Printer Friendly
The Free Library
22,741,889 articles and books

Religious coping styles and recovery from serious mental illnesses.



Despite the relative lack of empirical research Noun 1. empirical research - an empirical search for knowledge
inquiry, research, enquiry - a search for knowledge; "their pottery deserves more research than it has received"
 on the role of spirituality in the lives of severely mentally ill individuals, personal accounts and qualitative studies have demonstrated the importance of religion in recovery from mental illnesses. Research on religious coping religious coping,
n means of dealing with stress (which may be a consequence of illness) that are religious. These include prayer, congregational support, pastoral care, and religious faith.
 has shown faith to be a method individuals rely on to gain control in their lives. This study examined relations among religious coping styles, empowerment, level of adaptive functioning adaptive functioning,
n the relative ability of a person to effectively interact with society on all levels and care for one's self; affected by one's willingness to practice skills and pursue opportunities for improvement on all levels.
, and recovery activities. Findings indicated that the Collaborative approach to religious coping was related to greater involvement in recovery-enhancing activities and increased empowerment while the Deferring coping strategy was associated with improved quality of life. However, the Self-directing and Plead styles were linked with less positive psychosocial psychosocial /psy·cho·so·cial/ (si?ko-so´shul) pertaining to or involving both psychic and social aspects.

psy·cho·so·cial
adj.
Involving aspects of both social and psychological behavior.
 outcomes. This study provided preliminary support to the notion that reliance on religious faith and coping can be associated with active involvement in recovery and positive psychological adjustment among severely mentally ill individuals. Implications of these results and suggestions for future research were discussed.

**********

The idea that recovery from serious mental illnesses is a viable prospect has been promoted within the mental health field in the last decade contrasting sharply with the traditional view that they are chronic and intractable intractable /in·trac·ta·ble/ (in-trak´tah-b'l) resistant to cure, relief, or control.

in·trac·ta·ble
adj.
1. Difficult to manage or govern; stubborn.

2.
. The emergence of narratives written by individuals with severe mental illnesses describing their experiences of recovery and empirical research demonstrating the reality of positive outcomes in this population converged in the 1980s and gave birth to the recovery vision (Anthony, 2000). Anthony (1993) has defined recovery as a process of transformation, adaptation, and self-discovery involving changes in attitudes, values, and goals towards oneself and one's illness. Recovery does not refer to an end product, a linear process, or an absence of pain or setbacks. Relatedly, Deegan (1988) viewed recovery as the lived experience of individuals as they accept and overcome the challenge of their illness.

An integral part of recovery is empowerment, which involves consumers of mental health services health services Managed care The benefits covered under a health contract  taking responsibility and control over all aspects of their lives, including the treatment for their disorders (Corrigan, Faber, Rashid, & Leary, 1999). Traditionally, the mental health system has encouraged dependency and has restricted opportunities for choice and self-determination by regarding people who have mental illnesses as "passive recipients of treatment rather than as active agents in the recovery process" (Heinssen, Levendusky, & Hunter, 1995, p. 522). In contrast, Heinssen et al. (1995) have demonstrated that interventions are more effective when their recipients perceive choice, have a personal investment in the recovery process, and are treated as collaborators by mental health professionals. Additionally, activities, places, and people not related to the mental health system, such as lay social support networks, sports, clubs, and religious institutions, have been shown to be essential to many individuals' recovery (Anthony, 1993; Corrigan et al., 1999; Murnen & Smolak, 1994). Indeed, research has demonstrated that spiritual and religious involvement plays an important role in promoting and supporting recovery efforts (i.e., Fitchett, Burton, & Sivan, 1997; Koenig, Larson, & Weaver, 1998; Lindgren & Coursey, 1995; O'Rourke, 1997; Sullivan, 1999; Young & Ensing, 1999).

Even more neglected has been the study of the effects of religious beliefs and practices on the functioning of people who have serious mental illnesses (Crossley, 1995; Koenig, Larson, & Weaver, 1998). On the other hand, most personal accounts of recovery highlight spirituality. Religion and spirituality are seen as offering great help by providing coping and problem-solving strategies, a source of social support, and a sense of meaning in the midst Adv. 1. in the midst - the middle or central part or point; "in the midst of the forest"; "could he walk out in the midst of his piece?"
midmost
 of tragedy and confusion (Sullivan, 1999). Unfortunately, most of the current work on this matter is qualitative in nature and limited in scope.

The intersection of religion and coping has recently been identified as a rich area for scientific investigation (Pargament, 1997). One's method of religious coping has been found to relate to a number of psychosocial outcomes, such as the degree of adjustment to negative events and psychological resourcefulness Resourcefulness
Buck

clever and temerarious dog perseveres in the Klondike. [Am. Lit.: Call of the Wild]

Crichton, Admirable

butler proves to be infinite resource for castaway family on island. [Br. Lit.
. Pargament et al. (1988) identified three major approaches to religious coping with adversity ad·ver·si·ty  
n. pl. ad·ver·si·ties
1. A state of hardship or affliction; misfortune.

2. A calamitous event.
: self-directing, deferring, and collaborative. The collaborative style reflects the joint responsibility for problem solving problem solving

Process involved in finding a solution to a problem. Many animals routinely solve problems of locomotion, food finding, and shelter through trial and error.
 by God and the individual, while the deferring style implies placing all responsibility for problem solving on God while passively waiting to receive solutions. The self-directing approach emphasizes the individual's personal responsibility and active role in problem solving and excludes God from the process (Hathaway & Pargament, 1990).

Both self-directing and collaborative problem-solving styles have been linked to greater general psychological competence, while the deferring religious coping method has been related to lower levels of psychological resourcefulness (Hathaway & Pargament, 1990). However, in several studies the self-directing approach has also been associated with negative outcomes, such as anxiety and depression (Bickel et al., 1998; Schaefer & Gorsuch, 1991). Specifically, Bickel et al. (1998) found an increase in depressive de·pres·sive
adj.
1. Tending to depress or lower.

2. Depressing; gloomy.

3. Of or relating to psychological depression.

n.
A person suffering from psychological depression.
 affect under conditions of high stress with the reported use of the self-directing religious coping style. The use of the collaborative coping style, on the other hand, produced a decrease in depression under the same conditions.

Although generally not an effective problem-solving method, the deferring coping style has been found helpful in those situations where the individual has very little control over the stressful circumstances (Pargament, 1997). In these uncontrollable situations, delegating responsibility to what many view as a mighty and loving Being can be quite empowering, whereas assuming all responsibility for problem-solving may lead to great distress. Thus, a consistent pattern of positive outcomes emerges only for the collaborative coping style, while the other two styles yield mixed outcomes (Pargament, 1997). When applied to the recovery context, significant aspects of severe mental illness lend themselves to little control on the part of the person coping with it. Examples of this may include the presence of cognitive impairments, medication side effects Side effects

Effects of a proposed project on other parts of the firm.
, poverty, and discrimination.

Pargament and his colleagues (Pargament et al., 1990) also postulated pos·tu·late  
tr.v. pos·tu·lat·ed, pos·tu·lat·ing, pos·tu·lates
1. To make claim for; demand.

2. To assume or assert the truth, reality, or necessity of, especially as a basis of an argument.

3.
 the existence of an additional religious coping style, termed Plead, in which the individual petitions for God's miraculous mi·rac·u·lous  
adj.
1. Of the nature of a miracle; preternatural.

2. So astounding as to suggest a miracle; phenomenal: a miraculous recovery; a miraculous escape.

3.
 intervention to bring about personally desirable outcomes, both refusing to accept the status quo [Latin, The existing state of things at any given date.] Status quo ante bellum means the state of things before the war. The status quo to be preserved by a preliminary injunction is the last actual, peaceable, uncontested status which preceded the pending controversy.  and wishing for the world to change through God. In several studies, the use of pleading and bargaining for a miracle has been linked to greater distress and is generally considered a maladaptive Maladaptive
Unsuitable or counterproductive; for example, maladaptive behavior is behavior that is inappropriate to a given situation.

