Search Results (105)

The accelerating pace of urbanization and population growth has increasingly disrupted the relationship between the built environment and nature, contributing to a decline in individuals’ psychological and spiritual well-being. Religious buildings—particularly mosques—have the potential to serve as restorative environments that support spiritual reflection and emotional balance. Within this context, the integration of biophilic design principles into sacred architecture has emerged as a significant area of contemporary research. This study investigates how biophilic elements in mosque interiors influence individuals’ perceptions of spirituality and the restorative quality of the space. Mosque interior images were generated using artificial intelligence tools (Midjourney V6.1 and DALL·E 3), informed by biophilic design theory. Grounded in Attention Restoration Theory (ART), the study utilized a quantitative research framework to explore how biophilic elements influence spiritual and restorative perceptions in sacred architectural spaces. Data were collected from 390 individuals in Türkiye with prior worship experience in Republican-era mosques—structures marked by ideological and spatial transformations. Two instruments were used, the Perceived Restorativeness Scale (PRS) and the newly developed Biophilic Spiritual Perception Scale (BSPS), which demonstrated high internal consistency (Cronbach’s α = 0.981). Analyses included exploratory and confirmatory factor analyses, as well as parametric and non-parametric statistical tests. Findings suggest that biophilic design in mosque interiors positively influences both spiritual experience and perceived environmental restorativeness. These results support the view that biophilic design should not be seen merely as an esthetic or ecological approach but as a multidimensional strategy that enhances the emotional and spiritual quality of sacred spaces. Implications for future mosque design in Türkiye are discussed. Full article

This study examines the relationships between spirituality, resilience, and happiness among higher education students, exploring the moderating roles of religious belief and years of study based on developmental and religious coping theoretical frameworks. Developmental theory suggests that university students’ psychological resources evolve across academic years, while religious coping theory posits that individual differences in religious commitment may buffer spirituality’s protective effects on well-being outcomes. Using a quantitative cross-sectional approach, data were collected from 459 university students from environmental science programs across public and private universities in northern Peru. Participants were predominantly female (59.04%) and aged 18–24 years (73%). Three validated instruments were administered: the Personal Spirituality Scale, Connor–Davidson Brief Resilience Scale, and Subjective Happiness Scale. Religious beliefs were measured on a 5-point scale, while years of study was categorized by academic year. Results from partial least squares structural equation modeling revealed significant direct effects of spirituality on both happiness (β = 0.256, p < 0.001) and resilience (β = 0.274, p < 0.001), with resilience also significantly influencing happiness (β = 0.162, p < 0.05). The structural model demonstrated exceptional explanatory power, with spirituality explaining 97.1% of variance in resilience, while spirituality and resilience together accounted for 86.2% of variance in happiness. Contrary to theoretical expectations, neither religious beliefs (β = 0.032, p = 0.489) nor years of study (β = −0.047, p = 0.443) showed significant moderating effects. These results suggest that spirituality and resilience serve as universal contributors to student well-being, operating independently of specific religious orientations and academic progression. The findings support integrating spiritual development and resilience-building components into inclusive university student support programs. Full article

New theologies developed in tandem with evolutionary biology during the nineteenth century, which have been called metaphysical evolutionisms and evolutionary theologies. A subset of these theologies analyzed here were developed by thinkers who accepted biological science but rejected both biblical creationism and materialist science. Tools from the cognitive science of religion, including conceptual metaphor theory (CMT) and blending theory, also known as conceptual integration theory (CIT), can help to explain the development of these systems and their transformation between the nineteenth and the twentieth centuries. The analysis focuses on several stable and popular blends of ideas, which have continued with some alteration into the twenty-first century. The three blends evaluated here are Progressive Soul Evolution, Salvation is Evolution, and Evolution is Therapy. Major contributors to these blends are the Theosophist and theologian Helena P. Blavatsky and psychologist Frederic W. H. Myers, both influenced by the spiritualist movement, particularly the ideas of the spiritualist and biologist Alfred Russel Wallace. The influence of these blends can be seen in the twentieth-century “Aquarian Frontier,” a group of 145 thinkers and organizations identified in 1975 by counterculture historian Theodore Roszak. Part of the appeal of these blends may be seen in their use of metaphors, including the Great Chain of Being and A Purposeful Life is a Journey. The application of the polysemic term evolution in a sense that does much of the theological work of salvation in Christianity can in part be explained by applying the principles of blending theory, including the vital relation “achieve a human scale,” as well as compressions of time and identity. These blends have been successful because they meet the needs of a population who are friendly towards science but disenchanted with traditional religions. The blends provide a satisfying new theology that extends beyond death for a subset of adherents, particularly in the New Age and spiritual but not religious (SBNR) movements, who combine the agency of self-directed “evolution” with the religious concepts of grace and transcendence. Full article

