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Journal articles on the topic 'Mental health Psychology and religion. Community psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Haque, Amber. "First International Congress on Religion and Mental Health." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 133–36. http://dx.doi.org/10.35632/ajis.v18i3.2012.

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The First International Congress on Religion and Mental Health was heldApril 16-19,2001 in Tehran, Iran. It was sponsored by the Iran Universityof Medical Sciences, Tehran Psychiatric Institute, World HealthOrganization Collaborating Center for Mental Health, The ResearchInstitute for Rehabilitation and Improvement of Women's Life (Iran), andthe Red Crescent Society of the Islamic Republic of Iran.Science and religion have generally seemed to oppose each other when itcomes to an understanding and upliftment of human behaviors. The tide isturning however; as increasing number of research in the West is showingindisputable evidence on the positive influence of religion on humanthoughts and behaviors, specifically, in the area of mental health. Thepresent congress highlighted all this in its four-day meeting of scholars inthe field of religion and mental health representing 23 countries fromaround the globe. The key feature of the conference was the presentation ofempirical findings on the benefits of religion in fostering and maintainingpositive mental health. The Islamic Republic of Iran, a country, known forits hard line approach toward secularism and sanctioned by the West inmany ways, attracted some of the best scholars from the Americas andEurope.The Congress Secretary, Dr. Jafar Bolhari, indicated in his speech thatthis conference has at least three objectives: (1) Presentation of scientificresearch in the area of psychiatry and psychology carried out in Iran, in thearea of psychiatry and psychology, which can be beneficial to the Iranianas well as international community, (2) Presentation of integrated researchdone in Iran by the Muslim clergy and scientists collaborating together anddiscussion of its implications at national and international levels, and (3)Observation of April 7, 2001 as World Health Day with the theme of"Mental Health" declared by the World Health Organization (WHO).Since mental health professionals have generally ignored religion andspirituality, this conference was organized to deal specifically with theseissues in the interest of the average person.Out of 242 research papers received by the congress, the Scientific ...

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Mitha, Karim. "Conceptualising and addressing mental disorders amongst Muslim communities: Approaches from the Islamic Golden Age." Transcultural Psychiatry 57, no. 6 (October 15, 2020): 763–74. http://dx.doi.org/10.1177/1363461520962603.

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Although Islam is the world’s second-largest religion, there continues to be misconceptions and an overall lack of awareness regarding the religious and social worlds that make up the global Muslim community. This is particularly concerning when examining notions of mental ill-health, where a lack of cultural awareness, understanding, and sensitivity can impede adequate treatment. As a global religion, Islam is practiced within various cultural milieus, and, given the centrality of faith amongst Muslim communities, a conflation of religion and culture can occur when attempting to understand mental health paradigms. Whilst much of the discourse regarding Muslim mental health centres on cultural formulations, this article discusses how, historically, conceptualisations relating to medicine and mental health were ensconced within the particular medical paradigm of the day. Specifically, it considers the frameworks within which mental health and illness were understood within the medieval Muslim medical tradition and their relevance to contemporary debates in psychology and psychiatry. In sum, this paper seeks to demonstrate that cultural formulations of mental illness, often viewed as “Islamic”, are distinct from historical Islamic approaches to mental health which employed contemporaneous medical discourse and which act as the reference marker for the emergent revivalist Islamic psychology movement seen today.

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Rosmarin, David H., Steven Pirutinsky, Moses Appel, Talia Kaplan, and David Pelcovitz. "Childhood sexual abuse, mental health, and religion across the Jewish community." Child Abuse & Neglect 81 (July 2018): 21–28. http://dx.doi.org/10.1016/j.chiabu.2018.04.011.

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Larson, David B., and Susan S. Larson. "Spirituality's Potential Relevance to Physical and Emotional Health: A Brief Review of Quantitative Research." Journal of Psychology and Theology 31, no. 1 (March 2003): 37–51. http://dx.doi.org/10.1177/009164710303100104.

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Longitudinal studies of community samples consistently find links between active spiritual/religious involvement and increased chances for living longer, pointing to the relevance of spirituality/religion as a potential health factor. For a large proportion of either medically ill or mental health patients, spirituality/religion may provide coping resources, enhance pain management, improve surgical outcomes, protect against depression, and reduce risk of substance abuse and suicide. However, study findings also show patient spirituality/religion may serve as a source of conflict linked with poorer health outcomes. Whether identifying helps or harms, research elucidates the potential relevance of patients’ spirituality/religion, with potential for collaboration with trained chaplains as part of the healthcare team to provide spiritual support or deal with spiritual distress for particular patient needs.