Mentioned in: Cognitive-Behavioral Therapy
 religious style of coping (Pargament, Koenig, & Perez, 2000; Park & Cohen cohen
 or kohen

(Hebrew: “priest”) Jewish priest descended from Zadok (a descendant of Aaron), priest at the First Temple of Jerusalem. The biblical priesthood was hereditary and male.
, 1993; Thompson & Vardaman, 1997).

Goals and Hypotheses

The major purpose of this project was to ascertain empirically the role of religion and religious coping in the process of recovery from serious mental illness. A more specific goal of this study was to increase our understanding of which religious methods of coping, if any, facilitate the recovery process most effectively. It was assumed that if certain approaches to religious problem-solving are indeed more efficacious ef·fi·ca·cious  
adj.
Producing or capable of producing a desired effect. See Synonyms at effective.



[From Latin effic
 in promoting individuals' psychosocial functioning, sense of empowerment, and recovery, mental health professionals and clergy working with these individuals would be in a better position to encourage the development and reliance upon these particular coping styles.

Three hypotheses were tested in this study.

Hypothesis 1: Higher scores on religious alience and attendance at religious services were expected to be linked to a better quality of life and fewer symptoms of distress.

Hypothesis 2: Mental health consumers' reliance on Self-directing and Collaborative religious problem-solving styles was predicted to be associated with a greater sense of personal empowerment and more extensive involvement in various aspects of recovery. By contrast, dependence on Deferring and Plead religious coping styles was expected to be associated with a lower sense of empowerment and reduced participation in the recovery process. The religious problem-solving styles were hypothesized to explain significant incremental Additional or increased growth, bulk, quantity, number, or value; enlarged.

Incremental cost is additional or increased cost of an item or service apart from its actual cost.
 variance in dependent variables beyond demographic factors.

Because recovery from serious mental illnesses is a complex and multidimensional mul·ti·di·men·sion·al  
adj.
Of, relating to, or having several dimensions.



multi·di·men
 process, some of its elements are within individuals' control and thus demand a fair degree of personal responsibility and action, while others are unchangeable un·change·a·ble  
adj.
Not to be altered; immutable: the unchangeable seasons.



un·change
 and, to a large extent, simply require acceptance.

Hypothesis 3: Use of the Collaborative religious problem-solving style was predicted to be associated with a better ability to deal with the complexities of the recovery process, as defined by improved quality of life and reduced symptom distress, than reliance primarily on Deferring, Plead, and Self-directing styles. Individuals in the three latter categories were viewed as being more likely to focus on some aspects of recovery (i.e., outside their control) to the exclusion of others and thus would experience more frustrations and a decreased quality of life in the process.

In addition to these hypotheses, another goal of this study was to ascertain the factor structure of the Religious Problem-Solving Scale (RPSS RPSS Resource Planning & Scheduling Subsystem
RPSS Routing Policy System Security
RPSS Retail Performance Support System
RPSS Ryukyu Philatelic Specialist Society, Ltd.
RPSS Remote Proposal Support System (NASA) 
; Pargament et al., 1988) in a sample of individuals who have serious mental illnesses. Moreover, given the previously demonstrated utility of examining one's pattern of religious coping, a cluster analysis Cluster analysis

A statistical technique that identifies clusters of stocks whose returns are highly correlated within each cluster and relatively uncorrelated across clusters. Cluster analysis has identified groupings such as growth, cyclical, stable, and energy stocks.
 on participants' styles of religious coping was planned.

METHOD

Participants

One hundred seventy-eight individuals diagnosed with serious mental illnesses and receiving services in the public sector mental health system were recruited into the study. Data from 27 participants (15.2% of the total sample) were excluded because they did not meet minimum criteria for inclusion based on their score on a screening instrument or if they gave duplicate, incomplete, or unusable responses. The final sample consisted of 151 individuals.

The demographic characteristics of the sample are displayed in Table 1 and approximate those of individuals with serious mental illnesses in Hamilton County, Ohio Hamilton County is a county located in the southwest corner of the state of Ohio, United States. The county seat is Cincinnati, and as of 2000, the population was 845,303. This made it the third most populous county in Ohio (and Ohio's second most densely populated county).  on the basis of gender. However, the percentage of ethnic minority individuals is underrepresented un·der·rep·re·sent·ed  
adj.
Insufficiently or inadequately represented: the underrepresented minority groups, ignored by the government. 
 in this sample, as compared to county-level data. The diagnostic information from participants' charts was obtained for 137 participants. However, because more than one diagnosis was recorded for several individuals, the total frequency displayed in Table 1 exceeds 137.

Instruments

Mini-Mental State Examination The mini-mental state examination (MMSE) or Folstein test is a brief 30-point questionnaire test that is used to assess cognition. It is commonly used in medicine to screen for dementia.  (MMSE MMSE Mini Mental State Examination
MMSE Minimum Mean Squared Error
MMSE Mini-Mental Status Examination
MMSE Multiuse Mission Support Equipment
MMSE Multimission Support Equipment
MMSE Multi Media Service Environment
; Folstein, Folstein, & McHugh, 1975). This brief cognitive screening instrument measures attention, learning/memory, language, and visuo-constructive abilities. The MMSE was used to screen potential participants for their ability to process information at hand and respond in a meaningful manner. The typical cutoff point Cutoff point

The lowest rate of return acceptable on investments.
 used is 23 out of 30 possible correct responses. Cronbach alpha for the scale ranges from .77 to .84 and average test-retest reliability test-retest reliability Psychology A measure of the ability of a psychologic testing instrument to yield the same result for a single Pt at 2 different test periods, which are closely spaced so that any variation detected reflects reliability of the instrument  is .80.

Demographic questionnaire. Participants were asked to provide information regarding their age, sex, race, educational background, diagnosis, marital and employment status, and religious affiliation. All respondents were asked if they believe in God or a similar Higher Power Higher power is a term used in a 12-step program, such as Alcoholics Anonymous, to describe "a power greater than yourself." Although many participants equate their higher power with God, a belief in God or in formal religion is not mandatory; the higher power is intended as a . The possible response alternatives included Yes, No, and Unsure. Additionally, probes with respect to participants' view of themselves as having a mental illness and as recovering were included.

General religious questions. Religious salience sa·li·ence   also sa·li·en·cy
n. pl. sa·li·en·ces also sa·li·en·cies
1. The quality or condition of being salient.

2. A pronounced feature or part; a highlight.

Noun 1.
 or the importance of religion to the individual was assessed by three 4-point items developed by Roof (1978). Respondents were asked to report the extent to which they base important decisions in life on religious faith, perceive faith to be important to their lives, and find that faith provides them with meaning. Answers were coded on a range from 1 (seldom, not at all important, and strongly disagree, respectively) to 4 (always, extremely important, and strongly agree, respectively). The frequency of participants' religious service attendance was measured by means of one item, ranging from 1 (never) to 5 (two or more times a week).

Religious delusions Delusions Definition

A delusion is an unshakable belief in something untrue. These irrational beliefs defy normal reasoning, and remain firm even when overwhelming proof is presented to dispute them.
. Several questions were added to the study protocol to explore potential effects of the presence of religiously delusional de·lu·sion  
n.
1.
a. The act or process of deluding.

b. The state of being deluded.

