Although religion/spirituality has been shown to play a potential role in the treatment of mental health problems, there is a growing body of evidence suggesting that it may be mis-conceptualized as a substitute for mental health and substance use treatment among those who are religious/spiritual. Therefore, this study aims to: 1) examine the association between religiousness/spirituality and perceived need for care, and, 2) determine whether there is an inverse relationship between religion/spirituality and treatment-seeking behaviour, among a distressed Canadian population.

Cross-sectional data from a subsample of 2307 distressed Canadians in the nationally representative 2022 Mental Health and Access to Care Survey was analyzed. Modified Poisson regression analysis was conducted, with perceived need for care and treatment-seeking behaviour (formal and informal) as the outcomes and religiousness/spirituality as the exposure. Effect modification by minority and immigrant status was examined, and associations were adjusted for age, gender, education, and income.

Perceived need for care and treatment-seeking behaviour was lower among distressed individuals who were religious/spiritual compared to non-religious/non-spiritual individuals (p < 0.05). The likelihood of a perceived need for care and formal treatment-seeking behaviour was lowest among visible minorities (non-White) and non-immigrants, who were religious/spiritual compared to non-religious/non-spiritual counterparts. When stratifying by immigrant status, informal treatment-seeking behaviour was higher among immigrants who are religious/spiritual than among those who are non-religious/non-spiritual.

Differences in the relationship between religiousness/spirituality and help-seeking among visible minorities and immigrants suggest that integration of religion/spirituality into de-stigmatizing treatment approaches may be warranted to better support at-risk individuals.

Mental health issues are prevalent among college students, with digital interventions lacking in attempts to reduce participant attrition and address low engagement with technology. This study assessed changes in college students' beliefs regarding mental health after exposure to a digital mental health self-management coaching and education app, the Mental Health Evaluation and Lookout Program (mHELP). Participants' beliefs, measured using constructs from the Health Belief Model and Technology Acceptance Model, were compared to user engagement and changes in scores on validated scales for stress, depression, and anxiety. Participant beliefs including self-efficacy, perceived ease of use, and cues to action became more positive post-intervention. Higher participant self-efficacy indicated lower stress, anxiety, and depression ratings. Participants who believed stress to be a serious health threat and perceived the app as useful and easy to use were more likely to engage with the app. Providing digital mental health coaching showed significant relationships between students' beliefs regarding mental health self-management, their engagement with the app, and the reduction in stress and anxiety.

Long-term haemodialysis patients often experience physical symptom distress (PSD) and varying levels of demoralization. Spirituality and self-compassion can help patients to cope these challenges. However, the interrelations between these variables remain underexplored, necessitating further investigation.

To examine the effect of PSD on demoralization among haemodialysis patients and to determine whether spirituality and self-compassion mediate these relationships.

A cross-sectional correlational study.

A convenience sample was used to recruit from two haemodialysis clinics.

Self-report questionnaires were the Physical Symptom Distress Scale, Demoralization Scale, Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale-12, and Self-Compassion Scale. Relationships and mediators were examined with Pearson's correlations and multiple linear regression analysis, respectively.

A total of 156 participants participated. Mean age of participants was 61.3 years (SD = 11.3). Most participants were male (66 %) and had received dialysis for ≥ 5 years (61.5 %). Pearson's correlation indicated higher scores for PSD were significantly associated with lower levels of spirituality and self-compassion and higher levels of demoralization. There was a significant total and direct effect of PSD on demoralization. Mediation analysis indicated that the relationship between PSD and demoralization was partially and significantly mediated by spirituality and self-compassion. Demoralization can be explained by 46.83 % variance accounted by these predictors in the mediation model.

Long-term haemodialysis can cause chronic symptom distress and feelings of demoralization. The mediating effects of spirituality and self-compassion on PSD and demoralization suggest that these qualities may act as emotional regulators that enable haemodialysis patients to be more accepting of symptom distress, which results in lower levels of demoralization. Our findings imply that developing strategies to increase spirituality and self-compassion could help patients manage chronic symptom distress associated with haemodialysis, reduce demoralization, and ultimately improve their quality of life.

Serious health conditions can severely strain family relationships. This article describes the Family Systems Illness (FSI) model to provide a guiding framework to help individuals, couples, and families navigate the changing landscape in the experience of illness and disability over time. This resilience-oriented practice approach distinguishes three dimensions of the illness experience and trajectory over time: (a) "psychosocial types" of health conditions, based on the pattern of onset, course, outcome, disability, and level of uncertainty; (b) major developmental phases in their evolution over time (initial crisis, chronic, terminal), facilitating longitudinal thinking about chronic conditions as an ongoing process with transitions and changing demands; (c) key family system variables, emphasizing: the interweaving of illness, individual, and family development; multigenerational themes and legacies related to illness and loss that influence coping and adaptation; family health belief systems (e.g., meaning-making, including influences of culture, ethnicity, spirituality, gender, and race), and the goodness of fit in the patient/family/health care provider relationship. The FSI model is intended for a broad spectrum of health conditions in children and adults, diverse health care professional disciplines, and clinical settings. Discussion includes timely, cost-effective applications in different clinical settings, including the use of prevention-oriented family consultations, psychosocial checkups, and brief and intensive interventions.

Prior research (mainly from Western industrialized countries) documents associations between greater dispositional optimism (a generalized expectation that good things will happen) and improved health and well-being. However, less is known about whether and how levels of optimism differ across countries and across sociodemographic groups within different countries. This study presents a cross-national exploration of optimism, and its variations across sociodemographic groups. Using a sample of 202,898 adults from 22 diverse countries, we examined the relationships between optimism and key sociodemographic factors in each country separately, and cross-nationally by pooling results across countries using meta-analytic techniques. Our results suggest that mean optimism levels vary substantially across countries. Optimism also varies significantly across most of the sociodemographic factors included in our analyses. In the pooled results across countries, individuals who are older, female, married, employed, highly educated, attending religious services frequently, and native-born reported higher mean optimism levels. In the country-specific analyses, the sociodemographic variation in optimism differs across countries, indicating diverse societal influences. The findings of this study provide novel insights into the population distribution of optimism and disparities in optimism by sociodemographic groups across countries. This study provides a valuable foundation for future investigations into sociocultural influences that shape optimism.

Spiritual care in nursing involves addressing the spiritual needs of patients as part of their overall healthcare. It acknowledges that health is not just physical but also includes emotional, mental, and spiritual dimensions. Spiritual care can be particularly important during times of illness, suffering, or near the end of life when patients may seek comfort, meaning, and connection to their beliefs or faith. Integrating spiritual care in nursing and measuring spirituality and the level of spiritual care in nursing are important strategies to enhance spiritual care among nursing professionals. Nurses who have a better orientation to the concept of spiritual care would be a great resource for clients who are seeking to fulfill their own spiritual care needs. The aim of this review was to identify and synthesize the domains of standard spiritual care instruments that have been developed to measure the spiritual care provided by nurses and nursing students.

A review of the literature was carried out to examine the scales available online related to nurses and nursing students on spiritual care nursing. A total of 20 scales were encountered from the reported evidence related to spiritual care nursing and its domains. These scales are discussed under three themes. The scoping review was conducted using the Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidance for Scoping Reviews (PRISMA-ScR) checklist.