Ongoing interest in the intersection of spirituality and health has prompted a need for integrated research. This report proposes a distinct approach in a model that allows for successful and harmonious cross-fertilization within these latter two areas of interest. Our work is especially pertinent to inquiries around the role of spirituality in mental health, with special attention to chronic pain conditions. The latter have become an open channel for novel avenues to explore the field of spirituality-based interventions within the arena of psychological inquiry. To address this, the authors developed and implemented the Church and Academia Model, a prototype for an innovative collaborative research project, with the aim of exploring the role of devotional practices, and their potential to be used as therapeutic co-adjuvants or tools to enhance the coping skills of patients with chronic pain. Keeping in mind that the church presents a rich landscape for clinical inquiry with broad relevance for clinicians and society at large, we created a unique hybrid research model. This is a new paradigm that focuses on distinct and well-defined studies where the funding, protocol writing, study design, and implementation are shared by experts from both the pastoral and clinical spaces. A team of theologians, researchers, and healthcare providers, including clinical pain psychologists, built a coalition leveraging their respective skill sets. Each expert is housed in their own environs, creating a functional network that has proven academically productive and pastorally effective. Key outputs include the creation and validation of a new psychometric measure, the Pain-related PRAYER Scale (PPRAYERS), an associated bedside prayer tool and a full-scale dissemination strategy through journal publications and specialty society conferences. This collaborative prototype is also an ideal fit for integrated knowledge translation platforms, and it is a promising paradigm for future collaborative projects focused on spirituality and mental health. Full article

Background/Objectives: Quality of life (QOL) is a multifaceted concept involving a variety of factors which define the overall well-being of individuals. Food security, which implies a resilient food system, is one factor that is central to the calculus of the QOL status of a community considering that food is a staple of life. Advancing food security as a strategy for attaining sustained improvement in community QOL hinges on recognizing that food security is embedded in a matrix of other factors that work with it to generate the QOL the community experiences. The lived experience of the community defines the community’s QOL value matrix and the relative position of food security in that value matrix. Our thesis is that the role of food security in the lived experience of low-income communities depends on the position food security is accorded relative to other factors in the QOL value matrix of the community. Methods: This study employed a multimethod approach to define the QOL value matrix of low-income Guilford County residents, identifying the relative position of the value components and demographic segments based on priority ranking. First, an in-depth interview was conducted and then a telephone survey (280 sample) was used for collecting data. The ISAC Analysis Procedure and Best–Worst Scaling methods were used to identify and rank components of the QOL value matrix in terms of their relative impact on QOL. Results: The analysis revealed that spiritual well-being is the most important contributor to QOL, with a weight of 0.23, followed by access to health services (0.21) and economic opportunities (0.16), while food security has a moderate impact with 0.07. Conclusions: These findings emphasize the need for targeted policy interventions that consider the specific needs of different demographic segments to effectively improve QOL and inform the design of resilient food systems that reflect the lived experiences of low-income communities. Food security policies must be integrated with broader quality of life interventions, particularly for unemployed, low-educated, and single individuals, to ensure that a resilient food system effectively reduces inequities and address community-specific vulnerabilities. Full article

Background: Spirituality is increasingly seen as a key component of patient-centered care, especially in serious illness or surgery. However, its role among surgical patients in Eastern Europe remains underexplored. Objective: To assess daily spiritual experiences among surgical patients compared to healthy individuals in the Bucovina region (northeastern Romania). Methods: This observational case-control study included 102 participants (51 surgical patients and 51 healthy controls), recruited between March 2023 and April 2024. Participants completed the validated Romanian version of the Daily Spiritual Experiences Scale (DSES). Results: Surgical patients reported significantly higher mean DSES scores (M = 66.27, SD = 16.40) than healthy individuals (M = 55.06, SD = 12.81; p < 0.001). Higher scores were also associated with female gender (p = 0.002), older age, and oncological conditions. Widowed and highly educated participants showed a trend toward higher spirituality, though it was not statistically significant. Conclusions: Surgery may intensify spiritual experiences, possibly as a coping response to perceived risk. Addressing spiritual needs in perioperative care—particularly among women, older adults, and oncology patients—could enhance holistic care and improve patient well-being. Full article