2. A false belief or opinion: labored under the delusion that success was at hand.
 thinking on participants' responses. Because no standardized standardized

pertaining to data that have been submitted to standardization procedures.


standardized morbidity rate
see morbidity rate.

standardized mortality rate
see mortality rate.
 measure of religious delusions was available, ad hoc For this purpose. Meaning "to this" in Latin, it refers to dealing with special situations as they occur rather than functions that are repeated on a regular basis. See ad hoc query and ad hoc mode.  questions that seemed to capture the most obvious examples of religiously delusional thinking were developed. Participants were asked to provide "yes" or "no" responses to the following questions: (1.) and (2.) Have you in the past thought/Do you currently think that you are God? (3.) and (4.) Have you in the past thought or felt/Do you currently think or feel that you have God-like supernatural powers/abilities? (5.) Has God ever told you to harm yourself/others? Affirmative responses to questions 1, 3, and 5 were counted as indicators of past religious delusions; whereas affirmative answers to questions 2 and 4 were considered to be reflective of current religious delusions.

The short form of the Religious Problem-Solving Scale (RPSS; Pargament et al., 1988). This instrument, consisting of three correlated subscales, Collaborative (C), Self-directing (S), and Deferring (D), as well as the Plead (P) subscale taken from the Religious Coping Activities Scale (Pargament et al., 1990) were used in the study. Internal consistency In statistics and research, internal consistency is a measure based on the correlations between different items on the same test (or the same subscale on a larger test). It measures whether several items that propose to measure the same general construct produce similar scores.  reliability for the subscales are .93 for Collaborative, .91 for Self-Directing, .89 for Deferring, and .86 for Plead. Subscales of the RPSS correlate with measures of religiousness and psychosocial competence and predict degrees of distress, well-being, and other outcomes of negative life events (Pargament et al., 1988, 1990, 1994).

Participants were asked to report the frequency with which each statement applies to their recovery from mental illness on a 5-point scale ranging from 1 (Never) to 5 (Always). Although the majority of participants in this study were expected to represent traditional theistic the·ism  
n.
Belief in the existence of a god or gods, especially belief in a personal God as creator and ruler of the world.



the
 religions (i.e., Christianity, Judaism, and Islam), in the instructions to scale completion, a qualification was added stating that people define God in different ways and that if participants use another term (e.g., Higher Power, the Transcendent), they can substitute that term for "God" in the questionnaire items.

Personal Vision of Recovery Questionnaire (PVRQ; Ensfield, 1998). This 24-item instrument measures the beliefs of individuals who have serious mental illnesses about what they can do to promote their own recovery. Responses are measured on a 5-point Likert-type scale ranging from 1 (Strongly disagree) to 5 (Strongly agree). Both in previous research and current study, internal consistency reliability indices for the five factors underlying the multidimensional structure of the questionnaire fell below generally accepted standards. However, in keeping with the principles of participatory action research Action Research or Participatory action research has emerged in recent years as a significant methodology for intervention, development and change within communities and groups. It is now promoted and implemented by many international development agencies and university programs CCAR, as  (e.g., inclusion of mental health service consumers in all phases of research) on which the construction of this instrument was based (Ensfield, 1998), PVRQ was chosen over other measures of recovery for use in this study. As a result, a total score was utilized as an index of broad recovery-related activities participants engaged in.

The Ohio Mental Health Outcomes Survey Adult Consumer Form (ODMH ODMH Ohio Department of Mental Health , 1996-1997) was used to measure participants' level of global functioning and sense of empowerment. This self-report instrument is part of the outcome measure developed by the Ohio Mental Health Outcomes Task Force. The Consumer Form includes items from a variety of scales. The Quality of Life component of the scale consists of 10 items from the Quality of Life Questionnaire (Greenley, Greenberg, & Brown, 1997), two items from the Quality of Life Interview (Lehman, 1988), one item assessing physical health, one assessing medication concerns, and two for perceptions of stigma stigma: see pistil.
Stigma
mark of Cain

God’s mark on Cain, a sign of his shame for fratricide. [O. T.: Genesis 4:15]

scarlet letter
 in the agency and community.

The Symptom Distress component of the instrument, Symptom Distress Scale (MHSIP MHSIP Mental Health Statistical Improvement Project  Task Force on Consumer-Oriented Mental Health Report Card), is based on the Symptom Checklist Symptom Checklist SCL-90R Psychology An instrument that assess 9 domains of psychiatric Sx–anxiety, depression, hostility, interpersonal sensitivity, obsessive-compulsiveness, paranoid ideation, phobic anxiety, pychoticism, somatization  and five additional items from the SCL-90 "Anxiety" dimension (Derogatis & Cleary, 1977) to form a 15-item scale. The responses are scored on a 5-point scale ranging from 0 (not at all) to 4 (extremely), and are summed to obtain a total symptom distress index.

Another part of the instrument, the Making Decisions Empowerment Scale (Rogers, Chamberlin, Ellison, & Crean, 1997) consisting of 28 items, was used to measure the construct of empowerment as defined by individuals who have serious mental illnesses. The instrument has adequate internal consistency (Cronbach alpha = .86) and some degree of construct validity construct validity,
n the degree to which an experimentally-determined definition matches the theoretical definition.
 as it relates positively to quality of life, social support, and self-esteem and negatively to the use of traditional mental health services. Responses are made on a 4-point Likert-type scale ranging from 1 (strongly agree) to 4 (strongly disagree). All the items are summed and averaged to arrive at an overall empowerment score.

Procedure

Participants were sought from three major case management agencies in Hamilton County, Ohio. The principal investigators Noun 1. principal investigator - the scientist in charge of an experiment or research project
PI

scientist - a person with advanced knowledge of one or more sciences
 (PIs) and 4 research assistants (RAs) solicited individuals' participation in the study by approaching them, in person, at the agencies and explaining to them the nature of the study. Participants who provided written informed consent were tested individually and a standard research protocol was followed. The Mini-Mental State Exam was administered to ensure participants' ability to complete the interview process. Those individuals who scored below the cutoff point on the MMSE received $5 and were excluded from the rest of the interview. All other individuals who scored above the cutoff point on MMSE were asked to proceed with the interview. The questionnaires, in counterbalanced coun·ter·bal·ance  
n.
1. A force or influence equally counteracting another.

2. A weight that acts to balance another; a counterpoise or counterweight.

tr.v.
 order, were read aloud to the participants. Upon completion of the study, the respondents were asked to provide a written release of information for diagnostic data. The participants were compensated with $20 for their time and effort if they fully completed the questionnaires.

RESULTS

Descriptive statistics descriptive statistics

see statistics.
 

Descriptive statistics for all variables in the study are shown in Table 2. Additionally, the following summary statistics were computed. Of the total sample, 95.4% reported belief in God/Higher Power, 2% said that they did not and 2.6% stated that they are unsure. When asked if they considered themselves to have a mental illness, 87.4% of the sample responded in the affirmative, while 12.6% denied it; 75.5% of respondents acknowledged to be recovering, 15.2% denied the experience and 9.3% stated that they consider themselves to be recovering sometimes; 34.4% of the sample (N=52) endorsed at least one religious delusion delusion, false belief based upon a misinterpretation of reality. It is not, like a hallucination, a false sensory perception, or like an illusion, a distorted perception.  in the past, and 17.2% (N=26) agreed with at least one question on current religious delusions. Twenty-three of 26 (88%) participants who acknowledged current delusions also reported having experienced them in the past.

Correlational analyses

Kendall's tau-b was used to examine the directionality and strength of associations between religious attendance and religious salience, and other variables, because the normality normality, in chemistry: see concentration.  assumption was not met for these two variables (Kolmogorov-Smirnov tests In statistics, the Kolmogorov–Smirnov test (often called the K-S test) is used to determine whether two underlying one-dimensional probability distributions differ, or whether an underlying probability distribution differs from a hypothesized distribution, in either  of normality were significant at p<.0001). Hypothesis 1, which predicted positive associations between religious salience/religious attendance and quality of life and negative relations between religious salience/religious attendance and symptom distress, was not supported. While the association between religious salience and quality of life approached significance (Kendall's tau-b=.11, p = .07), importance of religion was not related to level of symptom distress (Kendall's tau-b=-.03, p > .05). Neither was frequency of religious attendance associated with participants' level of functioning.

