Young Adults' Recall of Religiosity, Attributions, and Coping in Parental Divorce

Shortz, Joianne L.; Worthington, Everett L.

doi:10.2307/1386603

Cited by 33 publications

(21 citation statements)

References 12 publications

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“…Consistent with a mediational approach, some evidence suggests that people's initial divorce appraisals shape the nature of their coping responses in secular (Birnbaum et al, 1997) and spiritual (Shortz & Worthington, 1994) models. It is likely that spiritual appraisals and religious coping will be correlated because those who interpret life events through a spiritual lens are more likely to draw upon religion to cope with Stressors.…”

Section: Spiritual Stress and Coping Model Of Divorce Adjustment: Medmentioning

confidence: 99%

Spiritual stress and coping model of divorce: A longitudinal study.

Krumrei¹,

Mahoney²,

Pargäment³

2011

Journal of Family Psychology

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This study represents the first longitudinal effort to use a spiritual stress and coping model to predict adults' psychosocial adjustment following divorce. A community sample of 89 participants completed measures at the time of their divorce and 1 year later. Though the sample endorsed slightly lower levels of religiosity than the general U.S. population, most reported spiritual appraisals and positive and negative religious coping tied to divorce. Hierarchical regression analyses controlling general religiousness and nonreligious forms of coping indicated that (a) appraising divorce as a sacred loss or desecration at the time it occurred predicted more depressive symptoms and dysfunctional conflict tactics with the ex-spouse 1 year later; (b) positive religious coping reported about the year following divorce predicted greater posttraumatic growth 1 year after divorce; and (c) negative religious coping reported about the year following divorce predicted more depressive symptoms 1 year after the divorce. Bootstrapping mediation analyses indicated that negative religious coping fully mediated links between appraising the divorce as a sacred loss or desecration at the time it occurred and depressive symptoms 1 year later. In addition, moderation analyses revealed that negative religious coping is more strongly associated with depressive symptoms among those who form high versus low appraisals of their divorce as a sacred loss or desecration. These findings are relevant to divorce education and intervention provided by professionals in legal, family, mental health, and clerical roles. Implications are discussed for clinical and counseling psychology and religious communities.

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Section: Spiritual Stress and Coping Model Of Divorce Adjustment: Medmentioning

confidence: 99%

Spiritual stress and coping model of divorce: A longitudinal study.

Krumrei¹,

Mahoney²,

Pargäment³

2011

Journal of Family Psychology

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“…Further, when considering associations with specific religious beliefs, it is necessary to isolate these beliefs from general religiousness to prevent the specific belief scales to act merely as proxies for general religiousness. Statistical control by including general religiousness as a covariate is one way to achieve this isolation (Newton & McIntosh, 2009;Shortz & Worthington, 1994). For example, Cohen and Hill (2007) used this method to isolate effects of religious group (Jewish or Protestant) from general, intrinsic religiousness.…”

Section: Newton and Mcintoshmentioning

confidence: 99%

Specific Religious Beliefs in a Cognitive Appraisal Model of Stress and Coping

Newton

McIntosh

2010

International Journal for the Psychology of Religion

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Although religiousness is tied to coping, little work examines the role of specific religious beliefs in the coping process. Applying the transactional model of coping, positivity of God image and vertical religious focus were assessed in a national sample of 103 parents of children with disabilities. Controlling for general religiousness, these specific beliefs were correlated with parents' appraisals. Positive God image was associated positively with appraisals that the disability is a challenge, a benefit, and God is in control; it was associated negatively with loss appraisal. Vertical religious focus was associated positively with the appraisal that God is in control. Consistent with the model, appraisals mediated the relation between specific beliefs and coping strategies. Loss appraisal mediated the relation of vertical focus and God image with engagement coping and the appraisal that God is in control further explained the relation between vertical focus and engagement coping.Religion powerfully influences how individuals cope with stress (Pargament, 1997). It explains unique variance in coping and predicts outcomes beyond secular coping (Pargament, 2002). Despite this wealth of research demonstrating that religion is linked with coping, much less is known about how religion enters and forms the coping process. This study addresses this question using a cognitive appraisal approach, providing a broader evaluation of religion's role in coping. We test how specific religious beliefs are related to appraisals of stressors, how these appraisals relate to coping, and how these beliefs fit into the whole coping process. Moreover, we explore the role that specific religious beliefs play beyond that of general religiousness. THE TRANSACTIONAL MODEL OF STRESS AND COPINGCognitive approaches to stress and coping assert that stressors are stressful only if an individual perceives them as such (Bandura, 1977;Roesch, Weiner, & Vaughn, 2002). Among the best-supported cognitive approaches is Lazarus and Folkman's (1984) transactional model. It features cognitive appraisals of a stressor as mediators of the relations between individual difference variables and coping strategies used; these strategies then influence various outcomes.

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“…There are some studies that attempt to assess if and how youths use religious coping strategies in dealing with different stressors, e.g. parental divorce (Shortz and Worthington 1994) or parental death (Pinnow 2001), sexual assault (Frazier et al 2004), serious illness such an asthma (Benore et al 2008), cystic fibrosis (Pendleton et al 2002) or depression (Carleton et al 2008; Dew et al 2010). Wills et al (2003) found that turning to religion when adolescents are faced with negative life events buffers the impact of life stress on substance use.…”

Section: Introductionmentioning

confidence: 99%

The Adolescent Religious Coping Questionnaire. Translation and Cultural Adaptation of Pargament’s RCOPE Scale for Polish Adolescents

Talik

2011

J Relig Health

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The paper presents the process of translation and cultural adaptation of the Religious Coping Questionnaire (the RCOPE) by Pargament et al. (2000) for Polish adolescents. The work was driven by the necessity to obtain a structural and measurement equivalence between the American and Polish versions of the instrument. The Polish version was created at the Department of Clinical Psychology of Children and Adolescents at The John Paul II Catholic University of Lublin, Poland. The exploratory factor analysis with the Oblimin oblique rotation was carried out. The principal components method was used as an extraction method of common factors. The results provided input for constructing the scales. The Adolescent Religious Coping Questionnaire consists of 105 items, grouped in 16 scales, which reflects positive and negative religious coping strategies.

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Young Adults' Recall of Religiosity, Attributions, and Coping in Parental Divorce

Cited by 33 publications

References 12 publications

Spiritual stress and coping model of divorce: A longitudinal study.

Spiritual stress and coping model of divorce: A longitudinal study.

Specific Religious Beliefs in a Cognitive Appraisal Model of Stress and Coping

The Adolescent Religious Coping Questionnaire. Translation and Cultural Adaptation of Pargament’s RCOPE Scale for Polish Adolescents

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