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Frank, Natalie C., and Stephanie J. Kendall. "Religion, risk prevention and health promotion in adolescents: A community-based approach." Mental Health, Religion & Culture 4, no. 2 (November 2001): 133–48. http://dx.doi.org/10.1080/13674670126958.

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Youniss, James, Jeffrey A. McLellan, and Miranda Yates. "Religion, community service, and identity in American youth." Journal of Adolescence 22, no. 2 (April 1999): 243–53. http://dx.doi.org/10.1006/jado.1999.0214.

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Roberts, Robert C. "Mental Health and the Virtues of Community: Christian Reflections on Contextual Therapy." Journal of Psychology and Theology 19, no. 4 (December 1991): 319–33. http://dx.doi.org/10.1177/009164719101900401.

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The virtues approach is applied to Ivan Boszormenyi-Nagy's (1984, 1986, 1987) contextual therapy to assess it for integration into Christian use. After an initial description of Nagy's theory and practice, the contextual framework is examined via a grammatical analysis of four contextual virtues: trust, mutuality, gratitude, and justice. Contextual therapy is shown to escape the major criticisms that have recently been leveled against psychotherapy by communitarians and to have considerable promise for use in Christian communities. For integration, however, two adjustments are required: God and his kingdom, rather than the intergenerational family, must be seen as the normarively primary objects of loyalty, and forgiveness must replace exoneration as a central therapeutic strategy.

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Dum, Christopher P., Kelly M. Socia, Brooke L. Long, and Fritz Yarrison. "Would God Forgive? Public Attitudes Toward Sex Offenders in Places of Worship." Sexual Abuse 32, no. 5 (April 2, 2019): 567–90. http://dx.doi.org/10.1177/1079063219839498.

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Previous research has explored the impact of faith and religion on recidivism. However, it focused primarily on violent offenders, drug users, tax evaders, and so on. Missing is an examination of registered sex offenders (RSOs) and the role religion and religiosity play in facilitating reentry. Religiosity and religious organizations may play a role in increasing social bonds and reducing isolation in RSOs. In addition, being surrounded by a faith-based community could act as a catalyst for identity transformation from a RSO to a community member. Using a national online sample of U.S. adults, this research investigates individual’s support of policies controlling sex offenders in religious communities and how demographic characteristics affect these views. Results suggest that Protestants and Other (non-Catholic) Christians are the most accepting of RSOs in places of worship. In addition, the stronger an individual’s faith, the less accepting they are of RSOs. Older, liberal, and educated respondents are more accepting of RSOs.

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Quddus, Abdul. "Religio-magicism of Sasak: the Qur’anic Mantras in the Healing Rituals of Lombok Community." International Journal of Psychosocial Rehabilitation 24, no. 02 (February 12, 2020): 2388–94. http://dx.doi.org/10.37200/ijpr/v24i2/pr200536.

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Jennifer Yeh, Shu-Chuan, and Sing Kai Lo. "LIVING ALONE, SOCIAL SUPPORT, AND FEELING LONELY AMONG THE ELDERLY." Social Behavior and Personality: an international journal 32, no. 2 (January 1, 2004): 129–38. http://dx.doi.org/10.2224/sbp.2004.32.2.129.

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This study aimed to describe the characteristics of the elderly population living alone, and to examine how living alone relates to feeling lonely. Interviews were conducted with a stratified random sample of 4,859 elderly individuals living in Kaohsiung, Taiwan. Variables collected included demographic information, living alone or not, activities of daily living (ADL), instrumental activities of daily living (IADL), Short Portable Mental Status Questionnaire (SPMSQ), chronic conditions, perceived social support, and a subjective measure of feeling lonely. Using logistic regression, it was found that factors associated with living alone included gender, marital status, occupation, source of income, religion, and IADL. Living alone was, in turn, related to decreased levels of both perceived social support and feeling lonely after adjustment for potential confounders. Managing retired life is important for adult elders, particularly for men. Lack of social support is common among the elderly community who live alone, which could well be a main reason for this group to feel lonely. As loneliness is linked to physical and mental health problems, increasing social support and facilitating friendship should be factored into life-style management for communities of elderly.