However, significant positive associations emerged between the two religious variables (service attendance and salience) and involvement in recovery-related activities (Kendall's tau-b=.24 and .23, respectively, p < .0001), as well as between religious salience and empowerment (Kendall's tau-b=.22, p < .0001). Additionally, as expected, use of various recovery strategies was positively related to one's level of empowerment (r = .29, p < .0001), and empowerment, in turn, was positively associated with quality of life (r = .31, p < .0001) and negatively with level of symptomatology symptomatology /symp·to·ma·tol·o·gy/ (simp?to-mah-tol´ah-je)
1. the branch of medicine dealing with symptoms.

2. the combined symptoms of a disease.


symp·to·ma·tol·o·gy
n.
 (r = -.35, p < .0001). Associations between the four religious coping styles and other variables will be discussed separately.

Multiple regression Multiple regression

The estimated relationship between a dependent variable and more than one explanatory variable.
 analyses

A series of hierarchical regression analyses, with quality of life, symptom distress, level of empowerment, and recovery as criterion variables, were performed to test Hypotheses 2 and 3. Where appropriate, correlation matrix Noun 1. correlation matrix - a matrix giving the correlations between all pairs of data sets
statistics - a branch of applied mathematics concerned with the collection and interpretation of quantitative data and the use of probability theory to estimate population
 was also examined to clarify associations among the variables. To test Hypothesis 2, the predictor variables Noun 1. predictor variable - a variable that can be used to predict the value of another variable (as in statistical regression)
variable quantity, variable - a quantity that can assume any of a set of values
 of sex, race, age, and presence of religious delusions were entered in the first block to control for them. Deferring, Plead, Collaborative, and Self-Directing coping styles were entered in the second block. The procedure was repeated with empowerment and recovery as criterion variables, respectively. Stepwise stepwise

incremental; additional information is added at each step.


stepwise multiple regression
used when a large number of possible explanatory variables are available and there is difficulty interpreting the partial regression
 method was used within each block. In support of Hypothesis 2, the RPSS Collaborative factor predicted higher Personal Vision of Recovery Questionnaire (PVRQ) ([R.sup.2] change = .17, F change [1, 143] = 29.4, p < .0001) and empowerment scores ([R.sup.2] change = .05, F change [1, 143] = 7.9, p < .01) with demographic factors controlled for. When the effects of the Collaborative style were controlled for, higher scores on the Deferring RPSS accounted for lower total scores on the PVRQ ([R.sup.2] change = .03, F change [1, 142] = 4.8, p < .05), and higher scores on the Plead RPSS predicted lower scores in empowerment ([R.sup.2] change = .05, F change [1, 142] = 8.6, p < .01). Both findings are consistent with Hypothesis 2. Contrary to Hypothesis 2, the Self-Directing RPSS did not enter either prediction equation. However, examination of the correlation matrix revealed that a negative association emerged between PVRQ and this coping style (r = -.19, p < .05).

To test Hypothesis 3 that Collaborative RPSS predicts incremental variance beyond each of the three coping styles, three separate hierarchical regression analyses were conducted. In each analysis, demographic variables were entered in block 1. Block 2 consisted of Self-Directing, Deferring, and Plead RPSS, respectively, in each of the three separate analyses in order to control for each coping style individually. Collaborative coping style was then entered in block 3 in each analysis. Consistent with Hypothesis 3, Collaborative problem-solving strategy explained incremental variance in quality of life when Plead ([R.sup.2] change = .05; F change [1, 143] = 6.9, p < .05) and Self-Directing ([R.sup.2] change = .03; F change [1, 143] = 4.0, p < .05) styles were controlled for, respectively. Additionally, as predicted, reliance on the religious coping style of Plead accounted for 4% of the variance in higher symptom distress ([R.sup.2] change = .04; F change [1, 144] = 5.9, p < .05). However, contrary to expectation, use of the Deferring problem-solving style significantly predicted participants' improved quality of life before Collaborative RPSS was entered, explaining 5% of the variance ([R.sup.2] change = .05; F change [1, 144] = 8.0, p < .01). The Self-Directing RPSS did not enter the regression equations Regression equation

An equation that describes the average relationship between a dependent variable and a set of explanatory variables.
 in accounting for variance in symptom distress or quality of life.

Factor and cluster analyses on RPSS

Principal axis Noun 1. principal axis - a line that passes through the center of curvature of a lens so that light is neither reflected nor refracted; "in a normal eye the optic axis is the direction in which objects are seen most distinctly"
optic axis
 factor analysis followed by an oblique o·blique
adj.
Situated in a slanting position; not transverse or longitudinal.



oblique

slanting; inclined.
 rotation was used to ascertain that the original factor structure of RPSS replicated in the population of people who have severe mental illnesses. Eigenvalues eigenvalues

statistical term meaning latent root.
 greater than 1.0 and the scree plot were used to determine the number of factors to extract. The examination of the scree plot and meaningfulness of the item loadings on each of the factors (using the cutoff of .30 or higher) led to the retention of two correlated factors, with the first one including Collaborative, Deferring, and Plead items (45% of variance) and the second consisting of Self-directing items (10% of variance). The correlation between factors 1 and 2 was -.41. The scree plot is shown in Figure 1, and pattern loadings can be seen in Table 4. The factor structure of the RPSS in this data set markedly deviates from the original factor structure of the instrument reported by Pargament, Kennell, et al. (1988). This discrepancy should be explored in future studies.

Previous research has demonstrated that most individuals rely on more than one method of religious coping, and that examining one's pattern of religious problem-solving has utility (e.g., Bickel et al., 1998; Sears, Rodrigue, Greene, Fauerbach, & Mills, 1997). Thus, Ward's minimum variance method was used to perform three-, four-, five-, and six-solution cluster analyses, to determine the religious coping profiles of participants in this study. The three-cluster solution (Collaborative/Deferring/Plead [N = 35], Self-directing [N = 30], and Eclectic e·clec·tic  
adj.
1. Selecting or employing individual elements from a variety of sources, systems, or styles: an eclectic taste in music; an eclectic approach to managing the economy.

2.
 [N = 82]) provided the most parsimonious par·si·mo·ni·ous  
adj.
Excessively sparing or frugal.



parsi·mo
 profiles. The first cluster included participants who scored high on Collaborative, Deferring, and Plead but lower on Self-directing coping styles. The second one consisted of individuals who scored high only on the Self-directing problem-solving style and low on Collaborative, Deferring, and Plead. Finally, the third cluster represented persons whose responses fell in the average range on all three religious coping styles.

This cluster solution is similar to the one reported with other populations, such as physically ill individuals and college students, where Self-directing, Deferring/Collaborative, and Eclectic religious coping profiles were found (i.e., Kolchakian & Sears, 1999; Sears et al., 1997). Figure 2 demonstrates these religious coping profiles, where numbers on the Y-axis represent standard deviations In statistics, the average amount a number varies from the average number in a series of numbers.

(statistics) standard deviation - (SD) A measure of the range of values in a set of numbers.
 of each point in the cluster from the mean of the particular religious coping style.

[FIGURE 1 OMITTED]

DISCUSSION

In this sample, the percentage of participants who reported a belief in God/Higher Power is quite comparable to national statistics, reflecting favorably fa·vor·a·ble  
adj.
1. Advantageous; helpful: favorable winds.

