This study was conducted to determine death anxiety and religious coping in heart failure patients. It was determined that 64% of the patients were male, the mean death anxiety score was 7.78 ± 3.91, 38% had ≤6 points and 62% had ≥7 points. Positive religious coping score was 20.54 ± 6.58 and negative religious coping score was 6.86 ± 3.18. Patients with a diagnosis of heart failure ≥3 years had higher death anxiety levels. There was a weak positive correlation between death anxiety and positive and negative religious coping scores. Death anxiety and the number of days hospitalized were determined to predict positive religious coping in regression analysis. The model explained 7.6% of the total variance in positive religious coping. Heart failure patients were detected to have high death anxiety. Patients were observed to have high positive religious coping scores. As death anxiety increases, patients exhibit positive religious coping behavior.

This investigation aimed to explore a theoretical model that examines the relationship between patterns of insecure attachment to God (i.e., anxious, avoidant), God-focused religious coping (i.e., divine struggles, positive religious coping), and mental health and well-being (i.e., happiness, depressive symptoms). The study\'s participants were 340 Israeli Jewish and Muslim individuals who completed electronic self-report questionnaires to assess the main variables of the study. The theoretical model was tested using Structural Equation Modeling. The analysis\' findings indicated that there were no direct links between both patterns of insecure attachment to God and both happiness and depressive symptoms. Additionally, both anxious and avoidant attachment to God were found to be positively associated with divine struggles, and the latter mediated the relationship between both anxious and avoidant attachment to God and depressive symptoms. Furthermore, there were no significant associations between positive religious coping and any of the other variables in the study. Moreover, a comparative analysis revealed that the pattern of associations between the variables in the study was not dependent on gender or religious affiliation. Theoretical and practical implications of the findings are discussed.

The COVID-19 pandemic has affected the well-being and mental health of populations worldwide. This study sought to examine whether religious coping mediated the relationship between COVID-19-related fear and death distress. We administered an online survey to 390 adult participants (66.15% females; Mage = 30.85 ± 10.19 years) across Turkey. Participants completed a series of questionnaires measuring the fear they had experienced during the COVID-19 pandemic, their levels of religious coping and their levels of death anxiety and depression. Our findings revealed that (a) fear of COVID-19 was associated with positive religious coping, negative religious coping, death anxiety and death distress; (b) negative religious coping was associated with death anxiety and depression and (c) negative religious coping mediated the relationship between fear of COVID-19 and death anxiety and depression. These results highlight the detrimental effect of negative religious coping in increasing the adverse effect of the COVID-19 fear on death depression.

UNASSIGNED: Religion has been reported to be the most widely used coping resource in stressful conditions including physical and mental illnesses. Different studies consistently find that positive religious coping is associated with a reduced level of severe mental illness such as depression. Despite its high prevalence and being a significant coping mechanism for persons with severe mental illness, there are no published studies on positive religious coping in Ethiopia.
UNASSIGNED: To assess the prevalence of positive religious coping and associated factors among people with severe mental illness attending outpatient service at Felege Hiwot Comprehensive Specialized Hospital, Bahir Dar, northwest Ethiopia, 2021.
UNASSIGNED: A cross-sectional institution-based study was conducted and systematic random sampling was applied to select participants. Data were collected through a face-to-face interview. The collected data were entered into EpiData version 3.1 and exported to SPSS version 20 for processing and analysis. Multivariable logistic regression was used to identify independent factors associated with religious coping. P-value <0.05 was declared a statistically significant association with a 95% confidence interval.
UNASSIGNED: The prevalence of positive religious coping among severe mental illness was 72.4% (95% CI= 68.2, 76.4). Having no comorbid medical illness, good quality of life, good medication adherence, and mild subjective severity scale were associated with positive religious coping.
UNASSIGNED: The magnitude of positive religious coping among severe mental illness was relatively high. Not having a comorbid medical illness, good medication adherence, good quality of life, and mild subjective severity scale were factors associated with it. Patients report different factors that affect practicing positive religious coping factors. In the other direction, positive religious coping was reported to contribute to symptom alleviating and increasing a sense of well-being.

Religious coping is a double-edged sword. Clarification of the psychological benefits for positive religious coping requires statistical controls for negative religious coping and vice versa. This study sought to further explore the complexities of Muslim religious coping by extending the analysis to Afghans who coped with the sufferings associated with recollections of childhood and adolescent sexual abuse. Two hundred Dari Persian-speaking Afghan university students (122 identified having experience of childhood sexual abuse) self-reported on variables that measure religious orientation, religious coping, Muslim experiential religiousness, mental health, and child abuse. Results showed that negative religious coping interfered with the possibly beneficial effects of positive religious coping on mental health and child abuse. After controlling for negative religious coping, the associations of positive religious coping became obvious. In addition, Muslim spirituality moderated the associations of religious coping with mental health outcomes and child abuse: for people with higher Muslim spirituality, positive religious coping associated with better mental health, and negative religious coping associated with less child abuse. Implications for religious coping and combating trauma in a religious context are discussed.

