Cutrona and Russell's social support model was used to develop a religious support measure (C. E. Cutrona & D. W. Russell, 1987), including 3 distinct but related subscales respectively measuring support from God, the congregation, and church leadership. Factor analyses with the main sample's data (249 Protestants) and cross-validation (93 additional Protestants) supported the scales' reliability and validity. All 3 types of religious support were related to lower depression and greater life satisfaction. Moreover, several relationships between the 3 subscales and psychological functioning variables remained significant after controlling for variance because of church attendance and social support. Results suggest that religious attendance does not automatically imply religious support, and that religious support can provide unique resources for religious persons, above and beyond those furnished by social support. Findings are discussed regarding relevance to community psychology.
A longitudinal design was used to test the effects of life events experienced by young adolescents and their parents. The criteria were the adolescents' depression, anxiety, and self-esteem. The longitudinal analysis revealed a significant effect for the adolescents' controllable, but not uncontrollable, negative events. However, causal analyses revealed that this effect was the result of the significant relation between initial adjustment and the subsequent occurrence of controllable life stress (e.g., school suspension). The longitudinal analysis also revealed the stress-protective role of positive events, but only with respect to girls' self-esteem. There was no longitudinal support for the role of the parents' negative life events. These findings do not support the etiological importance of an accumulation of relatively discrete negative events experienced by early adolescents and their parents, but they do suggest the need (a) to conceptualize (controllable) life stress as a dependent variable in future research on developmental psychopathology; (b) to examine gender differences in early adolescent life stress; and (c) to develop more sophisticated measures of family life stress. 583This document is copyrighted by the American Psychological Association or one of its allied publishers.This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.' Negative prospective findings, by themselves, are difficult to interpret, however because, in effect, they reflect the delayed effects of Time I negative events above and beyond those found on the Time 1 criteria.
Religious coping may or may not be adaptive depending upon whether such coping is positive or negative. We investigated the potential moderating effects of positive and negative religious coping patterns on the relationship between negative life events and psychological functioning. Questionnaires included measures of negative life events, positive and negative religious coping, and psychological functioning, and were completed by 336 adult, Protestant church members. Even after controlling for religious participation, negative events were related to increased use of positive and negative religious coping and decreased psychological functioning. Moreover, negative events and positive religious coping produced an interaction effect on depression, such that the high use of positive religious coping buffered the deleterious effects of negative events.
The authors examined appraisal, coping, and distress among Korean American, Filipino American, and Caucasian American Protestants. No interaction effects emerged among ethnic groups, but there were significant ethnic main effects for appraisal and coping. Compared with the Caucasian Americans, both Asian American groups appraised stressors as more challenging, and the Korean Americans appraised them also as greater losses. Both Asian American groups reported using more strategies of accepting responsibility, religious coping, distancing, and escape-avoidance than the Caucasian Americans did; the Filipino Americans also reported more problem-solving strategies than the Caucasian Americans. For all participants, challenge appraisals predicted adaptive coping (problem solving and positive reappraisal) and less distress. Problem solving, seeking social support, and positive reappraisal predicted less distress; self-control, accepting responsibility, and escape-avoidance predicted greater distress. The authors stressed the value of assessing ethnicity in coping research.
The three subscales of the Religious Support Scale assess perceived support from a person's religious community, religious leaders, and God. This three-factor structure was replicated in the current study with a sample of 277 religious Jewish persons residing in Israel. Hierarchical canonical analysis showed that, even after controlling for general social support, Religious Leader and God Support were related to lower emotional distress, Religious Leader and Religious Community Support contributed to a higher level of life satisfaction, and Religious Community and God Support contributed to the prediction of perceived health. Findings are discussed in terms of religious support's generalizability as a psychosocial resource for persons of various faiths.
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