Three major themes emerged from the identified studies that contained information related to scales of spiritual care nursing presented as intra-personal domains (spirituality nature, spirituality, religiosity, beliefs, values, knowledge, attitudes, and perspectives), interpersonal domains (spiritual care activities, spiritual support, personalized care practices, attributes of care, competencies, nurses' role and training context), and extra-personal domains (environmental factors, supportive measures, education, barriers. All three domains contained a number of important metrics that need to measure spiritual care in nursing practice.

Overall, spiritual care instruments evaluate major domains with relevant factors under three domains related to spiritual care in nursing. All scales have some different changes due to the variety of religions, cultures, and countries. Therefore, all instruments have different values and important metrics that are related to evaluating the concept of spiritual care in nursing.

This study examines the relationships between spiritual orientation, meaning in life, attitudes towards death, and indicators of psychological health (depression, anxiety, and stress) among 348 Muslim religious officials in Turkey (28% female). Using structural equation modelling (SEM), the results showed that spiritual orientation directly and indirectly reduces psychological distress by enhancing personal meaning and fostering more accepting attitudes towards death. Results showed a moderate positive association between spiritual orientation and meaning in life, and weak but significant negative associations between meaning/attitudes towards death and psychological symptoms. As one of the first empirical studies to examine the mediating role of death attitudes in this population, the research highlights the theoretical relevance of existential frameworks such as logotherapy. The study offers practical implications for the development of culturally sensitive psychoeducational and spiritual counselling programmes aimed at supporting the mental health of religious professionals exposed to grief and death-related stressors.

Objectives: Resilience to pain is a protective factor against aversive pain outcomes, such as suicide. Religiosity as a cornerstone of resilience has been found to be associated with reduced risk of suicidality in chronic pain. However, affiliations to different religions have displayed differences in suicide risk. This study focuses on the roles of pain resilience and Dao religion in mitigating suicidal experience in individuals with chronic pain. Methods: This study adopted a mixed-method approach. A preliminary investigation was conducted regarding the internal consistency and construct validity of the translated version of the pain resilience scale (PRS). Qualitative data were collected through interviews with individuals experiencing chronic pain. Levels of PRS and gender were included in the logistic regression on the probability of suicide attempts. The role of Dao practice was qualitatively analyzed through narrative analysis. Results: Among the 24 participants, 14 were affiliated with the Dao religion; therefore, the transcripts of these 14 interviews were analyzed. Individuals with moderate scores on the PRS were 11.60 times less likely to have attempted suicide than those with low PRS scores. The likelihood further decreased by 38.7 times in those with high PRS scores. Four themes emerged from the qualitative interviews. The participants experienced a burden from pain, made efforts to please the deities in exchange for better pain control, continuously adjusted to pain, and ultimately developed a new perspective on the relationship between their religion and pain. Many individuals have engaged in Dao rituals to try to alleviate their physical and psychological pain. Most participants tended to offer a religious interpretation of enlightening moments after surviving a suicide attempt. Discussion: This study illustrates how pain resilience and Dao religious practices mitigate suicidality in chronic pain. Trial Registration: ClinicalTrials.gov identifier: NCT05148364.

The role of religion and spirituality in fostering resilience among immigrants has been widely acknowledged. However, existing studies often emphasize religious affiliations established within the host country, overlooking the significance of religious practices originating from immigrants' home countries and their unique influence on the life experiences of immigrants. The present study thus addresses this research gap by investigating how religious affiliations rooted in immigrants' home country based traditions influence their subjective well-being in a new social context. Using a qualitative approach, we examined the experiences of Sri Lankan immigrants settled in Italy. The thematic analysis identified two key themes. The first theme highlights that, although religious practices may initially appear less significant upon immigration, their importance resurfaces during periods of uncertainty. By providing psychological stability, these practices enhance both objective and subjective dimensions of well-being. The elevated levels of happiness observed among immigrants often reflect strong affiliations with home country based religious institutions and spirituality aligned closely with home country cultural values. The second theme demonstrates that religion functions as a cultural bridge, enabling immigrants to transfer familiar traditions and practices into their new environment. Overall, the process of reconnecting with home country based religious practices and spirituality allows immigrants to navigate the host country effectively, balancing the establishment of objective well-being with the preservation of valued cultural identities, and ultimately enhancing their subjective well-being.

Across the globe, spiritual care provided by nurses is recognised as an integral component of patient care. The decision to administer this scale test was driven by the observation that the instruments employed by nurses, which are designed to be more straightforward, accessible and culturally aligned with Indonesian contexts, were not adequately addressing spiritual needs. The present study sought to assess the reliability and validity of the Indonesian version of the Nurse Spiritual Care Therapeutics Scale (NSCTS-I). The study comprised 147 participants in a pilot test and 343 participants divided into two sub-samples. Sub-sample one was used for exploratory factor analysis (EFA; 189), and sub-sample two for confirmatory factor analysis (CFA; 154) of nurses working in four public hospitals who served in inpatient wards such as internal medicine wards, surgical wards, mother and child care wards, dedicated units for treating patients with COVD-19, or other treatment rooms. Construct validity was established using content validity indexing, EFA, goodness-of-fit model of a CFA which exhibited the highest comparative fit index (CFI .957), the lowest of root-mean-square-error of approximation (RMSEA .039), and standardised root-mean-square residual (SRMR .022). The analysis results indicate that the model is a well-fitted model with acceptable error margins. Correlational analysis with internal reliability of the NSCTS-I was further substantiated by a Cronbach's alpha of 0.963, thereby affirming its excellent reliability. The content validity indexing process indicated a scale CVI (S-CVI/Ave and I-CVI) of .97, an S-CVI/UA of .87, and an ICC of .927. The NSCTS-I has been developed as a tool to assess and evaluate the frequency with which Indonesian nurses provide spiritual care, with the objective of ensuring that patients' spiritual needs are met in the future.

Mental illness and substance use disorders significantly contribute to the global disease burden, and limited access to mental health services exacerbates this problem. Initially, many individuals seek help from religious leaders and traditional healers. Given that 80% of South Africa's (SA) population identifies as Christian, churches may influence mental health help-seeking behaviour.

This study aimed to determine the attitudes of Christian leaders and congregants towards the mentally ill using the Community Attitudes Towards the Mentally Ill (CAMI) scale.

The study was conducted in Soweto, a diverse peri-urban settlement in Johannesburg.

This was a cross-sectional survey where participants completed a demographics questionnaire and the CAMI scale, which measures attitudes across four sub-scales: Authoritarianism (AU), Benevolence (BE), Social Restrictiveness (SR), and Community Mental Health Ideology (CMHI). Low AU and SR scores and high BE and CMHI scores indicated low stigma towards mental illness.

There were 51 participants, predominantly female (80.4%), aged 25-35 years (58.8%) and possessing tertiary education (82.4%). No significant differences emerged between leaders and congregants. Participants with a personal history of mental illness exhibited more positive attitudes, while familiarity with affected individuals did not significantly influence attitudes.

The study highlights the importance of collaboration between mental healthcare providers and the Christian community in South Africa, emphasising the need for cross-denominational engagement and further research to improve culturally relevant mental healthcare.

These findings underscore the church's potential role in promoting mental health support.