2. Encouraging; propitious: a favorable diagnosis.

3.
 upon the generalizability of the current findings. On average, respondents in this study endorsed high levels of religious salience ([chi] = 8.9 out of 12 possible scale points) and bimodal bi·mod·al  
adj.
1. Having or exhibiting two contrasting modes or forms: "American supermarket shopping shows bimodal behavior
 religious service attendance, with "never" and "once a week" emerging as most frequent responses. This finding provides quantitative support to results from previous qualitative investigations that stressed the importance of religious faith to the population of people who have serious mental illnesses.

Hypothesis 1 predicted positive relations between religious salience and attendance and quality of life and negative associations between the two religious variables and symptomatology. This hypothesis was not supported by the data. However, religious salience was positively related to empowerment, and religious service attendance was tied to increased use of recovery-promoting activities. The lack of support for Hypothesis 1 is consistent with past research indicating that general religious variables are poorer predictors of psychological adjustment than more specific styles of religious coping (e.g., McIntosh, Silver, & Wortman, 1993; Pargament et al., 1990; Schaefer & Gorsuch, 1991). Although not directly linked with the degree of one's symptomatology and life satisfaction, greater religious commitment and involvement may represent one of several manifestations of an empowered stance one can take towards recovery as a whole.

Hypothesis 2 proposed positive associations between reliance on Self-directing and Collaborative religious problem-solving styles and participants' sense of personal empowerment and involvement in recovery. Dependence on Deferring and Plead religious coping styles was expected to predict a lower sense of empowerment and reduced participation in recovery. In support of Hypothesis 2, use of the Collaborative coping style made a significant positive contribution to variance in empowerment and various recovery-enhancing activities. However, contrary to Hypothesis 2, the Self-directing problem-solving style was negatively correlated with involvement in recovery although it did not enter either regression equation. When statistically separated from the Collaborative RPSS, consistent with Hypothesis 2, use of the Deferring RPSS predicted less active pursuit of recovery. Similarly, when variance shared with the Collaborative RPSS was removed, the religious coping style of Plead was associated with lower levels of empowerment. Thus, it appears that coping strategies The German Freudian psychoanalyst Karen Horney defined four so-called coping strategies to define interpersonal relations, one describing psychologically healthy individuals, the others describing neurotic states.  that involve collaboration with God are most consistent with an active pursuit of recovery and an empowered stance, whereas exclusive reliance on one's own coping resources may be a deterrent of recovery or a by-product by·prod·uct or by-prod·uct  
n.
1. Something produced in the making of something else.

2. A secondary result; a side effect.


by-product
Noun

1.
 of decreased efforts to engage in it. Additionally, deferment deferment Delaying of an obligation. See Default, Medical student debt. Cf Forbearance.  and plead in relationship with God, when relied upon apart from a collaborative strategy, predict fewer recovery-promoting efforts.

Hypothesis 3 predicted that reliance on the Collaborative problem-solving style would be tied to lower levels of symptom distress and better quality of life. Both Self-directing and Deferring coping styles were expected to relate to decreased quality of life, whereas Plead was predicted to account for increased levels of symptomatology. The results lent support to the associations between Plead and higher symptom distress as well as between the Collaborative and Deferring approach to problem-solving and improved quality of life. These findings are largely consistent with previous research indicating the superiority of the Collaborative approach to coping and mixed implications for reliance on Self-directing and Plead styles. However, these results also extend recent research evidence indicating that deferment in relationship with God is not only used more often by people with serious mental illnesses than by individuals with other chronic medical illnesses such as diabetes (Taylor, 1999), but that it also has positive associations with life satisfaction in this population.

[FIGURE 2 OMITTED]

Taken together these findings indicate that, contrary to commonly held stereotypes that view religious faith and religious service attendance as passive coping strategies, these activities are associated with a higher sense of personal empowerment and greater adherence to various components of recovery. Moreover, in this sample, use of the Collaborative strategy emerged as a method of religious coping associated with the greatest level of empowerment and involvement in recovery-promoting activities. While deferring to God's wisdom Noun 1. God's Wisdom - the omniscience of a divine being
omniscience - the state of being omniscient; having infinite knowledge
, at the exclusion of other coping options, was tied to higher life satisfaction, it was connected with a more passive stance towards recovery. Additionally, pure reliance on Plead, as expected, was associated with increased levels of symptomatology and decreased sense of empowerment. Thus, Plead may have negative consequences as a method of religious coping in this population along with other previously researched groups. Alternatively, these results could be interpreted to indicate that individuals who are highly symptomatic tend to be more helpless and thus are apt to cry for help and plead for deliverance Deliverance
See also Freedom.

Aphesius

epithet of Zeus, meaning ‘releaser.’ [Gk. Myth.: Zimmerman, 292–293]

Bolivar, Simón

(1783–1830) the great liberator of South America. [Am. Hist.
 more than higher functioning persons. Similarly, it can be argued that consumers who are more satisfied with the quality of their lives and are more confident in their ability to overcome challenges confronting them are able to relate to God/Higher Power in more secure ways, by establishing a collaborative or deferring relationship.

Overall, the Self-directing religious coping style was tied to decreased use of recovery-related activities in this study. Previous research focusing on higher functioning individuals found the Self-directing coping style to be associated with increased levels of psychosocial competence in the context of largely controllable problems, yet higher levels of psychological distress psychological distress The end result of factors–eg, psychogenic pain, internal conflicts, and external stress that prevent a person from self-actualization and connecting with 'significant others'. See Humanistic psychology.  in the context of uncontrollable problems (e.g., Bickel et al., 1998). The finding that this style was tied to the use of fewer recovery-enhancing activities could be a function of the emphasis of PVRQ on interpersonal relationships This article or section may contain original research or unverified claims.

Please help Wikipedia by adding references. See the for details.
This article has been tagged since September 2007.
 and help-seeking as essential ingredients of recovery. Thus, self-directing individuals' view of God as uninterested in their well-being or as a punishing being not to be trusted could also be manifested in a pattern of social avoidance in their everyday lives.

The fact that use of the Deferring style was positively related to life satisfaction and Self-directing strategy almost reached significance in negatively associating with quality of life can be tentatively interpreted as an indication that self-sufficiency does not promote life satisfaction in this population. This explanation would be consistent with much research indicating the critical role social and spiritual support play in recovery from serious mental illnesses. It is equally possible, however, that individuals who have found meaning and satisfaction in their lives have done so partly as a function of drawing on the awareness of Divine care and protection. Moreover, those who are unhappy with their circumstances may have abandoned their spiritual or religious commitments due to anger at God or despair and developed a more isolationist i·so·la·tion·ism  
n.
A national policy of abstaining from political or economic relations with other countries.



i
 stance. Difficulty forgiving God has been found to be a strong and distinct predictor of negative emotion negative emotion Any adverse emotion–eg, anger, envy, cynicism, sarcasm, etc. Cf Positive emotion.  among college students (Exline, Yali, & Lobel, 1999). Future research should examine potential associations between disappointment and anger at God and recovery from severe and persistent mental illness.

The consistency of religious coping profiles found in this sample with those reported in previous studies indicates that the ways in which people who have serious mental illnesses cope do not differ from the general population of physically ill individuals or college students. The first cluster, consisting of individuals who scored high on Collaborative/Deferring/Plead and lower on Self-directing items, seems to represent those who are willing to engage in any coping strategy that involves God or Higher Power. This pattern may be similar to the phenomenon of indiscriminate in·dis·crim·i·nate  
adj.
1. Not making or based on careful distinctions; unselective: an indiscriminate shopper; indiscriminate taste in music.

