Journal of Religion & Health最新文献

The Journal of Religion and Health (JORH) has significantly contributed to the intersection of spirituality and healthcare since its inception in 1961. We analyzed the top 100 most cited papers published in JORH, which may provide insights into authorship patterns, institutional affiliations, and publication dynamics. The data was retrieved from the Scopus database. Details about the annual growth rate of publications, citation metrics, authorship trends, and collaboration patterns among authors, universities, and countries are provided. A total of 3,359 papers were published in JORH. The top 100 most cited papers exhibited an annual growth rate of 3.14%. The average age of these documents was 12.8 years, with each paper receiving an average of 88.87 citations. The analysis identified 289 authors contributing to these highly cited works, of which 11 authors produced single-authored documents, resulting in 12 single-authored papers. The co-authorship rate averaged 3.27 authors per document, with an international collaboration rate of 16%, indicating moderate global engagement. The authors were affiliated with 141 universities across 21 countries. Performance metrics, including the number of papers, citations, h-index, g-index, m-index, HG composite, and q2 index, highlighted the contributions of top authors. The analysis also included a focus on the thematic evolution of papers through unigram, bigram, and trigram analyses. This bibliometric study of the top 100 most cited papers in JORH may underscore the journal's role in fostering interdisciplinary dialogue and highlight areas for future research.

Religious coping has a constant association with mental health when dealing with distressing events in life. In this case, the religious coping theory of Pargament can be a theoretical model for mental health during the COVID-19 pandemic. This article aims to investigate how positive religious coping can help us to overcome a negative life event. This theoretical study tried to find positive models of religious coping approaches, develop a concise measurement of these religious coping approaches, and investigate their effects on mental health in difficult situations. We reviewed the psychological impact of the pandemic, specifically negative psychological effects, e.g., fear of getting sick, anxiety, and distress. The article presents an effectual, theoretically suggestive way to assimilate religious aspects into patterns and studies of coping, stressors, and mental health. This paper argues that religious coping can help us to overcome mental stress during a difficult situation.

In this essay, I utilize a historical methodology into Catholic thought on abortion, looking toward the foundational viewpoint of original sin as justification for the need to baptize infants for the sake of their salvation. Then, I highlight how abortion has developed and shifted throughout the twentieth century vis-à-vis Papal Encyclicals and Vatican II. Strikingly, there is a resounding silence on the soteriology of aborted fetuses in Canon Law. Finally, I return to the clinical context to indicate the theological tension between the Catholic Church's foundational belief on the need to baptize and their procedural ethic on the soteriology of aborted fetuses, resulting in the uncertainty of the salvation for unbaptized aborted fetuses.

This study was conducted to determine the comfort levels and spiritual care needs of gynecologic cancer patients with abdominal drains. The study was conducted with 61 gynecologic cancer patients with abdominal drains at the gynecologic oncology surgery clinic of a state hospital in Turkey. Data were collected using the "Participant Information Form," "Perianesthesia Comfort Questionnaire (PCQ)", and "Spiritual Care Needs Inventory". Kolmogorov-Smirnov test and Mann-Whitney U test were used to analyze the data. It was found that the postoperative comfort of the patients in this study was above a moderate level. Patients who did not need spiritual care, did not fulfil religious rituals regularly and did not receive social support had a high level of comfort in the early postoperative period. Patients with gynecologic cancer were found to have high spiritual care needs. Patients without chronic diseases, possessing a single abdominal drain, familiar with the concept of spiritual care, expressing a need for spiritual care, engaging in regular religious rituals, and enjoying social support were identified as having elevated spiritual care needs. Within the framework of holistic nursing care provided to gynecologic cancer patients with abdominal drains, the results reveal the necessity of spiritual care and the importance of comfort.

The researchers investigated stigma against psychotherapy, Jewish culture, Rabbinical influence, and religiosity as perceived barriers by Jewish persons in the United States when initiating psychotherapy (n = 94). Researchers discovered stigma as a barrier (p = 0.015). Age, location, gender, and relationship status were added as predictors, revealing male gender (t(84) = 6.257, p < 0.001) as a negative predictor, and Rabbinical influence (t(84) = 2.049, p = 0.044) as a positive predictor for initiating psychotherapy.

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.

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.

This study was conducted to determine the relationship between psychological pain, spiritual well-being, and social support among Turkish women undergoing therapeutic or elective abortion. The cross-sectional study was conducted with 342 women who were hospitalized in the gynecology and obstetrics service of a city hospital between March 2021 and December 2022 in Turkey. The mean psychological pain, spiritual well-being and perceived social support scores of women undergoing therapeutic/elective abortion were 26.96 ± 11.21, 110.72 ± 13.09 and 64.09 ± 15.62, respectively. There were a significant negative correlation between psychological pain with spiritual well-being and social support. According to linear regression analysis, spiritual well-being, social support, age, employment status, economic level, history of abortion, number of abortion, current abortion type, and gestational week were statistically significant predictive factors of psychological pain. Therefore, healthcare providers can provide individualized psychosocial-spiritual care and counseling services that decrease psychological pain in women after therapeutic or elective abortion.

Religiosity can be an important factor in women's health-related behaviour, attitudes, and decision-making. Evidence however, regarding the religiosity of mothers and its influence on child health, is scarce. Based on a large population-based cohort in Australia, we aim to examine the religiosity of women in Australia and the association of maternal religiosity with children's health-related quality of life (HRQOL) and lifestyle. Our findings indicate that (1) maternal religious involvement was higher for women with higher education levels, ascertained religious values in decision-making, and abstinence from binge drinking in the household, (2) maternal religiosity positively influenced their children's HRQOL, (3) children of mothers who were more religious had less worries or fewer school-work problems, but the children of mothers with stronger religious beliefs used more internet/computer during the week but had less time playing games on weekends. This study provides additional specificity to inform future health interventions in religious community contexts to enhance the positive influence of maternal religious belief for better development of their children.

The objective of this study was to investigate the relationship between religious coping strategies and three key variables: psychological well-being, psychological resilience, and grief intensity, in a sample of women who had experienced perinatal loss. The study was designed as a descriptive and correlational study. The study was completed by reaching 208 (approximately 68.1%) of the 305 women who experienced perinatal loss. Data were collected using the Personal Information Form, the Religious Coping Scale, the Psychological Well-Being Scale, the Psychological Resilience Scale, and the Perinatal Grief Scale. Bivariate analysis revealed a positive relationship of positive religious coping with psychological well-being and psychological resilience. Conversely, a negative relationship was found with perinatal grief and its sub-dimensions (p < 0.001). Furthermore, while there was negative correlation between women's negative religious coping and psychological well-being (p < 0.001), there was positive correlation between the total scale score of perinatal grief (p = 0.034) and its subscale, difficulty in coping (p = 0.003). Concurrently, the regression analysis revealed that positive religious coping was a significant predictor of enhanced psychological well-being and resilience in women, while concurrently mitigating perinatal grief (F = 281.515, p < 0.001). The study revealed that religious coping strategies employed by women who had experienced perinatal loss led to an enhancement in their psychological well-being and resilience, as well as a favorable impact on their ability to cope with perinatal grief.