Adolescent substance use can have a significant negative impact on life trajectories. Therefore, identifying factors associated with adolescent substance use is important. Previous research has identified parental religiosity as a factor associated with lower adolescent substance use. However, these studies suffered from a number of limitations and are often focussed on US samples, which limit the generalisability of their findings. The present study used a large UK-based longitudinal cohort study (n = 8041) and latent classes of parental religious belief at age 9 to examine the association with offspring adolescent substance use at age 18, while controlling for a range of confounders. We found evidence that suggests, when compared to offspring of agnostic mothers, having a highly religious or atheist mother is associated with lower odds of offspring weekly smoking (OR 0.68 [0.45, 1.02] and OR 0.74 [0.53, 1.04] respectively), and having an atheist mother is associated with greater odds of cannabis (OR 1.32 [1.05, 1.66]) and other drugs use (OR 1.41 [1.02, 1.95]). Our findings suggest that parental beliefs can have an impact on adolescent outcomes, and these associations may be generalisable to non-US contexts.

A significant number of critically ill patients who survive their illness will experience new sequelae or a worsening of their baseline health status following their discharge from the hospital. These consequences may be physical, cognitive and/or psychological and have been labelled postintensive care syndrome (PICS). Prior research has demonstrated that spiritual care aligned with a specific creed during hospitalisation in the intensive care unit (ICU), as part of a comprehensive care plan, may be an effective strategy for preventing psychological sequelae in surviving critically ill patients. However, there is a gap in clinical literature regarding the effectiveness of generalist spiritual care in preventing psychological sequelae associated with PICS. This pilot study aims to explore the feasibility of implementing a generalist spiritual care strategy in the ICU and to evaluate its preliminary effectiveness in preventing anxiety and depression symptoms and post-traumatic stress disorder in critically ill patients.

This is a single-site, feasibility randomised controlled pilot trial of a generalist spiritual care intervention compared with the current standard of care. A total of 30 adults who are critically ill and have undergone invasive mechanical ventilation for a minimum of 72 hours without alterations in consciousness will be randomly assigned to either the spiritual care group or the usual care group at a ratio of 1:1. The primary outcome will be the feasibility and acceptability of the spiritual care strategy in critically ill patients. Secondary aims include evaluating the differences in anxiety and depression symptoms and post-traumatic stress disorder between the spiritual care group and the usual care control group at 3 months after ICU discharge. Subjects will be followed up until 3 months post-ICU discharge.

The Ethics Committee for Medical Sciences of Pontificia Universidad Católica de Chile (#220111005) and the Ethics Committee of Servicio de Salud Metropolitano Sur Oriente approved the study. Pontificia Universidad Católica de Chile funded the study (project number 105699/DPCC2021). The findings will be widely disseminated through peer-reviewed publications, academic conferences, local community-based presentations, partner organisations and the Chilean Intensive Care Society.

NCT06048783.

A healthy brain is essential for independent and participatory life. Religion may play a key role in brain health. This study investigated the influence of religion on brain health among adults in the United Arab Emirates (UAE).

This was a cross-sectional study among adults in the UAE based on the Global Brain Health Survey (GBHS). Information on demographics, knowledge and beliefs about brain health, and religious perceptions and practices related to brain health was collected. Data were summarized using frequencies and percentages. Logistic regression analysis was used to identify factors associated with religious activities and attitudes toward brain health, and results are presented as adjusted odds ratios (OR) and 95% confidence intervals (CI).

A total of 887 participants (65% women) were included. About 78% of women and 73% of men believed that religion strongly influences brain health. About 47% of participants reported frequent practice of religion for their brain health. Frequent thoughts about one's brain health (OR = 2.52, 95% CI = 1.47-4.31), frequent engagements in religious activities (OR = 33.42, 95% CI = 18.58-60.11), being married (OR = 0.46, 95% CI = 0.23-0.90), and having had COVID-19 (OR = 0.51, 95% CI = 0.27-0.97) were associated with purposeful use of religious activities for brain health.

Our study found a significant link between religious practices and brain health, suggesting that faith- and spirituality-based approaches may be important for addressing brain health issues. These findings highlight the need for programs that incorporate religious beliefs to improve brain health, offering practical solutions for communities and healthcare providers.

Although spiritual health is a core dimension of health and wellness, particularly for Latinos, it receives limited attention in health promotion interventions. Examen Tu Salud is a brief intervention for young Latinas in the USA and is designed using culturally tailored spiritual messaging and education provided through daily multimedia messages and weekly remote peer coaching rooted in Ignatian values and pedagogy. Results from this single group intervention study showed that after four weeks, participants reported large increases in spiritual health (Cohen d = 0.82), well-being (Cohen d = 0.91), and happiness (Cohen d = 0.84), and moderate reductions in stress (Cohen d = 0.41) and anxiety (Cohen d = 0.49). These findings further develop the spiritual health intervention literature and establish a baseline for future brief digital health interventions to support Latinas and other groups using culturally tailored spiritual health messaging.

Given that surrender to God has been associated with health and well-being in believers, research in this area would benefit from the availability of scales outside the United States, where these were first developed. To this end, we conducted two studies (N = 130 and N = 574) in Christian samples in the Netherlands to test the psychometric properties of a Dutch translation of the Surrender to God Scale (D-StGS). In addition, the abbreviated Religious Surrender Scale-2 was tested to examine whether the two-item scale would show validity and reliability, as this would benefit research in which there are time (and other) constraints on assessment. Both scales showed adequate to excellent internal consistency, convergent validity with religious coping and religious orientation, and predictive validity; specifically with (I) lower anxiety, stress, and depression symptoms and (II) higher scores on religious behavior and meaning in life. Likewise, both scales were related to (III) more positive, supportive, and ruling, and less passive, anxious, and angry God representations. However, explorative factor analysis of the D-StGS in the first study resulted in two factors (Imitation of God's will and Peace through God's will), which were confirmed with confirmatory factory analysis in the second study. It can be concluded that the D-StGS and abbreviated scale are useful for future research in Christian samples.

Mental health is inherently multidimensional, requiring a holistic approach to intervention that integrates various aspects of an individual's well-being. Spirituality, a vital component of mental health, remains under addressed in Australian mental healthcare. Spiritual care practitioners may play a key role in addressing spiritual needs in mental healthcare; however, their roles and contributions in this context remain unexplored in the extant literature. Bridging this gap, this study explores the potential role of spiritual care practitioners within mental health context. Using a qualitative research approach, this study engaged eight experienced spiritual care practitioners working in various mental health settings across Australia (n = 8). Through reflexive thematic analysis, the study identified and examined the practitioners' perspectives on their roles and contributions. The findings were summarised in three overarching themes: (1)  Core values; (2) Unique contributions in mental health; and (3) Spiritual care practitioners in the mental health system. The study's findings suggest that by employing a person-centred approach, spiritual care practitioners can play a crucial role in mental health assessments and interventions. Their contributions include providing insights rooted in clients' unique spiritual beliefs, aiding in the discernment between spiritual experiences and psychopathological symptoms, advocating for clients' spiritual needs, and supporting the education of mental health professionals. The study also highlights the need for professional recognition of spiritual care practitioners and their greater integration within the mental health system.

The COVID-19 pandemic significantly impacted healthcare and community dynamics. This study explores the roles of faith community nurses and faith community leaders in Johnson City, Tennessee, during the pandemic. Using an ethnographic qualitative approach, we interviewed pastors, FCNs, and other FC leaders to understand their strategies and challenges. FCNs provided crucial health education and addressed vaccine hesitancy, while FC leaders navigated health guidance and spiritual care. The findings highlight innovative measures such as virtual services and health protocols. This study underscores the critical role of FCs in public health, indicating the potential benefit for health training for faith leaders to enhance community resilience.