Background: Spiritual care is vital for the holistic well-being of hospitalized cancer patients, addressing their emotional, psychological, and spiritual needs. This study addresses gaps in the relevant literature by evaluating spiritual perspectives among Peruvian oncology patients, offering culturally grounded insights that can inform nursing practice and healthcare management. The main objective of this research was to measure the overall level of Spiritual Perspective among hospitalized oncology patients using the Spiritual Perspective Scale (SPS) developed by Pamela Reed in 1987, which reflects early aspects of spirituality later integrated into her broader Spiritual Perspective theory. Materials and methods: This study aimed to evaluate the perceived levels of Spiritual Perspective among oncology patients in a hospital setting. Adopting a quantitative, descriptive, cross-sectional design, data were gathered from 137 patients at a national hospital in Lima, Peru. Results: The majority of participants were older adults, with a high school education, and predominantly single. Findings revealed that most patients experienced moderate levels of Spiritual Perspective, spiritual practices, and beliefs. Patients commonly practiced prayer, meditation, and spiritual reading. Beliefs centered on a higher power and forgiveness. Essential support networks also provided emotional aid, complementing spiritual care. Conclusions: This study highlights the importance of spiritual care in nursing for oncology patients. Findings advance understanding of spirituality in illness and support interventions to improve patient outcomes. Full article

Background: Spirituality has emerged as a potential protective factor that may promote mental well-being and resilience among healthcare workers. Aim: This study aims to examine the relationship between spirituality, stress, and depression among healthcare professionals in Greece. Methods: This cross-sectional study surveyed 412 employees at the Corinth General Hospital in Greece, including medical, nursing, and administrative personnel. The data were collected using the Functional Assessment of Chronic Illness Therapy—Spiritual Well-Being 12 (FACIT-SP12), the Perceived Stress Questionnaire (PSQ), and the Center for Epidemiologic Studies Depression Scale (CES-D). The statistical analyses included non-parametric tests, correlation coefficients, and multiple regression. Results: The mean spirituality score was 34.6 (±6.83), while the stress and depression scores were 74.6 (±14.87) and 14.7 (±10.20), respectively. Spirituality was significantly and negatively correlated with both stress (r = −0.479, p < 0.001) and depression (r = −0.452, p < 0.001). Gender, years of service, educational level, and marital status were also associated with variations in stress, depression, and spirituality levels. Women and those with lower education reported significantly higher levels of stress and depression. Additionally, some demographic variables such as age and sector of employment did not show significant associations with spirituality or depression. The regression analysis confirmed spirituality as an independent predictor of lower stress levels (B = −1.158, p < 0.001). Conclusions: Spirituality is a significant predictor in mitigating stress and depression among healthcare workers. Promoting a supportive spiritual climate and incorporating elements of spiritual leadership in healthcare settings may enhance employee well-being and resilience. Future research should expand on these findings across diverse institutional and cultural contexts. Full article

The COVID-19 pandemic has significantly altered the experience of loss and mourning, potentially increasing distress among bereaved individuals. This study aimed to assess this experience and examine the role of spirituality and religiosity in this context. Using a mixed-methods, cross-sectional design, this research employed a sociodemographic questionnaire, the Inventory of Complicated Grief (ICG), the WHO-5 Well-Being Index, the Burdened by Grief and Loss (BGL) scale, and an open-ended question regarding what participants found helpful in their grieving process. Of the 323 responses eligible for quantitative analysis, 225 participants responded to the open-ended question. Notably, 36.84% of the sample scored above 25 on the ICG, indicating significant grief-related distress. Quantitative findings revealed that individuals with spiritual engagement (religious or not) reported lower levels of grief and higher general well-being scores. Qualitative analysis of the open responses highlighted spirituality as the most prominent source of support in coping with grief during the pandemic. Given Brazil’s high mortality rate, a substantial number of people may be experiencing complications in their grieving processes. Healthcare professionals and spiritual/religious care providers should be equipped to offer appropriate support and foster interdisciplinary dialog to assist those bereaved effectively. Full article