2.
 proreligiousness, first coined and studied by Allport and Ross (1967). While Allport conceptualized indiscriminately proreligious persons as having both intrinsic and extrinsic EVIDENCE, EXTRINSIC. External evidence, or that which is not contained in the body of an agreement, contract, and the like.
     2. It is a general rule that extrinsic evidence cannot be admitted to contradict, explain, vary or change the terms of a contract or of a
 attitudes towards religion, Cluster 1 members of this sample share with the original formulation a tendency to endorse all statements "that to them seem favorable fa·vor·a·ble  
adj.
1. Advantageous; helpful: favorable winds.

2. Encouraging; propitious: a favorable diagnosis.

3.
 to religion in any sense" (Allport & Ross, p. 437). It is also possible, however, that this cluster represents individuals who adjust their religious coping strategy based on the type and demands of the situation at hand.

Cluster 2 consists of persons who rely exclusively on their own resources to cope with adversity and who forgo sharing responsibility for problem-solving with a Higher Power. As mentioned previously, while most of these individuals endorse a theoretical belief in God, the coping strategies they choose better tap their underlying view of Deity as distant, uninvolved un·in·volved  
adj.
Feeling or showing no interest or involvement; unconcerned: an uninvolved bystander.

Adj. 1.
, or perhaps malignant and punishing. Finally, the third cluster includes participants who use a variety of coping styles in their recovery process. Because the present study did not investigate potential relations between the type of situation one confronts (i.e., in terms of appraisal of controllability) and the corresponding religious coping style used, it is difficult to ascertain whether distinguishable patterns can be found in this eclecticism eclecticism, in art
eclecticism (ĭklĕk`tĭsĭz'əm), art style in which features are borrowed from various styles.
.

A consistent finding in the religious coping literature has been the superiority of possessing a repertoire of coping styles to deal with a variety of problems over relying exclusively on a single coping style (e.g., Pargament et al., 1999). Because the effective-ness of a particular approach to problem-solving depends on the appraisal of controllability of the problem, the latter becomes a crucial variable of interest. In this study, the assumption was made that recovery from serious mental illness includes components that are generally viewed as uncontrollable as well as those that are within one's power to change. Therefore, it was hypothesized that the Collaborative problem-solving style would prove most flexible and effective in helping one deal with the complexities of recovery. However, the participants were asked to respond to questions regarding their religious coping in the context of recovery as a whole, rather than specific aspects of the process. It is likely that assessing the respondents' appraisals of controllability over specific situations relevant to recovery and the corresponding strategies used to cope with them would provide more direct answers to the research questions.

The issue of religious delusions deserves special attention and discussion in this study. Due to the lack of precise and agreed-upon definition and measurement system, the questions designed to tap the presence of religious delusions in this study were likely not comprehensive. However, in this sample, the presence of religious thinking of a delusional nature had the implication of heightened religiosity re·li·gi·os·i·ty  
n.
1. The quality of being religious.

2. Excessive or affected piety.

Noun 1. religiosity - exaggerated or affected piety and religious zeal
religiousism, pietism, religionism
, but was not linked with functional or other recovery-related outcomes. Overall, a better measurement tool is necessary to draw more definitive conclusions regarding the role of religious delusions in the spiritual and psychosocial well-being of mental health consumers.

Another potential limitation of these findings is the researchers' complete reliance on self-report. The presence of cognitive deficits Cognitive deficit is an inclusive term to describe any characteristic that acts as a barrier to cognitive performance. The term may describe deficits in global intellectual performance, such as mental retardation, or it may describe specific deficits in cognitive abilities , common to this population, in addition to social desirability considerations and lack of insight may have affected not only the overall accuracy of some participants' responses, but their answers to questions of religious and spiritual nature in particular. Consequently, a social desirability measure should be included in future research in this area.

Overall, this study provided preliminary information on the nature of religious and spiritual beliefs and coping strategies and their association with recovery and level of functioning in the population of severely mentally ill. In summary, future research should measure participants' appraisal of controllability over various aspects of recovery and its association with particular religious coping styles. Second, the issue of religious delusions and their impact on mental health consumers' religious experiences and adjustment needs to be investigated further. Third, longitudinal studies longitudinal studies,
n.pl the epidemiologic studies that record data from a respresentative sample at repeated intervals over an extended span of time rather than at a single or limited number over a short period.
 assessing potential changes in participants' reliance on various religious coping methods, at different points in their illness, are necessary. Finally, it is recommended that future research examine associations between religious coping clusters and one's experience of relationship with God. For instance, the notion that individuals in Cluster 2 view God as an aloof figure would benefit from empirical investigation.

While further research is needed to replicate and broaden current findings, several recommendations based on the results can be made. First, mental health service consumers' reliance on religious faith and service attendance cannot and should not be dismissed as a symptom of their underlying psychopathology psychopathology /psy·cho·pa·thol·o·gy/ (-pah-thol´ah-je)
1. the branch of medicine dealing with the causes and processes of mental disorders.

2. abnormal, maladaptive behavior or mental activity.
. Instead, it can be viewed as an empowering and recovery-promoting coping strategy and, thus, actively encouraged as part of treatment for those so inclined. Second, to those individuals who are open to exploring their spiritual and religious journeys, treatment can focus on discussing the benefits and liabilities of relying on various religious coping styles in the context of general problem-solving strategies. Both recommendations call for the need to bridge a gap between mental health and religious communities, as they work towards meeting the needs of this population.
Table 1 Demographic Characteristics of the Sample

Frequency                %      Frequency

Sex
  Male                    74    49.0
  Female                  77    51.0
Race
  White, non-Hispanic     99    66.0
  African American        46    30.7
  Other                    5     3.3
Marital Status
  Single                 103    68.7
  Married                  8     5.3
  Separated/divorced      38    25.3
  Widowed                  1     0.7
Education
  Less than high school   44    29.3
  High school             58    38.7
  Some college            38    25.3
  Bachelor's degree        3     2.0
  Graduate degree          7     4.7
Age                      Mean   SD
  Range: 18-71            41.6  10.6
Employment*
  Unemployed             104    68.8
  Employed part-time      34    22.5
  Employed full-time       4     2.6
  Volunteer               27    17.8
  In school               12     8.0
  Other                    4     2.7
Diagnoses*
  Schizophrenia           48    29.6
  Schizoaffective d/o     29    17.9
  Bipolar disorder        24    14.8
  Major depression        13     8.0
  Substance abuse         12     7.4
  Personality disorder    17    10.5
    Other                 19    11.7
Religious preference
  Protestant              69    45.7
  Catholic                33    21.9
  Jewish                   4     2.6
  No preference           31    20.5
  Other                   14     9.3

  Other                   14     9.3

*based on overlapping categories

Table 2 Descriptive Statistics for All the Variables

Variable                           Mean  SD

Religious salience                  8.9   2.4
Collaborative RPSS                 20.1   6.5
Self-directing RPSS                16.1   5.6
Deferring RPSS                     18.4   6.3
Religious attendance Median = 3, Modes = 1, 4
Plead RPSS                         15.9   5.4
Symptom Distress                   37.9  13.4
Quality of Life                    34.2   7.9
Total PVRQ                         90.9   8.3
Total Empowerment                   3.4   0.4

Table 3 Correlations between RPSS Factors and Other Variables

Variable                 Factor 1       Factor 2       Factor 3
                      (Collaborative)  (Deferring)  (Self-directing)

Age                       0.03            0.06           0.10
Religious attendance      0.30**          0.23**         0.20**
Religious salience        0.49**          0.36**         0.36**
Symptom Distress          0.09            0.13           0.02
Quality of Life           0.22**          0.23**         0.16
Total Empowerment         0.21**          0.13           0.12
Total PVRQ                0.42**          0.23**         0.19*

Variable              Factor 4
                      (Plead)

