Journal of Religion & Health最新文献

This descriptive study was conducted with 406 physicians to evaluate fear of malpractice, burnout and spiritual well-being among physicians in Turkey. In our study, 81.5%, 11.6% and 6.9% of physicians experienced high, medium and low levels of fear of malpractice, emotional burnout, depersonalisation and personal accomplishment, respectively. However, physicians reported high levels of spiritual well-being and harmony with nature, moderate levels of transcendence and anomie. As spiritual well-being and transcendence increased, emotional burnout and depersonalisation decreased and personal accomplishment increased. In addition, as harmony with nature increased, depersonalisation decreased and personal accomplishment increased, and as anomie increased, emotional burnout and depersonalisation increased.

War is a significant, high-intensity stressor that forces millions of people to seek refuge in safer areas, resulting in profound physical and mental health challenges. Following the large-scale Russian invasion of Ukraine in February 2022, millions of Ukrainians became refugees in Europe. This exploratory study examines the influence of faith on the mental health of Ukrainian forced migrants during the war. The results indicate that two years after the start of the full-scale war, Ukrainian forced migrants suffer from PTSD symptoms, high levels of depression, moderate anxiety, frustration, rigidity, aggressiveness, and loneliness. This exploratory study provides insights into the role of faith in the mental health of forced migrants and underscores the importance of support services for this vulnerable population.

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.

People with primary brain tumors face spiritual challenges due to neuro-cognitive disturbances such as aphasia and rapid neurological deterioration. This scoping review aimed to map the evidence regarding professional spiritual care in this neuro-oncological population. The literature search was conducted utilizing two databases (PubMed, CINAHL) and two peer-reviewed journals ('Spiritual Care', 'Journal of Religion and Health'). In total, 27 studies were analyzed, and five thematic categories were identified: (1) spiritual needs, (2) integrating the spiritual dimension in care, (3) spiritual care generalist interventions, (4) spiritual care specialist interventions, (5) assessments. Early integration of spiritual care and specific training are important.

Body image is a major postpartum problem negatively correlated with postpartum depression. The present study tests this correlation amongst ultra-Orthodox women in Israel and analyses whether movement classes are effective in improving postpartum body image. Utilising a mixed-methods approach, the study followed two groups of ultra-Orthodox postpartum women (n = 45): one group that participated in movement classes (n = 23) and a comparison group that did not (n = 22). Results of the study found a negative correlation between depression and body image amongst ultra-Orthodox women (r(53) =  -0.342, p < .05) and a trend of movement classes positively affecting postpartum body image (t(43) = 1.388, p = .086). Furthermore, semi-structured interviews found three themes as to how movement 1. Regulates emotions, 2. Releases stress and 3. Places the mother at the centre. Discussion of the results highlights the importance of maintaining positive body image and emotional health in the postpartum period, and that, according to the perception of participants in this study, movement positively contributed to their sense of self and coping abilities. These connections are critical regarding ultra-Orthodox women, whose birth rate is significantly higher relative to broader society. The current study should serve as a basis for encouraging postpartum movement participation amongst ultra-Orthodox and other similar conservative religious sectors of society.

We examined whether the salutogenic nature of resilience is the pathway of association, as well as a moderating factor, between spirituality and vicarious posttraumatic growth (VPTG). Two hundred Nigerian orthopedic nurses completed the Resilience Scale (RS-14), Spiritual Involvement and Belief Scale-Revised (SIBS-R), and Posttraumatic Growth Inventory-Short Form (PTGI-SF). We found that greater spirituality and resilience were directly associated with high VPTG. Resilience helped to explain (mediated) the relationship between spirituality and VPT such that spirituality was linked to VPTG by virtue of high resilience. Moderation analysis indicated that resilience was most robustly associated with increased VPTG for nurses with high spirituality compared to those with moderate and low levels of spirituality. Findings may be relevant in integrative/complementary approaches to trauma work.

