Journal of Religion & Health最新文献

The harmful effects of perceived discrimination for physical and mental health are well documented. Evidence identifies how dimensions of religious/spiritual (R/S) involvement may reduce these harmful effects. This study examined how R/S experiences are associated with the effects of discrimination on perceived stress. With data from the Study of Women's Health Across the Nation (SWAN), we examined the offsetting and buffering effects of daily spiritual experiences on the relationship between everyday discrimination and perceived stress among 2,221 US midlife women from 5 racial/ethnic groups. Regression analysis identified a positive association between perceived discrimination and perceived stress (p < .001). Daily spiritual experiences were inversely associated with perceived stress (p < .001) for the whole sample and in the subsample of Black women. For this subsample, there was an inverse association between daily spiritual experiences and discrimination. R/S experiences may be one of the ways that R/S reduce the harmful effects of discrimination on health.

COVID-19 is far from the first pandemic in history. Classical manuscripts show that plague and pestilence have long troubled humanity which have had significant religious, social, and medical ramifications. However, these manuscripts have been neglected rather than being taken into consideration during the COVID-19 pandemic response. This article explores Islamic views regarding pandemics, the human factors that contributed to past pandemics, and the recommended mitigation and treatment approaches. Taking three manuscripts-Bażl al mā'un fī faşl aț țā'un, by Ibn Hajr Al Asqolani; Mā Rawāhu al Mā'ūn fī akhbari aț țā'un, by Jalaluddin asy Syuyuty; and Risāah al mughniyah fī sukūti wa luzūmi l buyūt, by Hasan ibn Ahmad ibn Abdullah al Baghdady-as its corpus, this study analyzes classical texts to understand the historical records and representations of pandemics. Critical analysis, supported by several concepts and theories, is used to connect the texts to the relevant contexts, thereby providing a foundation for using classical manuscripts as sources of knowledge and understanding during times of a pandemic.

During the COVID-19 pandemic, synagogues faced closure, and many non-Orthodox communities transitioned their prayer services to online platforms. This presented a significant challenge for community leaders and rabbis who were faced with a profound community crisis. An innovative response emerged including new prayers and the adaptation of existing ones to better address the pandemic's unique realities, integrating aspects of health, divinity, community, and the environment. This study engages in a textual analysis of these prayers, exploring how these mirror cultural and social attitudes toward the body and embodiment. While the body was seen during the COVID-19 period as problematic, an object of contagion and spreader of disease (e.g., by not keeping proper distance or masking), in these particular texts it is no longer slandered, but revealed as an obedient and disciplined agent. The prayers seek to overcome the disruption in the individual's relationship with their body and with other bodies. The prayer authors propose to the worshipper, while also conceptually changing traditional ideas and practices, to view the body as an object that must be cleaned, vaccinated, purified, and allowed to continue its function. The concern for both the well-being of the living body and the dignity of the deceased extends to care for society and humanity as a whole. Therefore, this liturgy can be seen as a pragmatic means to promote a "theology of humanistic responsibility."

The Baylor Religion Survey (Wave 6; 2021) contains the most comprehensive set of prayer questions of any national survey of the USA; it also contains multiple indicators of mental health and well-being, specifically measures of happiness, depression, anxiety, sense of control, mattering, and dignity. This paper provides a complete overview of how various dimensions of prayer correlate with these different aspects of well-being. While many of these relationships will require more intensive investigation, our synopsis provides confirmation of past expectations using new data. Overall, we find that prayer is related to mental well-being in both positive and negative ways. Specifically, we find that praying with others and positive emotions felt during prayer are correlated with greater overall mental health and more positive self-concepts. However, we also find that petitionary prayer topics, belief that God is impersonal, and negative emotions felt during prayer coincide with higher levels of depression, anxiety, and a lack of control. Generally, these conclusions hold after controlling for basic demographics, religious tradition, and church attendance, which confirms that mental well-being is related to the practice of prayer in both beneficial and detrimental ways.

This exploratory qualitative study examined the involvement of religious leaders in maternal health practices with a focus on promoting institutional childbirth in the rural Jimma Zone, Oromia, Ethiopia. In-depth interviews with 24 male religious leaders revealed five key themes: awareness of childbirth practices, religious beliefs, experiences of childbirth preparedness, experiences at health institutions, and challenges with using institutional childbirth services. The findings indicate that, while religious leaders significantly influence community attitudes toward institutional childbirth, their impact is often limited by a lack of awareness and insufficient engagement with health services. This study underscores the need for culturally sensitive interventions incorporating religious beliefs into maternal health promotion. Enhanced collaboration between health care providers and religious leaders, along with targeted training, is essential for improving maternal health outcomes and increasing the use of institutional childbirth services in rural Ethiopia and other similar contexts.