Age                    0.02
Religious attendance   0.24**
Religious salience     0.20**
Symptom Distress       0.20*
Quality of Life        0.09
Total Empowerment      0.20*
Total PVRQ             0.27**

*p < .05 **p < .01

Table 4 Pattern Loadings on RPSS

                         Factor 1  Factor 2
Initial eigenvalues      10.3      2.3

RPSS 1               C   0.61
RPSS 5               C   0.65
RPSS 9               C   0.69
RPSS 13              C   0.73
RPSS 17              C   0.66
RPSS 21              C   0.71
RPSS 3               D   0.68
RPSS 7               D   0.67
RPSS 11              D   0.63
RPSS 15              D   0.73
RPSS 19              D   0.76
RPSS 23              D   0.67
RPSS 4               P   0.62
RPSS 8               P   0.70
RPSS 12              P   0.73
RPSS 16              P   0.73
RPSS 20              P   0.69
RPSS 2               S             0.50
RPSS 6               S             0.67
RPSS 10              S             0.70
RPSS 14              S             0.34
RPSS 18              S             0.66
RPSS 22              S             0.58

C -- Collaborative
D -- Deferring
P -- Plead
S -- Self-Directing


REFERENCES

Allport, G.W., & Ross, J. M. (1967). Personal religious orientation Noun 1. religious orientation - an attitude toward religion or religious practices
orientation - an integrated set of attitudes and beliefs

agnosticism - a religious orientation of doubt; a denial of ultimate knowledge of the existence of God; "agnosticism
 and prejudice. Journal of Personality and Social Psychology The Journal of Personality and Social Psychology (often referred to as JPSP) is a monthly psychology journal of the American Psychological Association. It is considered one of the top journals in the fields of social and personality psychology. , 5 (4), 432-443.

Anthony, W.A. (1993). Recovery from mental illness: The guiding vision of the mental health Service system in the 1990s. Psychosocial Rehabilitation rehabilitation: see physical therapy.  Journal, 16 (4), 11-23.

Anthony, W.A. (2000). A recovery-oriented service system: Setting some system level standards. Psychiatric Rehabilitation Psychiatric rehabilitation, also known as Psychosocial rehabilitation, is the process of restoration of community functioning and wellbeing of an individual who has a psychiatric disability (been diagnosed with a mental disorder).  Journal, 24 (2), 159-168.

Bickel, C.O., Ciarrocchi, J.W., Sheers sheers  
n. (used with a sing. or pl. verb)
Variant of shear.
, N.J., Estadt, B.K., Powell, D.A., & Pargament, K.I. (1998). Perceived stress, religious coping styles, and depressive affect. Journal of Psychology and Christianity, 17 (1), 33-42.

Corrigan, P. W., Faber, D., Rashid, F., & Leary, M. (1999). The construct validity of empowerment among consumers of mental health services. Schizophrenia schizophrenia (skĭt'səfrē`nēə), group of severe mental disorders characterized by reality distortions resulting in unusual thought patterns and behaviors.  Research, 38, 77-84.

Crossley, D. (1995). Religious experience within mental illness. British Journal of Psychiatry, 166, 284-286.

Deegan, P. (1988). Recovery: The lived experience of rehabilitation. Psychosocial Rehabilitation Journal, 11 (4), 10-19.

Derogatis, I.R., & Cleary, P.A. (1977). Conformation con·for·ma·tion
n.
One of the spatial arrangements of atoms in a molecule that can come about through free rotation of the atoms about a single chemical bond.
 of the dimensional structure of the SCL-90: A study of construct validation. Journal of Clinical Psychology The Journal of Clinical Psychology, founded in 1945, is a peer-reviewed forum devoted to psychological research, assessment, and practice. Published eight times a year, the Journal , 33, 981-989.

Ellis, A. (1980). Psychotherapy psychotherapy, treatment of mental and emotional disorders using psychological methods. Psychotherapy, thus, does not include physiological interventions, such as drug therapy or electroconvulsive therapy, although it may be used in combination with such methods.  and atheistic a·the·is·tic   also a·the·is·ti·cal
adj.
1. Relating to or characteristic of atheism or atheists.

2. Inclined to atheism.



a
 values: A response to A.E. Bergin's "Psychotherapy and religious values." Journal of Consulting and Clinical Psychology The Journal of Consulting and Clinical Psychology (JCCP) is a bimonthly psychology journal of the American Psychological Association. Its focus is on treatment and prevention in all areas of clinical and clinical-health psychology and especially on topics that appeal to a broad , 48, 642-645.

Ensfield, L. (1998). Personal Vision of Recovery Questionnaire (PVRQ): The development of a consumer-derived scale. Unpublished doctoral dissertation.

Exline, J.J., Yali, A.M., & Lobel, M. (1999). When God disappoints: Difficulty forgiving God and its role in negative emotion. Journal of Health Psychology, 4 (3), 365-379.

Fitchett, G., Burton, L.A., & Sivan, A.B. (1997). The religious needs and resources of psychiatric inpatients. The Journal of Nervous and Mental Disease The Journal of Nervous and Mental Disease is a scholarly journal on psychopathology.

Founded in 1874, it is the world's oldest independent scientific monthly in the field of human behavior.
, 185 (5), 320-326.

Folstein, M.F., Folstein, S.E., & McHugh, P.R. (1975). Mini-mental state: A practical method for grading cognitive states Noun 1. cognitive state - the state of a person's cognitive processes
state of mind

interestedness - the state of being interested

amnesia, memory loss, blackout - partial or total loss of memory; "he has a total blackout for events of the evening"
 of patients for the clinician clinician /cli·ni·cian/ (kli-nish´in) an expert clinical physician and teacher.

cli·ni·cian
n.
. Journal of Psychiatric Research, 12, 189-198.

Freud, S. (1927). The future of an illusion. New York New York, state, United States
New York, Middle Atlantic state of the United States. It is bordered by Vermont, Massachusetts, Connecticut, and the Atlantic Ocean (E), New Jersey and Pennsylvania (S), Lakes Erie and Ontario and the Canadian province of
: Double-day.

Greenley, J.R., Greenberg J., & Brown, R. (1997). Measuring quality of life: A new and practical survey instrument. Social Work, 42, 244-250.

Hathaway, W.L., & Pargament, K. I. (1990). Intrinsic religiousness, religious coping, and psychosocial competence: A covariance Covariance

A measure of the degree to which returns on two risky assets move in tandem. A positive covariance means that asset returns move together. A negative covariance means returns vary inversely.
 structure analysis. Journal for the Scientific Study of Religion, 29 (4), 423-441.

Heinssen, R.K., Levendusky, P.G., & Hunter R.H. (1995). Client as colleague: Therapeutic contracting with the seriously mentally ill. American Psychologist The American Psychologist is the official journal of the American Psychological Association. It contains archival documents and articles covering current issues in psychology, the science and practice of psychology, and psychology's contribution to public policy. , 50 (7), 522-532.

Koenig, H.G., Larson, D.B., & Weaver, A.J. (1998). Research on religion and serious mental illness. Spirituality and religion in recovery from mental illness (pp. 81-95). San Fransisco, CA: Jossey-Bass Inc, Publishers.

Kolchakian, M.R., & Sears, S.F. (1999). Religious coping in college students. Journal of Religion and Health, 38 (2), 115-125.

Lehman, A.F. (1988). A quality of life interview for the chronically mentally ill. Evaluation and Program Planning, 11, 51-62.

Lindgren, K.N., & Coursey, R.D. (1995). Spirituality and serious mental illness: A two-part study. Psychosocial Rehabilitation Journal, 18 (3), 93-111.

McIntosh, D. N., Silver, R. C., & Wortman, C.B. (1993). Religion's role in adjustment to a negative life event: Coping with the loss of a child. Journal of Personality and Social Psychology, 65 (4), 812-821.