Previous research on college campus environments, student mental health, and COVID-19 has primarily focused on individual-level factors, with limited attention to the broader institutional characteristics. Objective and Methods: Using the national survey data from the American College Health Association, this study examines the influence of both individual-level and institutional-level characteristics on college students' stress, psychological distress, and psychological well-being, before and during COVID-19. Results: (1) COVID-19 significantly impacted students' mental health; (2) institutional-level factors, such as school size, locale, region, and religiously affiliation, were significant predictors of mental health outcomes; and (3) individual-level variables, including gender, age, race/ethnicity, relationship status, moderated the relationship between COVID-19 and mental health. Conclusion: This study suggests the need to consider various institutional contexts in future efforts to understand predictors of mental health conditions and resilience.

There is a need of research to evaluate and compare the competencies of nurses in integrating patients' religion and spirituality into nursing practice in various settings, including general and psychiatric hospitals. By understanding the competencies of nurses working in different environments, tailored spiritual care training programs can be developed to meet their specific needs. This study aimed to evaluate and compare the competencies of nurses in integrating patients' religion/spirituality into nursing practice in both a general and a psychiatric hospital.

This cross-sectional descriptive-analytical study was conducted in two hospitals affiliated with Kerman University of Medical Sciences in southeastern Iran. Quota sampling was used to select 200 nurses (100 nurses from each hospital) in 2023. The Religious/Spiritually Integrated Practice Assessment Scale (RSIPAS) was used to evaluate and compare nurses' competencies in integrating the religion/spirituality of patients into their nursing practice.

The study revealed that nurses' competencies in integrating patients' religion/spirituality into nursing practice were moderate in both general (122.39 ± 19.40) and psychiatric hospitals (110.82 ± 25.63). Nurses in the general hospital had significantly higher competency scores compared to those in the psychiatric hospital (t = 3.59, p = 0.001). The type of hospital, work experience, and the involvement of professionals in providing religion/spirituality care were significant predictors of nurses' competencies in integrating patients' religion/spirituality into clinical practice.

The moderate levels of competencies among nurses highlight the need for further education and training to effectively integrate patients' religion/spirituality into nursing across various healthcare settings. The type of hospital also influenced their competencies. Therefore, it is crucial for nurses, particularly those working in psychiatric hospitals, to receive training that is tailored to the specific needs, culture, and context of their respective healthcare environments. It is essential to conduct a baseline assessment of nurses' readiness and competencies before implementing appropriate training programs.

This article explores the concept of locus of control and its application in nursing practice, particularly in mental health, chronic illness management and holistic care settings. Locus of control, a psychological construct that refers to individuals' perception of control over their lives, has significant implications for health behaviours, coping mechanisms, and recovery from illness. Drawing on evidence-based literature and theoretical frameworks, this article examines how nurses can leverage an understanding of locus of control to empower patients, improve health outcomes, and provide culturally competent care. By integrating locus of control into nursing practice - particularly in patient education, mental health interventions and spiritual care - nurses can foster a more patient-centred approach that aligns with the diverse needs of individuals. The article concludes with recommendations for how nursing professionals can support the development of a more internal locus of control in patients, thereby promoting autonomy, resilience, and better health outcomes.

Breast cancer is a major global problem affecting women, leading to changes in their physical and mental health and affecting their quality of life. Social and spiritual support can provide strength and resilience to improve their well-being. A cross-sectional study was conducted among breast cancer patients in Marrakech, Morocco. Data were collected via an interviewer-administered questionnaire by covering (a) sociodemographic, economic, and clinical data, (b) quality of life with the "EORTC Core Quality of Life Questionnaire", (c) social support with the "Multidimensional Scale of Perceived Social Support", and (d) beliefs with the "System of Beliefs Inventory." Descriptive and correlational analyses were performed. The study included 220 breast cancer patients, with a mean age of 49.7 ± 10 years, who were mostly married (69.5%). The assessment revealed moderate perceptions of social support (4.9 ± 1.45) and beliefs (40.7 ± 5.9). Significant associations were found between the level of education and religious beliefs/social support (β =  - 0.235, p = 0.023; β = 0.217, p = 0.035), living alone and social support (β = 0.282, p = 0.001), time since diagnosis and social support/SBI (β =  - 0.183, p = 0.031; β - 0.248, p = 0.004), chemotherapy treatment and hormone therapy with SBI (β - 0.223, p = 0.005; β =  - 0.168, p = 0.031), and comorbidities and social support (β = 0.170, p = 0.024). Although social support and spirituality are important, they are not directly related to quality of life, suggesting the influence of other factors on patients' perceptions of quality of life. Promoting social support for breast cancer patients is crucial for healthcare professionals, emphasizing the importance of assessing patients' social support systems and integrating resources into treatment plans. Future research should explore the types of beneficial social support, influences on QoL, the role of digital support networks, and the conduct of longitudinal studies for more meaningful results.

Depression is prevalent among individuals with chronic kidney disease (CKD) and those undergoing dialysis, with significant impacts on morbidity and mortality. This systematic review and meta-analysis was done to evaluate the efficacy of psychosocial interventions in managing depressive symptoms in patients with CKD.

This systematic review and meta-analysis adhered to PRISMA guidelines. A literature search was conducted across PubMed, Embase, Google Scholar, and Cochrane Library databases from January 2007 to July 2024. Randomized controlled trials (RCTs) investigating psychosocial interventions in CKD patients (Stage 4 or 5 or on hemodialysis) were included. The primary outcome was the change in depressive symptoms, measured by standardized clinical tools. Quality of life was a secondary outcome. Data extraction and bias assessment were conducted using ROB-2 and GRADEpro GDT tools.

Twelve studies with a total of 792 participants (420 in the intervention group and 372 in the control group) were included. Cognitive-behavioral therapy (CBT) was the most common intervention. Psychosocial interventions significantly reduced depressive symptoms compared to routine care (mean difference [MD]: -4.22; 95% CI: -6.67, -1.76; P = 0.0008). High heterogeneity (I2 = 89%) was noted. Sensitivity analysis confirmed the robustness of the results. The impact on quality of life was not statistically significant (MD: 0.94; 95% CI: -0.61, 2.49; P = 0.24).

Moderate-quality evidence suggests that psychosocial interventions effectively reduce depressive symptoms in CKD patients. While no significant improvement in quality of life was observed, these interventions provide an alternative to pharmacological treatments, potentially minimizing drug-related side effects.

Multiple national nursing organizations have advocated for improving health professionals' understanding of social determinants of health (SDOH) to enhance healthcare access, quality, and outcomes.

This project developed a self-assessment questionnaire to evaluate nursing professionals' self-perceptions of competencies in addressing SDOH, as few tools exist to measure this.

A total of 690 nurses completed the 23-item questionnaire.

In total, 690 nurses answered the SDOH self-assessment questionnaire. Cronbach's Alpha was 0.99. Nurses reported the highest competencies in health literacy, access to primary care, and nutritious foods. The lowest competencies were in addressing immigration status, climate change, and civic participation.

The questionnaire demonstrated high internal consistency and reliability, with variation observed across different SDOH topics. Targeted education is needed to improve knowledge in addressing the more challenging SDOH factors.

Patients with End-Stage Kidney Disease (ESKD) receiving Hemodialysis (HD) face significant psychosocial and physical challenges. Improving their resilience by integrating protective factors is important for effectively managing the difficulties associated with the disease and its treatment. This study intended to identify factors associated with resilience among patients with ESKD receiving HD.