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Figge, Caleb J., Cecilia Martinez-Torteya, Sophie Dixon, Steven Santoro, Sopheap Taing, Sotheara Chhim, and Devon E. Hinton. "Adaptive Functioning Behaviors for Trauma-Affected Children in the Cambodian Context." Journal of Cross-Cultural Psychology 51, no. 10 (October 21, 2020): 831–47. http://dx.doi.org/10.1177/0022022120966786.

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Across contexts, the roles and responsibilities for children are shaped by a range of sociocultural factors; thus, a contextually specific exploration of adaptive functioning norms is important in optimizing the acceptability, effectiveness, and sustainability of mental health intervention and community programming. The current study aimed to examine child adaptive functioning behaviors for children in Cambodia, a country faced with continuing recovery efforts from war and genocide, intergenerational trauma transmission, poverty, and minimal access to health and mental health services. Qualitative interviews were conducted with 30 children (ages 10–13, 16 girls) and 30 caregivers (ages 30–62, 24 females) in the Battambang province of Cambodia receiving mental health services related to caregiver intimate partner violence. Results reveal trauma-affected children in Cambodia engage in a range of familial, occupational, social, religious, and academic functioning domains. Children in this sample reported behaviors that reflect policy and community level priorities of development of children as a societal and economic resource, distress management strategies of self and others informed by mental health therapy and local healing strategies, and engagement in religio-cultural Khmer Buddhist practices and ceremonies. Findings highlight the importance of contextually specific conceptualizations of functional impairment in guiding assessment and community program design and identifying areas for monitoring intervention effectiveness.

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Watson, Laurel B., Mirella J. Flores, Morgan Grotewiel, Jenna M. Brownfield, Sara Aslan, and Michelle Farrell. "How Do Feminist-Identified Women Cope With Discrimination? A Feminist Standpoint and Grounded Theory Study." Psychology of Women Quarterly 42, no. 3 (May 30, 2018): 291–312. http://dx.doi.org/10.1177/0361684318777722.

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Women experience a higher incidence of mental health concerns compared to men, and scholars have located these challenges within a discriminatory sociocultural context. Although scholars have suggested that feminist attitudes may shield women from discrimination, research on the protective role of feminist attitudes is discrepant and suggests that there are distinct differences between those who do and do not self-identify as feminist; namely, self-identifiers may be more protected in the face of discrimination. Utilizing grounded theory and intersectional feminist standpoint methodologies, in this study we sought to understand the ways that self-identified womanist and feminist women cope with discrimination. We found that women’s feminist and cultural identities intersected, each informing the other and influencing coping mechanisms and well-being. Moreover, results demonstrated that feminist women call upon a variety of different coping mechanisms in response to discrimination, including advocacy, social support, self-care, cognitive processes, disengagement, connecting to one’s femininity, and religion and spirituality. Although possessing a feminist and/or womanist identity appeared to be protective in some cases, at other times it did not. Some participants expressed feeling marginalized from the feminist community and felt that their greater awareness of oppression was an additional source of distress. Based on these findings, we provide suggestions for mental health clinicians and research scholars.

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Farnsworth, Kirk E., and Michael W. Regier. "A Vision for the Future: Redeeming Psychology and Business, Managing Managed Care, and Partnering with the Church." Journal of Psychology and Theology 25, no. 1 (March 1997): 155–63. http://dx.doi.org/10.1177/009164719702500115.

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A vision for the future of Christian counseling is presented, focusing on four integration issues: incorporation of psychology and theology into one's practice, integration of business practices and biblical principles, intrusion of managed care into mental health care, and isolation of counselors from the church. The negative effects of professionalism are considered, including the spiritual mediocrity created by contractual relationships. In contrast, covenantal relationships are more biblical as well as foundational to Christian counseling. A covenantal biblical view of reality is discussed, followed by a comparison of the transactional—contract-based—and transformational—covenant-based—approaches to counseling. Engendering covenantal understanding in others, engaging them in covenantal actions and encouraging their ongoing participation in covenant community are pivotal in the future of Christian counseling. Finally, guidelines for the future are given, with special emphasis on partnering with local churches in developing caring communities for the completion of the transformation process.

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Kellogg, Miriam E., and William F. Hunter. "Sexual Immorality in the Missions Community: Overtones of Incest?" Journal of Psychology and Theology 21, no. 1 (March 1993): 45–53. http://dx.doi.org/10.1177/009164719302100106.