The objective of this study is to identify the main motivations and expectations for seeking spiritual treatment (ST) in  spiritist centers. This is a qualitative study developed at two spiritist centers in the state of Mato Grosso, Brazil. ST was considered as the set of activities that use magnetic current as the main treatment method. We observed that most of the participants first sought treatments from health professionals and that, after insufficient results, they went in search of ST. Their treatments take place simultaneously and, for the participants, they complement each other. The motivations that led the participants to ST ranged from physical reasons to mental health complaints and even family conflicts. One possibility for investing in this type of treatment is due to the participants' desire for a more comprehensive approach, and not as a mere solution to the problem that directly afflicts them.

As a part of the VA's interprofessional fellowship in psychosocial rehabilitation, the authors developed an 8-week spirituality group manual, ACTing Spiritually, which incorporates principles of acceptance and commitment therapy (ACT) into a spirituality group protocol. The group, administered weekly as possible for 28 weeks on an inpatient psychiatric unit at a veterans affairs (VA) medical center in West Haven, CT, aimed to incorporate veterans' spirituality into their mental health treatment through concepts of acceptance, values, mindfulness, and committed action. ACTing Spiritually ran in tandem with a basic ACT group and the two groups had comparable average group sizes, suggesting interest in ACTing Spiritually similarly compares to interest in a basic ACT group in this context. In addition, development of the group yielded several qualitative findings, including a discussion of the similarities and differences between ACT and spiritual care, clinical gains for chaplains conducting the group, and clinical tensions that arose through the process of integration. The study provided preliminary evidence of the potential feasibility and acceptability of ACTing Spiritually. Next steps should include a formal evaluation of its potential efficacy.

Religiosity and meaning in life are recognized as factors supporting recovery from addictions. However, little is known about the moral mechanisms involved in the relationship between religiosity and meaning in life among individuals with addictions. The main purpose of this study was to test the direct and indirect (through forgiveness by God/higher power and interpersonal forgiveness) relationships between subjective religiosity and the presence of meaning in life among 80 members (72 men and 8 women) of Sexaholics Anonymous (SA) in Poland. The following measures were used: a single-item measure of subjective religiosity, subscales from the Forgiveness Scale and the Heartland Forgiveness Scale, and the Meaning in Life Questionnaire. The sequential mediation model was tested using Hayes PROCESS macro. The results showed a direct positive relationship between subjective religiosity and the presence of meaning in life. Moreover, subjective religiosity was positively related to forgiveness by God/higher power, which, in turn, directly and indirectly (through interpersonal forgiveness) predicted higher levels of the presence of meaning in life. The study suggests that among SA members, religious faith facilitates perceiving one's own life as meaningful, both directly and indirectly, through aspects of forgiveness. Members of SA may benefit from their belief in God/higher power and religiously-rooted forgiveness to support the meaning-making processes.

Contemplative approaches rooted in Buddhist traditions have been linked to the attenuation of response to social stress. Anticipatory cognitive appraisals of social situations potentially represent a mechanism explaining the stress-reducing effects of contemplative practices. The cognitive appraisal of threat is associated with an anticipated loss of social self-esteem. In contrast, the cognitive appraisal of challenge involves recognizing the potential for gain or growth in stressful situations and is associated with a more adaptive cardiovascular response. In this secondary analysis of a randomized controlled experiment performed in Switzerland, we evaluated the effects of two contemplative interventions on cognitive appraisals of challenge and threat and associated physiological profiles. The interventions were a standard Mindfulness-Based Stress Reduction (MBSR) program and a new program (MBSR-B), which included several elements from Buddhist practices. After an eight-week intervention, participants completed the Trier Social Stress Test (TSST) and underwent the assessment of primary cognitive appraisals and cardiovascular response to stress. The results demonstrated greater challenge appraisal in the MBSR (n = 20) and MBSR-B (n = 21) groups compared to Control (n = 24), and MBSR-B participants scored higher on the challenge than threat appraisal. At the physiological level, the groups did not differ on changes in cardiac output and total peripheral resistance. Still, an exploratory analysis demonstrated that the MBSR-B group's cardiovascular profile best resembled challenge appraisal. The results suggest that contemplative approaches foster challenge appraisal, contributing to a more adaptive response to stress.

The spirituality discourse within social work has been developing for several decades, albeit more in the USA than in the states of the EU. Europe or the countries of the EU were characterised as an exceptional case because of their secularity. Social work in Europe is also typically secular. Nevertheless, the spirituality discourse within social work is slowly developing also in Europe. In social services, chaplains, pastoral workers and assistants, and similar professions are often more responsible for spiritual care than social workers. Should social workers approach spiritual issues from the client's point of view or from a theological stance or rather just from the social work perspective? What reasons and arguments can we formulate and express? This text will discuss both these questions and their context as well as the possible answers.