Murnen, S.K., & Smolak, L. (1994). Self-empowerment, recovery attitudes, and supportive networks among consumers of mental health services. New Research in Mental Health, 12, 129-140.

ODMH (1996-1997). Vital Signs: A statewide approach to measuring consumer outcomes in Ohio's publicly-supported community mental health system. Columbus, OH: Author.

O'Rourke, C. (1997). Listening for the sacred: Addressing spiritual issues in the group treatment of adults with mental illness. Smith College Studies in Social Work, 67 (2), 177-196.

Pargament, K. (1997). The psychology of religion and coping: Theory, research, practice. New York: The Guilford Press.

Pargament, K. I., Cole, B., Vandecreek, L., Belavich, T., Brant brant or brant goose, common name for a species of wild sea goose. The American brant, Branta bernicla, breeds in the Arctic and winters along the Atlantic coast. , C., & Perez, L. (1999). The vigil vigil (vĭj`əl) [Lat.,=watch], in Christian calendars, eve of a feast, a day of penitential preparation. In ancient times worshipers gathered for vespers before a great feast and then waited outside the church until dawn for the liturgy (Mass). : Religion and the search for control in the hospital waiting room. Journal of Health Psychology, 4 (3), 327-341.

Pargament, K.I., Ensing, D.S D.S Drainage Structure (flood protection) ., Falgout, K., Olsen, H., Reilly, B., Van Haitsma, K., & Warren, R. (1990). God help me (I): Religious coping efforts as predictors of the outcomes to significant negative life events. American Journal of Community Psychology, 18 (6), 793-824.

Pargament, K.I., Ishler, K., Dubow, W.F., Stanik, P., Rouiller, R., Crowe, P., Cullman, E.P., Albert, M., & Royster, B.J. (1994). Methods of religious coping with the Gulf War: Cross-sectional and longitudinal analyses. Journal for the Scientific Study of Religion, 33 (4), 347-361.

Pargament, K.I., Kennell, J., Hathaway, W., Grevengoed, N., Newman, J., & Jones, W. (1988). Religion and the problem-solving process: Three styles of coping. Journal for the Scientific Study of Religion, 27 (1), 90-104.

Pargament, K.I., Koenig, H.G., & Perez, L.M. (2000). The many methods of religious coping: Development and initial validation of the RCOPE. Journal of Clinical Psychology, 56 (4), 519-543.

Park, C.L., & Cohen, L.H. (1993). Religious and nonreligious coping with the death of a friend. Cognitive Therapy cognitive therapy
n.
Any of a variety of techniques in psychotherapy that utilize guided self-discovery, imaging, self-instruction, and related forms of elicited cognitions as the principal mode of treatment.
 and Research, 17, 561-577.

Rogers, E.S., Chamberlin, J., Ellison, M.L., & Crean, T. (1997). A consumer-constructed scale to measure empowerment among users of mental health services. Psychiatric Services, 48 (8), 1042-1047.

Roof, W.C. (1978). Community and commitment: Religious plausibility in a liberal Protestant church. New York: Elsevier.

Schaefer, C.A., & Gorsuch, R.L. (1991). Psychological adjustment and religiousness: The multivariate The use of multiple variables in a forecasting model.  belief-motivation theory of religiousness. Journal for the Scientific Study of Religion, 30 (4), 448-461.

Sears, S.F., Rodrigue, J.R., Greene, A.F., Fauerbach, P., & Mills, R.M. (1997). Religious coping and heart transplantation Heart Transplantation Definition

Heart transplantation, also called cardiac transplantation, is the replacement of a patient's diseased or injured heart with a healthy donor heart.
: From threat to health. Journal of Religion and Health, 36 (4), 345-351.

Sullivan, W.P. (1999). Recoiling, regrouping, and recovering: First-person accounts of the role of spirituality in the course of serious mental illness. New Directions for Mental Health Services, 80, 97-101.

Taylor, N.M. (1999). Utilizing religious schemas Schemas
Fundamental core beliefs or assumptions that are part of the perceptual filter people use to view the world. Cognitive-behavioral therapy seeks to change maladaptive schemas.
 to cope with physical and mental illness: An empirical approach. Unpublished doctoral dissertation.

Thompson, M.P., & Vardaman, P.J. (1997). The role of religion in coping with the loss of a family member to homicide homicide (hŏm`əsīd), in law, the taking of human life. Homicides that are neither justifiable nor excusable are considered crimes. A criminal homicide committed with malice is known as murder, otherwise it is called manslaughter. . Journal for the Scientific Study of Religion, 36 (1), 44-51.

Young, S.L., & Ensing, D.S. (1999). Exploring recovery from the perspective of people with psychiatric disabilities. Psychiatric Rehabilitation Journal, 99 (3), 219-231.

NATALIA YANGARBER-HICKS

Wheaton College Wheaton College may refer to:
  • Wheaton College (Illinois), private Evangelical Protestant, coeducational, liberal arts college in Wheaton, Illinois
  • Wheaton College (Massachusetts), private liberal arts college in Norton, Massachusetts
 

AUTHOR

YANGARBER-HICKS, NATALIA: Address: Department of Psychology, Wheaton College, Wheaton, IL 60187. Title: Assistant Professor of Psychology. Degrees: MA, PhD, University of Cincinnati The University of Cincinnati is a coeducational public research university in Cincinnati, Ohio. Ranked as one of America’s top 25 public research universities and in the top 50 of all American research universities,[2] . Specializations: Severe mental illnesses; psychodynamic Psychodynamic
A therapy technique that assumes improper or unwanted behavior is caused by unconscious, internal conflicts and focuses on gaining insight into these motivations.

Mentioned in: Group Therapy, Suicide
 theory and therapy; psychology of the Holocaust Holocaust (hŏl`əkôst', hō`lə–), name given to the period of persecution and extermination of European Jews by Nazi Germany. ; and Messianic mes·si·an·ic also Mes·si·an·ic  
adj.
1. Of or relating to a messiah: messianic hopes.

2. Of or characterized by messianism: messianic nationalism.
 Jewish identity Jewish identity is the subjective state of perceiving oneself as as a Jew and as relating to being Jewish. Jewish identity, by this definition, does not depend on whether or not a person is regarded as a Jew by others, or by an external set of religious, or legal, or sociological .

Project funded by research grant #00.1154 from Ohio Department of Mental Health. Correspondence concerning this article may be sent to Natalia Yangarber-Hicks, PhD, Department of Psychology, Wheaton College, Wheaton, IL 60187. Email: Natalia.YangarberHicks@wheaton.edu
COPYRIGHT 2004 Rosemead School of Psychology
No portion of this article can be reproduced without the express written permission from the copyright holder.
Copyright 2004, Gale Group. All rights reserved. Gale Group is a Thomson Corporation Company.

 Reader Opinion

Title:

Comment:



 

Article Details
Printer friendly Cite/link Email Feedback
Author:Yangarber-Hicks, Natalia
Publication:Journal of Psychology and Theology
Date:Dec 22, 2004
Words:7644
Previous Article:Proposed levels of Christian spiritual maturity.
Next Article:A multivariate theory of God concept, religious motivation, locus of control, coping, and Spiritual Well-Being.
Topics:



Related Articles
It could happen to anyone.
Hippie healthcare policy: while one government agency searches for the cure to mental diseases, another clings to the '60s notion that they don't...
`A place of peace and rest': churches are helping many with mental illness find medical, psychological, and spiritual aid.
Book by mental health service users.
Improving mental health services for young adults: greater awareness of the mental health needs of young adults is needed, along with more responsive...

Terms of use | Copyright © 2014 Farlex, Inc. | Feedback | For webmasters