Journal of Religion & Health最新文献

The population of Poland could be of particular interest to researchers studying religion and spirituality. Catholicism has played a significant role in shaping the country's culture, history, and tradition and is considered a national religion. More recently, however, the processes of moving away from regular participation in religious services and loosening ties with the institution of the Catholic Church are marked (Polish Public Opinion Research Center, CBOS). The Polish Catholic setting may modify the associations between psychological variables that have been studied in their relationships with spirituality, which have been investigated in religious contexts differing from a Polish Catholic one. Given this context, we examined the internal structure of spiritual well-being in the sample of present-day Polish Catholics (Study 1) and how spiritual well-being is related to mental health (Study 2). The internal structure of the Spiritual Well-Being Scale was replicated in the Polish sample, but only positively worded items loaded on the Religious and Existential Well-Being subscales. Spiritual well-being was positively related to positive mood, satisfaction with life, and psychological well-being; it was negatively associated with negative mood, depression, and anxiety, thus remaining significantly related to psychological well-being among Polish Catholics.

Artificial intelligence (AI) in healthcare can potentially improve patient outcomes, operational efficiency, and diagnostic accuracy. However, it also raises serious ethical issues, especially in light of possible disparities in the distribution and accessibility of AI-powered healthcare resources. This study investigates how AI might affect health disparities. It bases its proposal for an equitable AI implementation framework on the justice teachings of the Catholic Church. In line with the Church's ethical commitment to social justice, the paper makes an ethical case for a responsible approach to AI in healthcare by examining the concepts of human dignity, the common good, and preferential option for the poor.

Increased inflammation is a common complication in chronic hemodialysis (HD) patients. Addressing the psychological symptoms of patients may help reduce inflammation and its negative impact on the body. Considering the calming effects of listening to the Holy Quran, this may help reduce mental, psychological, and physical problems in Muslim patients. The present study sought to examine the effects of listening to Holy Quran recitation on the level of inflammatory markers in HD patients. This was a randomized controlled trial involving 50 HD patients at Kowsar Hospital in Semnan, Iran, in 2019-2020. The participants were divided into experimental and control groups using simple randomization by sealed envelopes. Erythrocyte sedimentation rate (ESR), C-reactive protein (CRP), and interleukin-6 (IL-6) levels in blood were measured before the intervention. The participants in the experimental group listened by headphones to the Holy Quran being recited three times a week, 20 min each time, for one month. For those in the control group, headphones were placed but on silent mode. At the end of the intervention one month later, inflammatory markers were measured again for participants in both groups. Data were analyzed in SPSS-16 using descriptive and inferential statistics (t test, Wilcoxon, and Mann-Whitney U). Mean IL-6 level decreased by 20.2 pg/ml, mean ESR level by 16.8 mm/hr, and mean CRP level by 19.9 mg/dl in the experimental group, while these values increased in the control group. The between-group differences in the intervention and control groups at follow-up were significant for all three inflammatory markers (p < 0.05). Listening to the Holy Quran being recited is recommended as a complementary therapy for reducing systemic inflammation (as indicated by inflammatory markers) in Muslim HD patients.Trial registration: Iranian Registry of Clinical Trials, Trial No: IRCT20120109008665N9. Registered 4 Nov 2019.

In this essay, the author examines a highly influential poem, The Age of Anxiety by W.H. Auden, for its engagement with anxiety and religious faith in the modern world. Published in 1947, the book-length poem reveals Auden's deep understanding of western psychology, Judaism, and Christianity. The author argues for the relevance of The Age of Anxiety in this modern moment, but demonstrates that this relevance does not derive from any direct diagnostic or therapeutic implications of the poem. Rather, Auden's work provides readers with an image of a state of grace in the middle of an age of anxiety.