Forgiveness is a multidimensional phenomenon that often functions as a disposition; it is closely linked to psychological well-being and religion/spirituality. However, no validated instruments have been available to assess forgiveness in the Georgian context. This study aimed to adapt the Toussaint Forgiveness Scale (TFS) for use in Georgia and to examine cross-cultural patterns of forgiveness and mental health among Georgian Orthodox Christians and Polish Roman Catholics. Methods: Study 1 (N = 321) validated the Georgian TFS using confirmatory factor analysis and assessed its convergent validity with perceived stress and religiosity. Study 2 applied structural equation modeling to analyze associations between forgiveness dimensions and mental health indicators in Georgian (n = 110) and Polish (n = 111) samples. Results: The Georgian TFS showed good psychometric properties. In both groups, self-forgiveness was associated with lower depressive symptoms; in Georgia, it also predicted higher quality of life. Forgiveness by God predicted reduced anxiety and depression in Georgia but not in Poland. Although path patterns varied, overlapping confidence intervals suggest no significant between-group differences. Conclusions: Forgiveness supports mental health across cultures, especially self-forgiveness. Its expression may show subtle, culturally nuanced patterns, though these require cautious interpretation. Full article

The COVID-19 pandemic has intensified the challenges of balancing work and personal life for healthcare professionals, particularly nurses. In Spain, during the sixth wave of the pandemic, characterized by a high number of infections and increased healthcare pressure, these challenges became even more pronounced. This study examines how perceived stress, sociodemographic characteristics, and work-related factors influence Work–Life Balance among Spanish nurses in this context. A cross-sectional study was conducted with a sample of 305 Spanish nurses using the online Work-Life Interaction Questionnaire (SWING) and the Perceived Stress Scale (EP-10). The findings revealed that higher levels of perceived stress were associated with increased work-to-family conflict. This conflict was further intensified among nurses working rotating shifts. In the reverse direction, from life to work, perceived stress was again a significant factor, and having children contributed to increased negative life-to-work interference. On the other hand, certain variables were linked to more positive interactions. Having a paid caregiver was associated with lower positive work-to-family interaction, whereas religious beliefs were related to more positive experiences in this domain. Finally, being a woman and having children were both associated with greater positive life-to-work interaction. This study offers a vital perspective on the complex Work–Life interaction in nursing during crises, highlighting the urgent need for structural policies that alleviate stress and conflict while enhancing well-being by recognizing the protective role of family and spirituality. These findings open new avenues for designing more effective, responsive interventions for healthcare personnel. Full article

The COVID-19 pandemic has not only triggered a global health crisis but also profoundly disrupted the psychological well-being of older adults, leading to heightened levels of burnout, uncertainty, and anxiety about the future. During times of crisis, intrinsic religious motivation may offer a spiritual grounding that fosters hope, a critical internal resource in sustaining emotional balance. This study investigates the mediating role of hope in the relationship between intrinsic religious motivation, pandemic-related burnout, and future anxiety among Turkish older adults. A total of 427 participants (M_age = 66.98, SD = 7.23) were recruited using a cross-sectional design. Participants completed validated measures of intrinsic religiosity, dispositional hope, pandemic burnout, and future anxiety. Structural equation modeling revealed that intrinsic religious motivation positively predicted hope and negatively predicted both burnout and future anxiety. Moreover, hope significantly mediated the relationship between intrinsic religious motivation and both outcome variables. These findings suggest that religious meaning-making may enhance psychological resilience by promoting hope, thereby mitigating the mental health burden during large-scale crises. The study enhances understanding of culturally embedded support mechanisms and highlights the role of faith-based inner resources, such as intrinsic religious motivation and hope, in fostering resilience among older adults during uncertainty and crisis. Full article

