Journal of Religion & Health最新文献

Mindfulness is increasingly recognized as an effective strategy for managing chronic illnesses and improving mental well-being in cancer patients. This study sought to adapt and validate a Persian version of Relaxation, Meditation, and Mindfulness Experiences Tracker Questionnaire trait month 3.1″ (P-RMMtm 3.1) for use with Iranian cancer patients. This cross-sectional study was conducted in several hospitals affiliated with Kerman University of Medical Sciences in southeastern Iran. Validity and reliability tests were administered between March and December 2023. Results showed strong psychometric properties, with a six-factor solution explaining 72.387% of the variance. The identified factors were mindful transcendence, mindful relaxation, mindful emotion, mindful focus/awareness, mindful quiet, and mindful action. Confirmatory factor analysis indices were generally satisfactory (χ2/d.f. = 2.253, RMSEA = 0.079, GFI = 0.833, CFI = 0.923, and IFI = 0.924). Cronbach's alpha values for the RMMtm 3.1 factors ranged from 0.802 to 0.89. In conclusion, the Persian version of RMMtm 3.1 is a reliable instrument for assessing relaxation, meditation, and mindfulness experiences in Iranian cancer patients. Its concise format makes it suitable for future research with this population.

The relationship between mild cognitive impairment (MCI), religiosity and/or spirituality (R/S), and all-cause mortality among older adults has yet to be clarified. The current study aims to examine this relationship using a longitudinal cohort from ethnic minority communities in mainland China. The Cox proportional hazards regression modeling revealed that MCI predicted an increased risk of all-cause mortality, and high R/S buffered this association. Those findings suggest that a religious-spiritual integrated community intervention program may reduce the mortality risk in older adults with MCI in ethnically disadvantaged populations.

Given that surrender to God has been associated with health and well-being in believers, research in this area would benefit from the availability of scales outside the United States, where these were first developed. To this end, we conducted two studies (N = 130 and N = 574) in Christian samples in the Netherlands to test the psychometric properties of a Dutch translation of the Surrender to God Scale (D-StGS). In addition, the abbreviated Religious Surrender Scale-2 was tested to examine whether the two-item scale would show validity and reliability, as this would benefit research in which there are time (and other) constraints on assessment. Both scales showed adequate to excellent internal consistency, convergent validity with religious coping and religious orientation, and predictive validity; specifically with (I) lower anxiety, stress, and depression symptoms and (II) higher scores on religious behavior and meaning in life. Likewise, both scales were related to (III) more positive, supportive, and ruling, and less passive, anxious, and angry God representations. However, explorative factor analysis of the D-StGS in the first study resulted in two factors (Imitation of God's will and Peace through God's will), which were confirmed with confirmatory factory analysis in the second study. It can be concluded that the D-StGS and abbreviated scale are useful for future research in Christian samples.

This study employed an experimental vignette design in Jewish communities in the United States (n = 243) to investigate whether public stigma toward target individuals with major depressive disorder or bipolar disorder presenting with either mania or depression was associated with their gender and symptomatology. The Mental Illness Stigma Scale (Day et al., in J Appl Soc Psychol 37(10):2191-2219, 2007) was used to measure the following dimensions of public stigma: (a) anxiety; (b) relationship disruption; (c) hygiene; (d) visibility; (e) treatability; (f) professional efficacy; and (g) recovery. The influence of characteristics of survey respondents on public stigma was also examined. In Jewish communities in the United States, mood disorder symptomatology was associated with the stigma dimensions of recovery, relationship disruption, and hygiene. Among respondents, younger and middle-aged males reported increased treatment efficacy stigma. Research implications include designing stigma reduction interventions tailored to specific diagnostic (e.g., bipolar disorder) and demographic (e.g., younger males) groups within the Jewish community.

Previous literature has evidenced a possible impact on health, mental health, and health-related faith behaviors due to the effects of an individual's spiritual dimension. The aim of this study is to collect and summarize all current data from observational studies regarding the association between religiosity or spirituality (R/S) and cocaine use (CU). A systematic literature search of analytical observational studies on the association between religiosity or spirituality and the use of cocaine was performed in PubMed and Scopus databases. Twenty observational studies were included in this review. Fifteen of the twenty observational studies found that a higher level of religiosity was associated with lower lifetime and actual cocaine use, both in adults and adolescents. However, one study conducted in a sexual minorities sample found that higher religiosity-measured as frequency of private religious activities such as prayer-was associated with a higher probability of cocaine use. Two studies found no evidence of any association between religiosity and cocaine use, and two found mixed results. This review found a possible protective role of religiosity on cocaine use, even if the cross-sectional nature of the greater part of the studies prevented drawing any casual relation. Future studies with a longitudinal approach are required. However, the support of activities aimed at broadening a religious attitude and beliefs could result in creating an environment protective for young people against cocaine use.