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Anecdotal data, known widely to missions administrators, missionaries and missions-related mental health professionals, support the view that sexual immorality does occur in some measure in the missions community. The missions family comprises missionary couples and their children as well as singles quasi-related not by blood or contractual ties but through roles assumed in a system with family-like functions and responsibilities. Because the missions community takes on the character of a quasi-family system, occurrence of sexual immorality carries with it similar components of incest experienced in natural families, including family dysfunction, reactions to exposure of sexual immorality, victims’ self-blaming, power differential between victim and perpetrator, betrayal of victims’ trust, and secrecy. Elements in the quasi-family missions community that foster vulnerability to incest-like sexual harassment and/or abuse are considered together with moral, ethical and spiritual implications.

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Sanders, Justin J., Kimberly S. Johnson, Kimberly Cannady, Joanna Paladino, Dee W. Ford, Susan D. Block, and Katherine R. Sterba. "From Barriers to Assets: Rethinking factors impacting advance care planning for African Americans." Palliative and Supportive Care 17, no. 03 (June 5, 2018): 306–13. http://dx.doi.org/10.1017/s147895151800038x.

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AbstractObjectiveWe aimed to explore multiple perspectives regarding barriers to and facilitators of advance care planning (ACP) among African Americans to identify similarities or differences that might have clinical implications.MethodQualitative study with health disparities experts (n = 5), community members (n = 9), and seriously ill African American patients and caregivers (n = 11). Using template analysis, interviews were coded to identify intrapersonal, interpersonal, and systems-level themes in accordance with a social ecological framework.ResultParticipants identified seven primary factors that influence ACP for African Americans: religion and spirituality; trust and mistrust; family relationships and experiences; patient-clinician relationships; prognostic communication, care preferences, and preparation and control. These influences echo those described in the existing literature; however, our data highlight consistent differences by group in the degree to which these factors positively or negatively affect ACP. Expert participants reinforced common themes from the literature, for example, that African Americans were not interested in prognostic information because of mistrust and religion. Seriously ill patients were more likely to express trust in their clinicians and to desire prognostic communication; they and community members expressed a desire to prepare for and control the end of life. Religious belief did not appear to negate these desires.Significance of resultsThe literature on ACP in African Americans may not accurately reflect the experience of seriously ill African Americans. What are commonly understood as barriers to ACP may in fact not be. We propose reframing stereotypical barriers to ACP, such as religion and spirituality, or family, as cultural assets that should be engaged to enhance ACP. Although further research can inform best practices for engaging African American patients in ACP, findings suggest that respectful, rapport-building communication may facilitate ACP. Clinicians are encouraged to engage in early ACP using respectful and rapport building communication practices, including open-ended questions.

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Kune, Gabriel A., Susan Kune, Lyndsey F. Watson, and Claus Bahne Bahnson. "Personality as a risk factor in large bowel cancer: data from the Melbourne Colorectal Cancer Study." Psychological Medicine 21, no. 1 (February 1991): 29–41. http://dx.doi.org/10.1017/s0033291700014628.

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SYNOPSISIn a case control study which formed one arm of a large, population-based investigation of colorectal cancer incidence, aetiology and survival, ‘The Melbourne Colorectal Cancer Study’, among others, 22 psychosocially orientated questions were asked by personal interview of 637 histologically confirmed new cases of colorectal cancer and 714 age/sex frequency matched community controls, from Melbourne (population 2·81 million). Self-reported childhood or adult life ‘unhappiness’ was statistically significantly more common among the cancer cases, while ‘unhappiness with retirement’ was similarly distributed among cases and controls. Questions which were formulated to test a particular personality profile as a cancer risk, and which included the elements of denial and repression of anger and of other negative emotions, a commitment to prevailing social norms resulting in the external appearance of a ‘nice’ or ‘good’ person, a suppression of reactions which may offend others and the avoidance of conflict, showed a statistically significant discrimination between cases and controls. The risk of colorectal cancer with respect to this model was independent of the previously found risk factors of diet, beer intake, and family history of colorectal cancer, and was also independent of other potential confounding factors of socioeconomic level, marital status, religion and country of birth. Although the results must be interpreted with caution, the data are consistent with the hypothesis that this personality type may play a role in the clinical expression of colorectal cancer and was also independent of other potential confounding factors of socioeconomic level, marital status, religion and country of birth. Although the results must be interpreted with caution, the data are consistent with the hypothesis that this personality type may play a role in the clinical expression of colorectal cancer and merits further study.