Problematic internet use has become an increasing concern among university students, as it may negatively affect academic performance, emotional well-being, and social functioning. Understanding the psychological and emotional factors that influence internet use is crucial to developing effective preventive strategies. This study aimed to examine the relationship between resilience and social–emotional competence and problematic internet use among university students. This study was conducted with the participation of 191 students. The students’ problematic internet use levels were assessed using the Generalized Problematic Internet Use Scale-2, their resilience levels were assessed using the Connor–Davidson Resilience Scale, and their social–emotional competence levels were assessed using the Social–Emotional Competence Scale. Regression analysis was performed using the elastic net regression model and partial least squares (PLC) model. The general resilience level (p = 0.0015) and its sub-dimensions of tenacity (p = 0.0014), tolerance to negative affect (p = 0.0114), and spirituality (p = 0.0278) were found to be significant predictors of problematic internet use. The general social emotional competence level (p = 0.0115) and adaptability (p = 0.0278) were found to significantly predict problematic internet use. The predictive factors for the social interaction domain of problematic internet use were tenacity (p = 0.04), adaptability (p = 0.02), and expressivity (p = 0.03), while for negative results, they were tolerance to negative events (p = 0.05), spirituality (p = 0.04), and adaptability (p = 0.05). The factors affecting emotional regulation were tenacity (p = 0.03), spirituality (p = 0.03), adaptability (p = 0.03), and expressivity (p = 0.03). Only the spirituality (p = 0.05) and expressivity (p = 0.04) levels predicted insufficient self-regulation. The effects of the resilience and social–emotional competence levels on problematic internet use should not be ignored. In the plans and interventions to be developed, it is of great importance to take measures to improve the level of resilience and social–emotional competence skills. Full article

Background/Objective: Although the context, personal conditions, and caregivers’ abilities influence the nutrition of older people with dementia, adequate parameters are not always applied to identify these conditions. The aim of this study was to characterize the nutritional care needs of older people with dementia and their caregivers. Method: This descriptive exploratory study was conducted in Colombia. An intentional sample included 73 elderly individuals with dementia and 73 caregivers. This study described the participants’ characteristics with the GCPC-UN-D survey. Their nutritional conditions include medical history, objective tests, and interviews. We used the Edinburgh Scale to evaluate elderly feeding behavior and the QUALID tool to evaluate their quality of life. This study measured caregiver competence using the CUIDAR tool. Results: Adults of 78.8 years on average, with low to middle socio-economic status, low education levels, and multiple comorbidities, have adverse well-being and support conditions, except for the spiritual component. These adults have visible nutritional issues including low muscle mass indices (47.9%), muscle mass levels (arm 61.6%; calf 58.9%), and vitamin D levels (50.7%), with high cholesterol levels (57.9%) and altered hematocrit and red blood cell counts (46.4%). These adults required supervision (41%) or help (23%) for their nutrition. Caregivers were predominantly women with an average age of 32.4 years, with moderate caregiving competences (70.43%), experienced high caregiver burden (83.6%), and had low orientation in nutritional management (30.1%). Conclusions: Elderly individuals with dementia had significant nutritional and feeding problems. Their caregivers lacked adequate conditions to ensure quality care. These dyads need a strategy to improve their healthcare experience. Full article

Distinct spiritual attitudes and convictions may promote scepticism towards medical interventions, potentially influencing vaccine attitudes. This study investigated the impact of spirituality and CAM (complementary and alternative medicine) use on perceptions of vaccine harmfulness, with a focus on COVID-19 and mandatory childhood vaccinations. Additionally, it examines whether spirituality indirectly influences vaccine hesitancy through CAM use and beliefs in conspiracies. A cross-sectional probability-based survey was conducted with over 1300 participants from South Tyrol, Italy, in 2023, using the GrAw-7 (Gratitude/Awe) scale as a measure of the experiential aspect of non-religious spirituality. Statistical analysis encompassed Spearman’s correlation and linear regression to assess the associations between spirituality and vaccine perceptions. A mediation model was applied to evaluate the role of spirituality in shaping attitudes towards vaccination. Higher experiential spirituality was associated with increased perceived harmfulness of COVID-19 and mandatory childhood vaccinations. Spirituality as well as perceived harmfulness of COVID-19 vaccination and mandatory childhood vaccination were correlated with age, increased CAM utilisation and conspiracy ideation, while institutional distrust was solely associated with vaccine scepticism but not with spirituality; well-being and altruism were only associated with spirituality. Mediation analysis revealed that experiential spirituality accounted for a modest but significant portion of the influence of CAM use and conspiracy thinking on vaccine perceptions. Experiential spirituality may indirectly influence vaccine perception by affecting CAM use and conspiracy thinking. Public health initiatives should incorporate spiritual beliefs and convictions into communication strategies and present vaccinations as a community responsibility. Engaging spiritual and community leaders can enhance the acceptance of vaccines among spiritually inclined groups. Full article