A cross-sectional analytical study was done among 143 patients with ESKD receiving HD in a Tertiary Hospital "A" in Nepal. A non-probability convenience sampling technique was used to select samples. Data were collected following ethical approval through face-to-face interviews. A Nepali version of socio-demographic and clinical characteristics-related questions and five standardized and structured instruments were used to measure resilience, family support, illness cognition, self-efficacy, and self-esteem. Data were analyzed with descriptive and inferential statistics (i.e., correlation and multiple linear regression) using the Statistical Package for Social Science Software version 16.

The respondents had intermediate (49.0%), low (27.3%), and high (23.7%) levels of resilience. Illness cognition, self-efficacy, and self-esteem had statistically significant positive associations with resilience. However, age was negatively associated with resilience. These associated variables account for 64.0% of the variance in resilience (Adjusted R2 = 0.64).

The highest proportion of patients with ESKD receiving HD had an intermediate level of resilience. Factors such as illness cognition, self-efficacy, and self-esteem play an important role in enhancing resilience while advancing age appears to diminish it. Therefore, focusing on enhancing illness cognition, self-efficacy, and self-esteem with special care on older patients may be an effective strategy for improving resilience in patients with ESKD receiving HD.

Not applicable.

We aimed to examine the predictive accuracy of functioning, relapse or remission among patients with psychotic disorders, using machine learning methods. We also identified specific features that were associated with these clinical outcomes.

The methodology of this review was guided by the Cochrane Handbook for Systematic Reviews of Diagnostic Test Accuracy.

CINAHL, EMBASE, PubMed, PsycINFO, Scopus and ScienceDirect were searched for relevant articles from database inception until 21 November 2024.

Studies were included if they involved the use of machine learning methods to predict functioning, relapse and/or remission among individuals with psychotic spectrum disorders.

Two independent reviewers screened the records from the database search. Risk of bias was evaluated using the Quality Assessment of Diagnostic Accuracy Studies tool from Cochrane. Synthesised findings were presented in tables.

23 studies were included in the review, which were mostly conducted in the west (91%). Predictive summary area under the curve values for functioning, relapse and remission were 0.63-0.92 (poor to outstanding), 0.45-0.95 (poor to outstanding), 0.70-0.79 (acceptable), respectively. Logistic regression and random forest were the best performing algorithms. Factors influencing outcomes included demographic (age, ethnicity), illness (duration of untreated illness, types of symptoms), functioning (baseline functioning, interpersonal relationships and activity engagement), treatment variables (use of higher doses of antipsychotics, electroconvulsive therapy), data from passive sensor (call log, distance travelled, time spent in certain locations) and online activities (time of use, use of certain words, changes in search frequencies and length of queries).

Machine learning methods show promise in the prediction of prognosis (specifically functioning, relapse and remission) of mental disorders based on relevant collected variables. Future machine learning studies may want to focus on the inclusion of a broader swathe of variables including ecological momentary assessments, with a greater amount of good quality big data covering longer longitudinal illness courses and coupled with external validation of study findings.

The review was registered on PROSPERO, ID: CRD42023441108.

To explore the role of religious practices in palliative care and their impact on the quality of life among inpatients at Ocean Road Cancer Institute.

A quantitative cross-sectional study was conducted, using structured surveys to gather data from 150 inpatients receiving palliative care. The WHO Quality of Life-BREF (WHOQOL-BREF) tool was used to measure quality of life, alongside data on the usage of religious practices.

The findings reveal that most of the participants (90%) expressed a need for religious practices, predominantly prayer. Notably, access to these practices positively correlated with improved perceptions of well-being, despite a considerable portion of patients reporting a poor quality of life (84.7%).

The study's findings highlight the importance of incorporating religious practices into palliative care, particularly in low-resource settings like Tanzania, to provide culturally sensitive, holistic support for patients with cancer.

Background: Spirituality is significantly associated with the quality of life of patients suffering from rheumatic diseases, helping them to cope with pain and improve emotional well-being. There is a gap in the literature regarding the relationship between spirituality, quality of life and treatment adherence in patients with rheumatic diseases, especially rheumatoid arthritis (RA) and systemic lupus erythematosus (SLE), as relevant studies, especially in the Greek population, are limited. Aims: The present study aimed to evaluate the effect of medication adherence and spirituality on the quality of life of patients with rheumatic diseases. Methods: This was a cross-sectional study conducted in adult patients with rheumatoid arthritis and systemic lupus erythematosus from the region of Crete. Data were collected via a self-administrated questionnaire consisting of four parts, including questions regarding demographic and clinical information; the WHOQoL-BREF, 3, FACIT-Sp-12, and SMAQ questionnaires were used. The level of statistical significance was set at α = 0.05 for all analyses. Results: The study sample consisted of 115 participants, with the majority being women (90%). The majority of the participants suffered from RA (62%), while 38% suffered from SLE. The mean age of the participants was 49.15 years (SD = 11.7), and 46% described their health as good. We found that the dimensions of spirituality are positively related to the dimensions of quality of life. The peace dimension has a strong correlation with psychological health (r = 0.679, p < 0.001) and overall quality of life (QOL Global, r = 0.671, p < 0.001). Meaning also shows a positive correlation with psychological health (r = 0.563, p < 0.001) and overall quality of life (r = 0.506, p < 0.001), whereas adherence to medication shows a low but positive correlation with overall spirituality (r = 0.192, p = 0.040). Conclusions: The findings support that spirituality can be a protective mechanism, improving the mental resilience and adaptability of patients. This study has the potential to contribute to the development of evidence-based guidelines for the integration of spiritual care into clinical practice, with the objective of enhancing the psychological well-being and overall quality of life of patients with rheumatic diseases.

This study examined the role of loneliness and the perception of God in affecting the satisfaction with life of Muslim individuals living alone in Turkey during the COVID-19 pandemic. Additionally, the study explored the regulatory role of the perception of God in the relationship between individuals' loneliness and satisfaction with life.

The research is a cross-sectional study that evaluates individuals' loneliness, satisfaction with life, and perception of God. The study group consists of 378 individuals living alone in Turkey. Among the participants, 196 are women (51.9%) and 182 are men (48.1%). The UCLA loneliness scale, the satisfaction with life scale, the perception of God scale, and a personal information form were used as data collection tools in the study.

The examination of research findings indicated that the variables of loneliness, perception of God, and the interaction between loneliness and the perception of God explained 28% of the variance in individuals' satisfaction with life. We determined that satisfaction with life was affected significantly and positively by the perception of God (β = 0.28, p < 0.001) and significantly and negatively by loneliness (β = -0.38, p < 0.001). The interactional effect of the variables of loneliness and perception of God on satisfaction with life was also found to be significant (β = -0.10, p = 0.023). When we examined the details of the regulatory effect, we found that the effect of loneliness on satisfaction with life decreased even more in cases where the perception of God was high.

The research findings suggest that loneliness decreases life satisfaction, while positive self-image mitigates this effect. It can be stated that using belief-sensitive therapeutic approaches in the therapeutic process could contribute to alleviating the negative effects of loneliness.