Socioeconomic status and religion are associated with health indicators. This study compared the correlations between religious observance, socioeconomic status, and select health indicators among adults in neighboring cities in Israel based on data collected from the Maccabi Health Services database. One city is characterized by religious observance, while the other is primarily secular. Lower smoking rates and higher rates of low cholesterol, triglycerides and LDL levels were observed in the religious city. No significant differences were found for low HDL rates or diabetes. Unique characteristics of populations must be considered when planning health interventions.

This paper attempts to evaluate how massive religious festival celebrations can encourage the faster spread of any pandemic according to our problem statement, such as the case of COVID-19. For example, we evaluate Israel's three major religions, namely  Judaism, Christianity, and the Islamic festival  celebrations, respectively. Firstly, we have the traditional Jewish festivities such as Hanukkah, Yom Kippur, Sukkot, and Rosh Hashanah. In the Christian's traditional festivities celebrations, we identified Christmas, Easter Day, and All Saints Day. Finally, the Muslim festivities of Muharram and the Birthday of the Holy Prophet Mohamad. The purpose of  this study was to evaluate if these nine massive religious festival  celebrations are the main reasons for the large spread of COVID-19 in Israel directly or indirectly. In fact, we propose a new methodology to evaluate the impact of any massive religious festival celebration and the fast spread of any pandemic everywhere and anytime. The new indicator is entitled "The National Spread Levels of Infectious Diseases Risk from Massive Religious Festivities Index" (National-SLIDRMRF-Index). Finally, the major finding in this research is that any massive religious events can generate an exponential number of COVID-19 cases constantly. Therefore, this research concluded that we urgently need a standardized index to monitor  and control the expansion of any pandemic such as COVID-19 among different religious groups in the same country. At the same time, we give different policy recommendations to the Israeli government to constantly keep major controls and measures of different religious events in Jerusalem.

Pain is a common symptom experienced by patients with advanced-stage cancers. This research was conducted to determine the relationship between spiritual care needs and the cognitive intrusion of pain in patients with advanced-stage cancer. The data were collected through the patient information form, visual pain scale (VPS), spiritual care needs scale (SCNS), and cognitive intrusion of pain scale (CIPS). The study was conducted with 138 advanced cancer patients. Patients had a moderate level of spiritual care needs and an above moderate level of cognitive intrusion of pain. A positive correlation was found between the total CIPS score and the meaning and hope subdimension score of SCNS (p = 0.022). Cognitive intrusion of pain increased as the need for meaning and hope in spiritual care increased. In conclusion, meeting the spiritual care needs of patients is important to prevent patients from focusing excessively on the pain they are experiencing.

This study developed and validated the niyama-based spiritual well-being scale (NSWBS) using a mixed-method approach. Niyama is one of the eight limbs of ancient Indian Ashtanga yoga philosophy. There are five niyamas: soucha (internal and external cleanliness and hygiene), santosha (happiness and contentment), tapas (austerity and discipline), swadhyaya (self-study, observation and self-introspection) and ishvara-pranidhana (believe and surrender to the God and cosmic power). Both deductive (using existing spiritual well-being scales) and inductive (focus group discussions) approaches were used to generate items. These statements were first subjected to content validity testing and pre-testing, which resulted in seventeen statements. The psychometric properties of generated items were analyzed with the help of three independent studies that utilized various statistical tests like exploratory factor analysis (EFA), confirmatory factor analysis (CFA), Cronbach's alpha, McDonald Omega, Average variance explained, and Fornell and Larcker criterion. The first study examined the factorial structure of the proposed scale. EFA yielded five factors: Internal and external health and purity, Self-discipline and rigour, Self-introspection and observation, Contentment and gratitude, and Belief in God and higher cosmic power. They explained 62.35% of the total variance. The CFA validated the five factorial structure of the scale. The second study established the proposed scale's internal consistency reliability, convergent, divergent, and predictive validities. Lastly, the third study evaluated and concluded the test-retest reliability of the scale. Overall, the niyama-based spiritual well-being scale depicted appreciable psychometric properties.