Healthcare chaplains in the United States increasingly report being tasked by their organizations to participate in the formal work of clinical ethics, by serving on ethics committees, performing clinical ethics consultations, or leading clinical ethics programs. This mapping study documents that professionally-trained chaplains possess a number of skills and attributes that enhance their capability for this work; however, they often lack certain knowledge specific to the discipline of clinical ethics that is needed for roles they are being asked to perform. The professional associations of both chaplaincy and clinical ethics are encouraged to address this educational gap for the benefit of both disciplines.

Moral injury has emerged as an important construct for understanding the distress experienced in the aftermath of a moral violation, initially among combat veterans and increasingly among other populations, such as healthcare workers and first responders. While numerous measures have been validated to assess for exposure to potentially morally injurious events and/or sequelae, additional tools are needed to facilitate nuanced discussion of the experience of moral injury in therapeutic encounters. The Moral Injury Experience Wheel (MIEW; Fleming, 2023) is an infographic instrument that is designed to elicit precise language and help differentiate feelings in an effort to process morally perplexing circumstances. This paper describes the contents and potential clinical applications of a newly developed manual to guide the use of the MIEW. The MIEW and manual are designed to be used independently or alongside existing moral injury interventions. A case study featuring the use of the MIEW and manual demonstrates how the tools can be used in a professional healthcare setting. Recommendations for moral injury care practitioners are provided.

Explaining religious growth in China remains a challenge for social scientists. Research on Western nations establishes religion as a powerful resource for coping with life strain. However, China's sociopolitical context, which often treats religion as deviant, is thought to function as a deterrent to conversion. When individuals experience life strain, they respond with negative emotions. Because those who experience strain may turn to non-traditional and deviant activities, we argue that they will be less deterred by China's negative framing of religion when seeking resources for coping. Applying lagged dependent variable models to the 2012-2014 China Family Panel Study, we find that life strain is associated with increases in religious affiliation, service attendance, and salience. Further analyses show that negative emotions mediate the effects of life strain on religiosity. Our study makes a substantial contribution to multiple bodies of literature by applying a theory of deviance to the study of religion, modernization, and mental health.

Across the globe, spiritual care is offered by individuals, healthcare chaplains, and humanitarian, social and related spiritual groups on account of zeal, voluntary and paid services. Sometimes, services are provided without understanding the connectivity of compassion, spiritual care, and scientific protocols. There are instances where health professionals and managers disagree with spiritual caregivers or reject spiritual services because of poor service deliveries in conflict with healthcare protocols. Against this background, this article focuses on how spiritual care services can be provided scientifically to improve service delivery. It presents leading questions to link the scientific and compassionate approach to spiritual care. These include-What is science? What is compassion? What is spiritual care? What makes compassion and spiritual care scientific? Are there tenets of compassion in religions? How are compassion, science and spiritual care linked? What are the implications of the intersections for public health and safety? Hopefully, the provided answers may improve the service delivery performance of spiritual caregivers and their collaboration with healthcare professionals, social workers, and related groups.

Faith leaders are often called upon to provide mental health support to their congregants, yet there is limited research on how these leaders experience this aspect of their role. The objective of this study is to understand the experiences of faith leaders who are sought by individuals for mental health support. We report on the findings from a qualitative study based on interviews with faith leaders of different denominations in Ottawa, Canada. The results indicate that faith leaders are asked to provide support for a wide - but not comprehensive - range of mental health issues; that faith leaders experience various challenges in managing role boundaries; and that these leaders believe that training not only in mental health issues, but also on subjects of liability and self-care to maintain their own wellness would be valuable. We address implications for research and practice.

The aim of this study was to document the longitudinal experiences of chaplains who served during both the early AIDS (1981-1995) and early COVID-19 (2020-2021) pandemics. A total of 11 hospital chaplains were interviewed across the USA and the United Kingdom. Interviews were analyzed using a Grounded theory approach. Chaplains reported multiple stressors during both pandemics, including barriers to integration into care teams, tensions with home religions institutions, burnout, and challenges arising from the politicization of disease. Despite these challenges, chaplains play a vital role during pandemics. Insights from their experiences can inform future strategies for compassionate crisis response.