Religious and spiritual (R/S) struggles, such as questioning of faith, existential and ethical concerns, and interpersonal conflicts, are associated with depressive symptoms. Neuroinflammation is critical in major depressive disorder (MDD) and is linked to stress associated with R/S problems. This study aimed to investigate whether the presence of DSM-5 R/S problems contributes to neuroinflammation. We recruited 93 MDD patients and 93 healthy controls with and without R/S problems. MRI-based restricted fraction (RF) values, an index of neuroinflammation, were measured in the hippocampus, amygdala, and neocortex. Depression and anxiety were assessed using the Hamilton Depression and Anxiety Rating Scales (HAM-D, HAM-A), while R/S problems were quantified using the Religious and Spiritual Struggles Scale (RSS-14). Results revealed elevated RF values in the amygdala and hippocampus of healthy individuals and MDD patients with R/S problems relative to those without R/S problems, with the highest values in MDD patients with R/S problems. Importantly, R/S problems and depressive symptoms were independent predictors of RF values in the amygdala and hippocampus but not in the cortex. Elevated cortical RF values were associated with MDD. These findings indicate that R/S struggles are not secondary manifestations of depression but may independently contribute to neurobiological changes.

Investigate associations between religion and spirituality (R&S) and DNA methylation of four HPA-axis genes (i.e. 14 CpG sites) among 992 adults from the Hispanic Community Health Study/Study of Latinos cohorts.

We assessed 1) the association between R&S measures and mean percent methylation overall and stratified by nativity status (US-born or immigrant) and 2) if interactions between R&S and methylation differed by nativity status.

Among individuals with the FKBP5 CC genotype, increased spirituality scores were associated with significantly lower methylation levels among immigrants, compared to US-born participants. Organizational religiosity (e.g. service attendance) was associated with increased FKBP5 (CC genotype) methylation among immigrants.

R&S may influence HPA-axis functioning differently based on nativity status; a finding that could offer insight into mechanisms leading to health disparities.

Adherence to drug and non-drug treatment for hypertension has a major socioeconomic impact, in addition to reducing the risk of cardiovascular events and morbidity and mortality. It is known that spirituality and religiosity can be incorporated into coping and managing hypertension.

To analyze possible factors associated with adherence to treatment in hypertensive patients and the role of spirituality/religiosity in this context.

Observational, cross-sectional, quantitative study, carried out with 237 hypertensive individuals monitored in a large Brazilian teaching hospital. Sociodemographic, clinical and lifestyle data were collected, in addition to measuring anthropometric data and performing a physical examination. To determine adherence to drug and non-drug treatment for hypertension, the QATSAH instrument was used and, to assess the level of spirituality/religiosity, the Duke Religion Index and the Brief Multidimensional Measure of Religiousness/Spirituality were applied.

Higher levels of adherence to treatment were observed when aged ≥65 years, physically active, and who did not consume alcohol (p<0.05). Regarding religiosity and spirituality, intrinsic religiosity (β = 0.24, 95%CI [0.22, 1.13], p = 0.004), values and beliefs (β = -0.18, 95%CI [-1.58, -0.20], p = 0.012), and forgiveness (β = 0.16, 95%CI [0.13, 1.19], p = 0.015) were statistically significant predictors of treatment adherence. Organizational religiosity, non-organizational religiosity, and daily spiritual experiences were not significant.

Greater intrinsic religiosity, lower scores in Values and Beliefs and higher scores in Forgiveness increase the level of medication and non-medication adherence in hypertensive individuals.

To explore the breadth of social, demographic, and economic (SDE) factors reported in critical illness survivorship research, with a focus on how they impact survivorship outcomes.

We obtained articles from Medline, Embase, PsycInfo, and CINAHL, as well as reference list reviews of included articles and relevant reviews captured by searches.

SDE factors were defined as any nonmedical factor that can influence outcomes. We included primary studies published in English that explored SDE factors as an independent variable or as an outcome in post-ICU survivorship of adults. Two authors independently assessed each study for inclusion in duplicate, and conflicts were resolved by consensus. Our searches returned 7151 records, of which 83 were included for data extraction and final review.

We used a standardized data collection form to extract data, focusing on the characteristics of each study (i.e., year and country of publication), SDE factors explored, how the factors were measured, the impacts of SDE factors on post-ICU survivorship outcomes, and the impacts of ICU admission on SDE outcomes.

We summarized the relationships between SDE factors and ICU survivorship in table format and performed a narrative synthesis. We identified 16 unique SDE factors explored in the current literature. We found that generally, higher education, income, and socioeconomic status were associated with better outcomes post-ICU; while non-White race, public insurance status, and social vulnerability were associated with poorer outcomes.

Various SDE factors have been explored in the critical illness survivorship literature and many are associated with post-ICU outcomes with varying effect sizes. There remains a gap in understanding longitudinal outcomes, mechanisms of how SDE factors interact with outcomes, and of the complexity and interconnectedness of these factors, all of which will be instrumental in guiding interventions to improve post-ICU survivorship.

Many studies have found that conservatives show an advantage in mental health and happiness and various causes of this have been debated (e.g., religiousness, ideology, or genetics). However, not much attention has been given to examining whether this advantage is psychometrically real, or whether it is due to test bias. We analyzed data from two large Finnish surveys of adults (Ns = 848 and 4,978) from Lahtinen (2024), that measured general anxiety and depression symptoms, as well as a new wokeness scale. Using differential item functioning tests, we found no evidence for measurement bias in these scales. The correlation between index scores of wokeness and mental health (internalizing) was -0.36, which increased to -0.41 when measurement error was removed. The association between wokeness and anxiety (r = -0.33, adjusted r = 0.37) was stronger than wokeness and depression (r = 0.20, adjusted r = 0.22).

Head and neck cancers (HNC) are devastating, thus imposing a negative impact on the appearance of an individual as well as vital activities such as eating, swallowing, speaking, and breathing. Therefore, HNC patients undergo distress, while their caregivers become overburdened. Religion and spirituality can be helpful for patients and their caregivers from diverse cultural backgrounds to cope with cancer. Though well established in palliative care, religion and spirituality are rarely incorporated into usual early oncological care. Despite the availability of heterogeneous literature examining the influence of religion and spirituality on cancer patients, there is notably limited research on this topic across the HNC trajectory. Therefore, this scoping review attempts to answer "What is the influence of religion or spirituality on HNC patients and their caregivers in different contexts?" and will map the evidence on the influence of religion and spirituality on HNC patients and their caregivers in different contexts including geographical areas, cultures, health care systems, and different study settings.

This scoping review was formulated using the guidelines of Joanna Briggs Institute (JBI) manual for evidence synthesis: scoping reviews and will be reported confirming to the Preferred Reporting Items for Systematic reviews and Meta-Analyses extension for Scoping Reviews (PRISMA-ScR checklist). A comprehensive search strategy will include Embase, CINAHL, Scopus, and APA PsycINFO. The OPENGREU.EU and Google Scholar will be used as gray literature sources complimented by manual searches. Our eligibility criteria follow the population, concept, and context (PCC) framework. Patients aged ≥ 18 years diagnosed with HNC and their informal, nonpaid caregivers aged > 18 years will be included. The data will be extracted using piloted data extraction form on sociodemographic, disease-related, and treatment-related factors and outcomes, and the data will be analyzed through descriptive statistics and thematic analysis. The results will be narratively synthesized.

This review will aim to explore existing literature and summarize the findings of studies that examine the influence of religion and spirituality among HNC patients and their caregivers and vice versa over a range of physical, psychological, and social outcomes including quality of life. We also aim to identify existing research gaps. The findings of this review would generate evidence to better inform health care providers in countries and cultures in the management of patients diagnosed with HNC in usual oncological care with due consideration to caregivers.

The global prevalence of older adults with diabetes has increased, and family caregivers in Indonesia play a critical role in managing diabetes and providing personal care. However, caregiving can be complex and challenging, often negatively affecting caregivers' quality of life (QoL).