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McBride, Ruari-Santiago, Tadeu Lemos, Maria de Lourdes de Souza, and João Castel-Branco Goulão. "Therapeutic communities in Santa Catarina, Brazil." Therapeutic Communities: The International Journal of Therapeutic Communities 39, no. 4 (December 10, 2018): 162–70. http://dx.doi.org/10.1108/tc-05-2018-0015.

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Purpose The purpose of this paper is to present a case study of a programme aimed at raising standards of care and levels of professionalism in private, drug-free therapeutic communities (TCs) in Santa Catarina, Brazil. Design/methodology/approach The paper describes the Reviver intervention in detail and draws on subjective insights collected during its implementation. Findings Over 100 TCs applied to the Reviver project, of which 83 qualified to participate. The large majority of TCs were found to combine community-as-method, religious worship and abstinence in their treatment model. Research limitations/implications The paper highlights the significant role religious organisations have in the treating substance dependency in Brazil and raises ethical and practical questions regarding the incorporation of religious TCs into mainstream public mental health provision. Practical implications The paper outlines the qualification process, control systems and monitoring procedures employed by the Reviver project. Originality/value The paper attends to the gap in English language publications regarding TCs in Brazil and raises important questions regarding the role of religion, faith and spirituality in the treatment of substance dependency.

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Anglin, Deidre M., Kamieka O. S. Gabriel, and Nadine J. Kaslow. "Suicide Acceptability and Religious Well-Being: A Comparative Analysis in African American Suicide Attempters and Non-Attempters." Journal of Psychology and Theology 33, no. 2 (June 2005): 140–50. http://dx.doi.org/10.1177/009164710503300207.

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This study was designed to examine the relationship between suicide acceptability and religious well-being, and to investigate the differences that may exist between African American suicide attempters and non-attempters on these two concepts. Two hundred low-income, African Americans were administered self-report questionnaires measuring suicide acceptability and religious well-being. Findings indicated that suicide acceptability was negatively related to religious well-being for both suicide attempters and non-attempters. There was also a significant difference between these two groups on suicide acceptability and religious well-being. Results were consistent with previous research that suggests that African Americans who attempt suicide endorse higher levels of suicide acceptability and lower levels of religious well-being than do their nonattempter counterparts. These findings have important implications for culturally-competent community programming and community mental health programs that serve low-income ethnic minority populations.

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Broekaert, Eric, Caroline Elizabeth Berg-Sørensen, Wouter Vanderplasschen, and Stijn Vandevelde. "The development of the therapeutic community for addictions in Denmark. A short report based on an interview with Hanne Holm Hage-Ali." Therapeutic Communities: The International Journal of Therapeutic Communities 36, no. 2 (June 8, 2015): 103–10. http://dx.doi.org/10.1108/tc-10-2014-0032.

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Purpose – Even though there is much information available with regard to the development of the therapeutic community (TC) for addictions in Europe, little is known about the particular situation in Denmark.The paper aims to discuss this issue. Design/methodology/approach – In order to address this dearth, the methodology of the following historical account is largely based on an interview and personal contacts with Hanne Holm Hage-Ali, current director of TC Opbygningsgården and star witness of the development of TC in Denmark. Findings – In 1971, the Freetown “Christiania”, Copenhagen, where TC Opbygningsgården started up, was based on communal, anarchic and hippie ideas and values. In the beginning, TC Opbygningsgården was not well accepted by TC pioneers promoting the classic hierarchical TC, as it was seen as a social experiment with anti-authoritarian roots. Later, in its turn, it became influenced by TCs Veksthuset and Phoenix House Haga, Norway, which were part of the common European TC movement. At this moment, TC Opbygningsgården functions as a well-accepted member of the European Federation of Therapeutic Communities. Research limitations/implications – The interview revealed information that it is line with current trends in and challenges for TC throughout Europe, as outlined in a recent EMCDDA study: TC in Europe can be considered as “children of the late sixties”; TCs are embedded in the anti-psychiatric movement, existentialism and the promotion of alternative community living; European TC leaders had different origins and professional background; and the TC never belonged to one religion or ideology. The common human value system always transcended the different visions. Originality/value – This paper aims at addressing the dearth in knowledge on the development of TCs in Denmark.