Mental well-being is conditioned by several factors, including religious involvement and diet. However, this evidence does not exist among members of the Seventh-day Adventist Church (SDA) in Latin America, particularly Peru. This study evaluated the association between religious involvement and vegetarian diet with mental well-being in members of the SDA Church in Peru. In this cross-sectional study, the sample included 767 participants, aged 18 to 59 years. A face-to-face and online survey was administered that included information on the dietary regimen and sociodemographic characteristics. Religious involvement and mental well-being were measured using the 12-item version of the General Health Questionnaire (GHQ-12) and the Duke University Religion Index (DUREL), respectively. A multivariate analysis was conducted to investigate the factors associated with mental well-being. Being female (β = 1.80, p < 0.001), coming from the highland region (β = 1.98, p < 0.001), having a basic educational degree (β = 1.85, p < 0.001), a higher level of religious involvement (β = 0.34, p < 0.001), and being vegetarian (β = 1.21, p < 0.001) were associated with greater mental well-being. This evidence highlights the implication of religious participation and a vegetarian diet in mental health, not only among SDA church members but also in a broader context. However, it should be recognized that direct transfer of church-based health promotion interventions and strategies to the general population can present challenges; therefore, it is suggested that these strategies should be adapted and adjusted to consider differences in the community context.

Nurses carry out spiritual care based on ethical principles, and they must have spiritual sensitivity to meet spiritual care needs. Seen from this angle, it is important to determine nurse's spiritual sensitivity in order to meet patient's spiritual care needs, to increase patient-nurse communication and to adopt a holistic approach to care. For this reason, the aim of this study was to test the validity and reliability of the Turkish Nurse's Spiritual Sensitivity Scale. In the present study, a sample size of 207 nurses was reached in the data collection stage. The Turkish Nurse's Spiritual Sensitivity Scale (NSSS) is a Likert-type scale consisting of 20 items and a single factor. There are no reverse-scored statements on the scale. A score of zero shows no spiritual sensitivity, and four shows higher spiritual sensitivity. The minimum score on the scale is zero, and the maximum score is 80. It was seen in this study that the Nurse's Spiritual Sensitivity Scale is a valid and reliable measurement instrument for a Turkish sample. This scale can be used by professionals to determine the spiritual sensitivity of Turkish nurses.

This study aimed to assess the spiritual care needs and spiritual well-being levels of lung cancer patients undergoing chemotherapy (CT). This descriptive cross-sectional study was conducted with 110 patients in the outpatient CT unit of a university hospital. Data were collected using a personal information form, the "Three-Factor Spiritual Well-Being Scale" and the "Spiritual Care Needs Scale." The average age of participants was 62.6 ± 8.0 years. Patients with a university or above education level, civil servants, self-employed individuals, those receiving only CT, and those with less than 5 CT cycles had significantly higher spiritual well-being scores (p < 0.05). Spiritual care needs scale scores were significantly higher for married individuals and those receiving only CT (p < 0.05). In conclusion, both spiritual well-being levels and spiritual care needs were observed to be high among lung cancer patients.

This research conceptualized and offered preliminary evidence on the psychometric properties of the 10-item Divine Connectedness Scale-a measure that assesses individuals' perceptions of feeling supported by (divine guidance) and working with (divine collaboration) God or a Supreme Being. Results of exploratory factor analysis and confirmatory factor analysis with 434 undergraduate students in the United States showed that scores from a single-factor model of divine connectedness were valid and reliable. Divine connectedness was positively associated with religiosity, forgiveness, and well-being variables. Divine connectedness showed incremental validity over demographic covariates, social desirability, and religiosity in predicting later meaning in life and flourishing.

This qualitative study was conducted to explore the common dyadic coping (DC) efforts of married couples, with a chronically ill partner. The sample for the study consisted of twelve couples chosen from Gujrat, Pakistan. The semi-structured interviews were conducted with the help of an interview guide and analyzed using thematic analysis (Braun and Clarke, 2006). The following four major themes were emerged: "common problem-focused DC," "common emotion-focused DC," "common religious DC," and "combined pattern of intimate relationships." The findings indicated that partners are not preferring relational coping resources for problem- and emotion-focused DC. However, the majority of couples participate in religious DC process in a complementary way to cope with stressful situation in the result of chronic illness. The study also indicated various indigenous factors, for example, socioeconomic status, family culture, lack of physical resource, and religious standpoints contributing in the lack of connectivity and sexual intimacy. To conclude, the results revealed that future research is required to investigate the patient and partner's relationship in greater depth, focusing on above-mentioned contextual factors.