This study aimed to develop and test a hypothesized causal model of QoL among Indonesian family caregivers who care for dependent older persons with type 2 diabetes mellitus (T2DM) in 2024.

A cross-sectional, correlational study was conducted with 270 family caregivers recruited from five Community Health Centers. Data were collected using various scales: the Center for Epidemiologic Studies Depression Scale, the Zarit Burden Interview, the Duke University Religion Index, the Perceived Knowledge on T2DM Care Scale, the Family-Carer Diabetes Management Self-Efficacy Scale, the Multidimensional Scale of Perceived Social Support, and the Quality-of-Life Index. Descriptive statistics and Partial Least Squares Structural Equation Modeling (PLS-SEM) were used for analysis.

The final model explained 89.1% of the variance in the quality of life (QoL) of family caregivers (R2 = 0.893, Adjusted R2 = 0.891), with 66% predictive relevance. Depression symptoms had the strongest negative direct effect on QoL, followed by caregiver burden. Self-efficacy and perceived knowledge had positive direct effects, while social support showed no significant direct effect. Indirect effects revealed that social support and self-efficacy positively influenced QoL through depression symptoms. The total effect (TE) analysis confirmed that depression symptoms had the strongest negative effect on QoL (TE = -0.744, p <0.001), while social support (TE = 0.443, p <0.001) and self-efficacy (TE = 0.413, p <0.001) had positive effects.

Reducing depression symptoms and caregiver burden, strengthening social support, and promoting self-efficacy could significantly improve the QoL of family caregivers who care for older persons with T2DM. Nursing practice should address caregivers' physical and emotional needs, provide education, foster social support, and support caregiver mental health.

Depression not only fosters the development of metabolic syndrome through behavioral, physiological, genetic, and treatment-related factors, but it also doubles the risk of experiencing metabolic syndrome. The objectives were to assess the sociodemographic and clinical profile of patients with depressive disorder, to assess the various metabolic parameters of metabolic syndrome in patients with depressive disorder, and to study the association between the severity of depression and metabolic syndrome.

A cross-sectional study was conducted among patients diagnosed with depression (n = 160) attending the Psychiatry outpatient department of a tertiary healthcare facility in Puducherry. The Hamilton Depression Rating Scale (HAM-D) and modified National Cholesterol Education Program-Adult Treatment Panel-III (NCEP ATP-III) criteria were used to assess the severity of depression and diagnose metabolic syndrome, respectively.

The mean age at onset of depression was 31.4 years (+11.3); the duration of depression was 41.2 months (+32.5); and the severity of depression as assessed using the HAM-D was 17.9 (+6.3). The results showed that 27.5% of patients had metabolic syndrome. Factors associated with higher rates of metabolic syndrome included increasing age, female gender (79.5%), being single (25.0%), belonging to upper socioeconomic class (65.9%), non-Hindu religion (20.5%), and urban residence (72.7%) (P < .05). Patients with metabolic syndrome had later onset (36.4 years) and longer duration (51.6 months) of depression, more severe symptoms (18.2), and were more likely to have recurrent depressive disorder or dysthymia (88.6%) (P < .05). Furthermore, the current use of psychotropic medications (59.1%) and obesity (93.2%) were significantly associated with metabolic syndrome (P < .05).

This study reveals a high prevalence of metabolic syndrome among patients with depressive disorders linked to factors such as age, gender, marital status, socioeconomic status, religion, and urban residence. Integrated care approaches, including comprehensive screening and targeted interventions, are crucial for improving both mental and metabolic health outcomes.

Emotions are a fundamental part of life and play a critical role in shaping individuals' experiences Effectively regulating emotions in socially appropriate ways is essential for navigating life successfully. This study investigated the impact of seven sadness regulation strategies on depression and anxiety and examined the mediating role of ER in the relationship between sadness regulation and depression and anxiety.

A cross-sectional design was employed with 350 participants (144 men, 206 women) aged 18 to 35.

Regression analyses showed that sadness regulation strategies significantly predict both depression and anxiety. For depression, the model explained 18.6% of the variance (F (7,342) = 11.140, p < 0.001), with cognitive reappraisal, religious coping, and seeking support negatively associated, while rumination was positively associated. For anxiety, the model explained 19% of the variance (F(7,342) = 11.484, p < 0.001), with rumination and substance use linked to lower anxiety levels, while other strategies showed no significant associations. Mediation analyses highlighted emotion regulation critical role, with sadness regulation influencing depression indirectly through ER (β = -0.024, 95% CI [-0.040, -0.009]) and accounting for 3.6% of the variance. Sadness regulation also had a direct (β = -0.037, p < 0.001) and indirect effect on anxiety through emotion regulation, explaining 6.1% of the variance.

These findings underscore the importance of adaptive sadness and emotion regulation strategies in mitigating depression and anxiety, offering valuable insights for therapeutic interventions.

Taking care of a patient with head-and-neck malignancy (HNM) entails enormous physical, emotional, cognitive and moral challenges. Caregivers frequently turn to spiritual practices such as prayer, offering and meditation to enhance inner strength and coping ability. Assessment of caregiver burden (CGB) would remain incomplete without considering spiritual well-being (SWB). We set out to assess CGB and SWB in caregivers of patients suffering from HNMs.

This cross-sectional study was carried out in a medical college-associated tertiary care centre after approval from the institutional ethics committee. CGB was determined using a translated version of Zarit Burden interview 22. SWB was determined by the spiritual wellbeing scale (SWBS), which was translated into Gujarati and validated. Relevant demographic data were also collected and analysed.

(1) Patient characteristics: (i) Number of participants: 60 (37 males and 23 females). Mean age: 55.56 years, (ii) Mean time since diagnosis: 7.33 months, (iii) Type of malignancy: Buccal mucosae 31, tongue 12, hard palate 7, lip 4, others 6, (iv) Type of family: Nuclear 14, joint 46. Locale: Rural: 36, urban: 24. (2) Caregiver characteristics: (i) Mean age: 44 years, (ii) Educational status: Graduate and above: 19, undergraduate: 22, primary education: 19, (iii) Occupation: Home-makers: 13, skilled: 18, semi-skilled: 18, others: 6. (3) CGB scores: Mean: 35.30 (Standard deviation [SD] = 11.25). Mild, moderate and high burden were reported by 66.7%, 25% and 3.3% caregivers, respectively. 5% of caregivers reported no burden. (4) SWB score: Mean: 81.70 (SD = 14.84). Low, moderate and high SWB scores were observed in 1.7%, 93.3% and 5%, respectively. (5) There was a significant correlation between higher SWB and lower CGB scores at 0.01 level.

Moderate/high SWB was observed in 95% of caregivers regardless of their educational, social and family backgrounds. There was a significant correlation between higher SWB and lower CGB scores.

This mixed methods study examined depictions of spirituality among people with psychosis in influential television programming. Spirituality is a central strength for many people with psychosis. Yet, despite the important role media plays in shaping perceptions, little research has examined the intersection between spirituality and psychosis in the popular media.

To address this gap, we conducted a content analysis of the 50 most viewed primetime fictional television shows over a 10-year period as determined by the Nielsen rating organization. Characters with psychosis were identified via keyword searches of online sources (Wikis, IMDb, etc.) and subsequently independently coded by two individuals. Characters were rated on 18 items in three domains related to demographics, life status, and character framing. Inter-rater reliability ranged from good to excellent across variables.