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Pyne, Jeffrey M., Aline Rabalais, and Steve Sullivan. "Mental Health Clinician and Community Clergy Collaboration to Address Moral Injury in Veterans and the Role of the Veterans Affairs Chaplain." Journal of Health Care Chaplaincy 25, no. 1 (August 15, 2018): 1–19. http://dx.doi.org/10.1080/08854726.2018.1474997.

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Yangarber-Hicks, Natalia. "Messianic Believers: Reflections on Identity of a Largely Misunderstood Group." Journal of Psychology and Theology 33, no. 2 (June 2005): 127–39. http://dx.doi.org/10.1177/009164710503300206.

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Despite much progress made in understanding multicultural and religious diversity, certain ethnic and religious groups continue to be neglected by the psychological community. Messianic Judaism remains a largely misunderstood and ignored expression of cultural and spiritual diversity. Numerous fears and misconceptions persist within both Christian and Jewish communities with regard to this movement. Even less is known about the psychological experiences of individuals committed to Messianic Judaism as they navigate the mazeway of their identity. This article attempts to shed some light on aspects of psychological identity of Messianic believers by first presenting the historical and theological background of the movement and its influence on the current experiences of its adherents. Research on ethnicity and its psychological consequences is then used to elucidate unique aspects of Messianic identity. Finally, practical recommendations for mental health professionals working with this population and a future research agenda are provided.

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Watson, Paul J., Ralph W. Hood, Ronald J. Morris, and James R. Hall. "Religiosity, Sin and Self-Esteem." Journal of Psychology and Theology 13, no. 2 (June 1985): 116–28. http://dx.doi.org/10.1177/009164718501300204.

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The empirical literature remains largely unsuccessful in clearly defining the functioning of the self within religious persons; and at the same time, a controversy exists within the religious community over how to integrate biblical beliefs about sin with psychological notions associating positive self-regard with mental health. The present study suggests that the wider social controversy is useful in clarifying the empirical problem and that more specifically the languages of sin and of self-esteem are at least partially incompatible. The results indicated that operationalization of religiosity was generally important in defining the nature of religiosity relationships with self-esteem; and more particularly, it was found that a sensitivity to the humanistic language of self-measures and to the guilt dimensions of orthodox views was in fact useful in demonstrating positive associations between self-esteem and a number of religiosity measures including those relating to sin.

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Jason, Leonard, Daniel Goodman, Nathaniel Thomas, Georgeann Iacono, Daniel Tabon, and Amy Todd Baxter. "Clergy's Knowledge of Self-Help Groups in a Large Metropolitan Area." Journal of Psychology and Theology 16, no. 1 (March 1988): 34–40. http://dx.doi.org/10.1177/009164718801600104.

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Religious leaders were surveyed concerning their attitudes toward self help groups. Of the 154 respondents, 70% had made at least one referral to a self-help group, and the religious leaders had generally positive feelings toward these groups. Although the religious leaders fell that self-help groups would be helpful with many of the problems brought to them by their congregation members, for only 59% of those problems did they know of specific self-help groups to which referrals could be made. A consultation session was provided for a sample of the religious leaders who had never made a referral to a self-help group. Following consultation, an increase in activities involving self-help groups was observed. This study suggests that mental health professionals can play a unique role in providing community gatekeepers, such as the clergy, with information and resources about self-help groups in their communities.

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Alano, Gloria J., Renee Pekmezaris, Julia Y. Tai, Mohammed J. Hussain, Jose Jeune, Betina Louis, Gabriel El-Kass, et al. "Factors influencing older adults to complete advance directives." Palliative and Supportive Care 8, no. 3 (September 2010): 267–75. http://dx.doi.org/10.1017/s1478951510000064.

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AbstractObjective:The purpose of this study was to determine the factors which influence advance directive (AD) completion among older adults.Method:Direct interviews of hospitalized and community-dwelling cognitively intact patients >65 years of age were conducted in three tertiary teaching settings in New York. Analysis of AD completion focused on its correlation with demographics, personal beliefs, knowledge, attitudes, and exposure to educational media initiatives. We identified five variables with loadings of at least 0.30 in absolute value, along with five demographic variables (significant in the univariate analyses) for multiple logistic regression. The backward elimination method was used to select the final set of jointly significant predictor variables.Results:Of the 200 subjects consenting to an interview, 125 subjects (63%) had completed ADs. In comparing groups with and without ADs, gender (p < 0.0002), age (p < 0.0161), race (p < 0.0001), education (p < 0.0039), and religion (p < 0.0104) were significantly associated with having an AD. Factors predicting AD completion are: thinking an AD will help in the relief of suffering at the end of life, (OR 76.3,p < 0.0001), being asked to complete ADs/ or receiving explanation about ADs (OR 55.2,p < 0.0001), having undergone major surgery (OR 6.3,p < 0.0017), female gender (OR 11.1,p < 0.0001) and increasing age (76–85vs.59–75: OR 3.4,p < 0.0543; <85vs. 59–75: OR 6.3,p < 0.0263).Significance of results:This study suggests that among older adults, the probability of completing ADs is related to personal requests by health care providers, educational level, and exposure to advance care planning media campaigns.

