA) leaders have to say about the new journal Psychology of Religion and Spirituality? A survey was sent to 204 current APA council representatives and divisional residents, yielding 63 completed questionnaires (31% response rate). Respondents generally affirmed the importance of religion and spirituality as topics of inquiry in psychology. Although not highly religious themselves, respondents recognize religion and spirituality as important aspects of human diversity. In considering the new journal, current APA leaders who responded to the survey are particularly interested in articles relating religion and spirituality to health and coping and articles considering cross-cultural and interfaith issues. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The relevance of a psychoanalytic perspective in exploring religious and spiritual identity in psychotherapy.

The attempt to make meaning of the soul is inherent to psychoanalytic inquiry, despite its historical diminution of religion and spirituality. Feminist ideology and multicultural psychology have played a critical role in challenging traditional psychoanalytic conceptions of the practice of religion and spirituality as pathological and/or regressive. Contemporary psychoanalysis that emphasizes two-person psychology, and the intersubjective aspects of the analytic space has also allowed for more open inquiry into the spiritual lives of clients and therapists. Both psychoanalysis and spirituality share the goal of a search for particular aspects of one's identity. This search for one's real or true self becomes particularly poignant for both the therapist and the client, as it is highly reliant on the therapist's and the client's specific religious and spiritual contexts. This paper examines the development of identity as influenced by religious and spiritual beliefs. The author discusses a clinical case to illustrate the complex interaction between religious traditions and individual experiences of religion and spirituality, and related implications of a contemporary psychoanalytic approach to psychotherapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Relationships between the Brief Multidimensional Measure of Religiousness/Spirituality and health outcomes for a heterogeneous rehabilitation population.

Purpose: To determine relationships between the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS; i.e., positive/negative spirituality, forgiveness, religious practices, positive/negative congregational support) and physical and mental health (Medical Outcomes Scale-Short Form 36; SF-36) for individuals with chronic disabilities. Research Method: A cross-sectional analysis of 118 individuals evaluated in outpatient settings, including 61 with traumatic brain injury (TBI), 32 with cerebral vascular accidents (CVA), and 25 with spinal cord injury (SCI). Results: Three of 6 BMMRS factor scores (i.e., positive spiritual experience, forgiveness, negative spiritual experience) were significantly correlated with the SF-36 General Health Perception (GHP) scale, and only 1 of 6 BMMRS factor scores (i.e., negative spiritual experience) was significantly and negatively correlated with the SF-36 General Mental Health (GMH) scale. BMMRS scales did not significantly predict either physical or mental health in hierarchical multiple regressions. Conclusions: Positive spiritual experiences and willingness to forgive are related to better physical health, while negative spiritual experiences are related to worse physical and mental health for individuals with chronic disabilities. Future research using the BMMRS will benefit from using a 6-factor model that evaluates positive/negative spiritual experiences, religious practices, and positive/negative congregational support. Interventions to accentuate positive spiritual beliefs (e.g., forgiveness protocols, etc.) and reduce negative spiritual beliefs for individuals with chronic disabilities are suggested. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Finding meaning in religious practices: The relation between religious holiday rituals and marital satisfaction.

This study examined the relation between marital satisfaction and religious holiday ritual practices. 120 couples, married 9 years on average, completed measures of religious holiday practices (current family and family-of-origin) and marital satisfaction. Couples were interviewed about how important religion was to their family life. Marital satisfaction was related to religious holiday rituals beyond a global indication of religiousness. A different pattern was found for husbands and wives, with husbands' satisfaction more closely linked to ritual meaning and wives' satisfaction associated with routine practices. Family-of-origin rituals were connected across generations. Wives' marital satisfaction was related to husbands' report of religious holiday rituals but not the converse. Results are discussed in terms of how rituals affirm relationships, connect values and beliefs, and may have differential meaning for men and women. (PsycINFO Database Record (c) 2010 APA, all rights reserved)