Open-heart surgery (OHS) is common in late life and is expected to improve functioning despite aging of OHS patients. Few studies have explored the influence of both psychosocial strength factors, metal health, and pre- and peri-OHS medical factors, including cardiac indices, on post-OHS functioning. This study explores the role of character strengths (e.g., hope and spirituality) in post-OHS activities of daily living (ADL) and instrumental ADL (IADL), along with cardiac indices used by all cardio-thoracic surgeons, after controlling for self-reported pre-OHS depression, quality of life indicators, and non-cardiac medical comorbidities. Three waves of interview data and cardiac/surgical indices in the Society of Thoracic Surgeon (STS) national database were collected for a cohort of 481 patients (age = 62 +, female 42%). Multiple linear regression was used to identify pre-OHS predictors of post-OHS functional status. ADL and IADL statuses after OHS were better among those who pursued pre-OHS positive spiritual/religious coping than those who did not. Outcomes were poorer for those reporting poor pre-OHS, higher numbers of medical comorbidities, and use of more post-OHS prayer for coping. Perfusion time, a proxy for surgical complexity, was associated with poor IADL only. Pre-OHS positive spiritual coping, a common coping means used among cardiac patients in medical crises, could have played a positive role in better post-OHS functional status during the post-OHS recovery month. Cardiac health providers should pay more attention to patient-centered character strengths and coping and non-cardiac conditions. More nuanced interdisciplinary research is necessary to identify mechanisms underlying these associations.

Since December 2019, the COVID-19 pandemic has caused serious mental health challenges and consequently the Turkish population has been adversely affected by the virus. The present study examined how meaning in life related to loneliness and the degree to which religious coping strategies mediated these relations. Participants were a sample of 872 adults (242 males and 360 females) drawn from general public in Turkey. Data were collected using Meaning in Life Questionnaire, UCLA Loneliness Scale, and the Religious Coping Measure. Meaning in life was associated with more positive religious coping and less negative religious coping and loneliness. Positive religious coping was associated with less loneliness, while negative religious coping was associated with more loneliness. Religious coping strategies mediated the impact of meaning in life on loneliness. These findings suggest that greater meaning in life may link with lesser loneliness due to, in part, an increased level of positive religious coping strategies and a decreased level of negative coping strategies.

OBJECTIVE: The current study was designed to investigate the relationship between positive religious coping, perceived stress, and depressive symptoms among Palestinian adults in response to the emergence of coronavirus (COVID-19), and the quarantine system implemented in the city of Tulkarem, Palestine.
METHODS: A correlational study was conducted to examine the relationship between study variables. Participants were 400 Palestinian adults, involving 172 males and 228 females, living in the city of Tulkarem, Palestine, during the spread of coronavirus. Participants were selected using convenience and snowball sampling techniques.
RESULTS: Pearson\'s correlation coefficient was used to test the relationship between positive religious coping, depressive symptoms, and perceived stress. Findings revealed a statistically significant negative correlation between positive religious coping and depressive symptoms (r = - .17, p < .01). Results also indicated a statistically significant negative correlation between positive religious coping and perceived stress (r = - .15, p < .01). The regression analysis for predicting depressive symptoms found that both positive religious coping (B = - .21, SE = .05, β = - .18) and perceived stress (B = .41, SE = .05, β = .35) were statistically significant toward explaining variance in depressive symptoms.
CONCLUSIONS: The importance of developing intervention programs that take into consideration religious/spiritual struggles and positive religious strategies may help improve resilience and well-being among affected populations. With the recent spread of COVID-19, findings of this current study have presented important practical implications for improving the mental health and well-being among Palestinians, especially since Palestinian society continues to face different types of stressors, such as illegal occupation. Further studies are recommended to test the relationship between current study variables and other related variables.

This study tested the levels and consequences of positive religious coping among a multinational sample of Muslims. The sample consisted of 706 university students recruited in three Muslim countries: Israel/Palestine, Turkey and Malaysia. Participants\' average age was 22.61, and 65% of them were females. This investigation applied a cross-sectional comparative methodology. Measures used: demographics, positive religious coping, satisfaction with life and depressive symptoms. The findings indicated that (a) participants reported high levels of positive religious coping usage, and Malaysians scored significantly higher in this regard than both Palestinians and Turks; (b) positive religious coping correlated positively with satisfaction with life but was not linked to depressive symptoms and (c) the magnitude of correlation between positive and satisfaction with life was significantly higher among Malaysians than among both Palestinians and Turks. The findings suggest that to understand the implications of positive religious coping for the health and well-being of Muslims, a detailed and nuanced analysis is needed.

UNASSIGNED: Leukemia is a life-threatening chronic disease for children. The recurrence of the disease causes tension and reduces the quality of life for the family, especially for mothers. Religion is an important humanitarian aspect of holistic care that can be very effective in determining the health level of the patient and the family members. The present study aims at investigating the role of religious coping (RCOPE) in the quality of life for mothers of children with recurrent leukemia.
UNASSIGNED: This is a cross-sectional study of the descriptive-correlational type. Two-hundred mothers with children aging 1-15 years suffering from leukemia were selected using a continuous sampling method. The data were collected using questionnaires eliciting information about personal information, Persian version of the Caregiver Quality of Life Index-Cancer, and RCOPE. The collected data were analyzed in SPSS using descriptive tests and independent samples t-test.
UNASSIGNED: The result of examining the relation between life quality and demographic features of mothers showed that education level, income, and occupation had a significant statistical relationship with general quality of life mothers. The results of examining the relationship between quality of life and RCOPE of mothers showed that RCOPE was positively correlated only with the positive coping dimension quality of life (P < 0/001). Negative RCOPE had a significant reverse statistical correlation with general quality of life and all its aspects.
UNASSIGNED: The quality of life for the participants in this study was significantly related to RCOPE. Mothers with negative RCOPE faced low scores for quality of life, and religious support can improve their life quality. Further longitudinal studies are required to investigate the effects of establishing support communities.