Of 120 identified characters with psychosis, just 16% (n = 19) had a spiritual identity. Analysis revealed few differences between spiritual and secular characters on demographic and life status variables. Conversely, an examination of framing variables revealed spiritual characters were comparatively less attractive, exhibited a greater negative impact on society, and were more likely to be referred to pejoratively (as a psychopath) and engage in criminal activity. Trend analysis indicated portrayals of spiritual characters decreased over time.

The results suggest media depictions of spirituality contribute to the stigmatization of spirituality among people with psychosis, potentially preventing access to important coping resources and discouraging professional help-seeking. Primary care physicians should consider incorporating a spiritual assessment into care to determine spiritual coping assets and then support these.

The critical relevance and importance of considering religion and spirituality (R/S) in academic and public discourse on bioethical issues and in the illness experiences of patients and families is difficult to deny. Yet, little is known about the nature and scope of R/S education in graduate bioethics training. We therefore conducted a literature review and survey of bioethics programs in the USA and a content analysis of relevant syllabi of courses. In this article, we identify the core didactic components of existing offerings, characterize their curricular trends, and consider the implications of our findings. We propose a new critical humanist approach to the study of R/S in bioethics to both expand and enhance more established pedagogies.

Background: Given the global concern about mental health in the world, different approaches are being explored in its approach and treatment. In this line, the care of the spiritual dimension has been shown in many studies to have a significantly positive relationship. In mental health units, the comprehensive approach that involves comprehensive care considers the spiritual dimension as an aspect of care that contributes to coping with mental health problems. Methods: This is qualitative research with a descriptive design and an ethnographic approach, using interviews with forty-five professionals from Spanish and Portuguese mental health units. Results: The professionals do not define the term spiritual health in the same way; however, all interviewees believe that S/R positively influences the mental health of their patients, although few address it. They believe that their own S/R can influence their attention to spiritual needs. Among the limitations are the lack of training and time due to the prevailing biomedical model. Lack of time and specific training in spiritual care are the main aspects to which they attribute the shortage in meeting spiritual needs. Most of them expressed feeling challenged to care for the spiritual dimension after this research. Conclusions: More studies are needed on the spiritual care provided by mental health professionals to specify specific training and the associated challenges in this field.

This systematic review investigates the relationship between spirituality and sports as explored by sports psychology researchers over the past two decades. Utilizing four reputable databases-Psychology and Behavioral Science Collection, PubMed, Web of Science, and Scopus-articles published between 2000 and 2023 were examined. Sixty-one articles met inclusion criteria for the final review. The study categorizes findings based on article frequency across two decades, participant demographics (athletes, coaches, students, psychologists, injured individuals, managers, and sports professionals), research methodologies (qualitative, quantitative, review studies, and ethnography), and data collection methods (library research, questionnaires, interviews, open-ended inquiries, observations, and documentation). Notably, the number of articles published in the second decade (2011-2023) doubled compared to the first decade (2000-2010). While professional athletes were the primary focus of 30 articles, a significant portion (18 articles) examined spirituality in relation to sports. The predominant method approaches were text analysis and surveys, with 14 and 13 articles, respectively. Data collection methods primarily involved library research, questionnaires, and interviews, with 26, 17, and 17 articles, respectively. The analysis highlights several thematic categories, including the relationship between spirituality and sports performance, spirituality's role in shaping sports culture, and the intersection of spirituality and religion within sports. Additionally, discussions delve into the religious identity of athletes and the impact of spirituality on various psychological variables within sports contexts. The research findings suggest a complex and nuanced relationship between spirituality and sport, but evidence regarding a cause-and-effect relationship remains inconclusive.

This study aimed to reflect on the spiritual care of nursing in palliative care from the conceptual perspective of Martin Heidegger. The approximation between Heidegger's philosophical aspects and palliative nursing practice, with a clinical view of spiritual care, promotes reflections on human existence and finitude. Being in palliative care can generate anguish, loss of meaning of life and connection with the world. The relationship of care between nurse and patient, which is established through language, favors comprehensive, intentional and humanized care, and is revealed as this relationship of care deepens. In this relational process, bonds begin to be established between nurse and patient, which can lead to authentic spiritual care. Approaching health from the spiritual dimension is a challenge, as it forces healthcare professionals to come into contact with existential issues of patients, families and themselves. Thus, reflection based on Heidegger's philosophical aspects allows us to become aware of the facticity of death.

The study of human biology includes exploration of all the genetic and environmental influences on human variation and life history, including impacts of sociocultural and physical environments. Religious practice and spirituality may be one of these influences. There are more than 5.8 billion religiously affiliated adults and children, accounting for 84% of the world's 6.9 billion people. Furthermore, 70% of Americans consider themselves spiritual in some way, including 22% who do not consider themselves religious, and the numbers for Europe are lower but proportionally similar. Such a high rate of religious affiliation and spiritual belief suggests that religion and spirituality could be sociocultural influences on human variation, but human biologists have scarcely attended to their impacts, as indicated by the limited numbers of relevant articles in the two flagship human biology journals. In this article, we discuss why human biologists may have overlooked this important force for human variability and highlight foundational work from human biology and other disciplines that can give our colleagues directions forward. We review the impacts of religion and spirituality at population and individual levels and call for human biologists to attend to the many aspects of religion and spirituality that can impact human biology and are much more than simply influences of denominational affiliation.

The purpose of this project was to implement intentional spiritual care in a community population with chronic illness in the United States to reduce risk of depression. A convenience sample (n = 10) of members of a congregation participated in scheduled spiritual care for 12 weeks. The PHQ-9 depression screening tool was given pre and postimplementation to evaluate efficacy of the spiritual care sessions on risk of depression. Quantitative and qualitative data was collected. All participants identified as having at least one chronic illness and considered themselves to be spiritual. Initial PHQ-9 scores indicated all participants had mild to moderately severe risk of depression. Postimplementation PHQ-9 scores indicated a decrease in score ranging from no risk to moderate risk of depression. Postimplementation PHQ-9 scores indicated a decrease in depression score of 2.8 points on average. The paired samples t-test result for the before versus after PHQ-9 were statistically significant with p < .01 and t(9) = 4.882. During this project, no participant experienced an increase or worsening of their illness. These results showed that identifying individual spiritual needs and incorporating intentional spiritual care can reduce the risk of depression and decrease exacerbation episodes in chronically ill patients.

In this study, we conducted a bibliometric and altmetric analysis of the top 100 most-cited articles on religion from 2010 to 2023. The data were sourced from the Web of Science Core Collection database. VOSviewer was utilized to create visualization knowledge maps such as co-authorship, co-citation, and keywords co-occurrence analysis, and the Spearman correlation analysis was performed to determine the relationships between the variables. The results indicate that these articles were published in 22 journals by 231 authors in 158 institutions across 24 countries. Most of the articles were published from the USA. Kenneth I. Pargament and Harold G. Koenig were identified as two of the most prominent scholars, while the Journal of Religion and Health and the Psychology of Religion and Spirituality emerged as the most productive and influential journals. The citations for these articles span a range of 45 to 828, whereas the altmetric attention scores (AAS) vary from 1 to 797. The Spearman correlation analysis revealed that the AAS is weakly positively correlated with the article influence score (AIS) ( r = 0.285 ) and weakly negatively correlated with the number of years since publication (NYsP) ( r = - 0.233 ), but is not significantly correlated with other bibliometric indicators; however, it is posited that the importance of the AAS may increase over time as the influence of social media continues to expand.

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