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Fenn, Baker. "Religion and Mental Health." Indian Journal of Psychological Medicine 9, no. 2 (July 1986): i—v. http://dx.doi.org/10.1177/097515641986020i.

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Bhugra, Dinesh. "Mental health and religion." Behaviour Research and Therapy 34, no. 4 (April 1996): 395. http://dx.doi.org/10.1016/s0005-7967(96)90007-8.

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Belzen, Jacob A. "Psychology of religion: perspectives from cultural psychology." Mental Health, Religion & Culture 13, no. 4 (May 2010): 329–47. http://dx.doi.org/10.1080/13674670903415212.

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Jackson, Kathryn. "Community Mental Health." Journal of Poetry Therapy 23, no. 4 (December 2010): 266–67. http://dx.doi.org/10.1080/08893675.2010.528236.

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Capps, Donald. "Religion and Mental Health (book)." International Journal for the Psychology of Religion 5, no. 2 (April 1995): 137–40. http://dx.doi.org/10.1207/s15327582ijpr0502_10.

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Papaleontiou - Louca, Eleonora. "Effects of Religion and Faith on Mental Health." New Ideas in Psychology 60 (January 2021): 100833. http://dx.doi.org/10.1016/j.newideapsych.2020.100833.

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Bennett, Edward M. "Alternatives in Community Mental Health." Contemporary Psychology: A Journal of Reviews 31, no. 12 (December 1986): 1003–4. http://dx.doi.org/10.1037/024365.

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Joseph, Stephen, P. Alex Linley, and John Maltby. "Positive psychology, religion, and spirituality." Mental Health, Religion & Culture 9, no. 3 (June 1, 2006): 209–12. http://dx.doi.org/10.1080/13694670600615227.

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33

Hunter, Albert, and Stephanie Riger. "The meaning of community in community mental health." Journal of Community Psychology 14, no. 1 (January 1986): 55–71. http://dx.doi.org/10.1002/1520-6629(198601)14:1<55::aid-jcop2290140106>3.0.co;2-d.

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34

Townley, Greg, Molly Brown, and John Sylvestre. "Community Psychology and Community Mental Health: A Call for Reengagement." American Journal of Community Psychology 61, no. 1-2 (January 8, 2018): 3–9. http://dx.doi.org/10.1002/ajcp.12225.

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35

Guernina, Zoubida. "World Mental Health and Psychology in the Community." Journal of Community & Applied Social Psychology 7, no. 2 (April 1997): 167–68. http://dx.doi.org/10.1002/(sici)1099-1298(199704)7:2<167::aid-casp406>3.0.co;2-1.

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36

Hendryx, Michael S., and Melissa M. Ahern. "Mental health functioning and community problems." Journal of Community Psychology 25, no. 2 (March 1997): 147–57. http://dx.doi.org/10.1002/(sici)1520-6629(199703)25:2<147::aid-jcop4>3.0.co;2-v.

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37

Toro, Paul A. "Bucking the Community Mental Health System." Contemporary Psychology: A Journal of Reviews 32, no. 8 (August 1987): 734–35. http://dx.doi.org/10.1037/027406.

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38

Stawar, Terry L., and John H. Dupree. "Performance on the Community Mental Health Ideology Scale by Executive Directors of Community Mental Health Centers." Psychological Reports 62, no. 1 (February 1988): 185–86. http://dx.doi.org/10.2466/pr0.1988.62.1.185.

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Baker and Schulberg's Community Mental Health Ideology scale was administered to 53 executive directors of community mental health centers. Adherence to community mental health ideology was surprisingly low. Women directors were more community-oriented than men; ideology was not significantly related to age, discipline, or years of experience.

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39

Eysenck, Michael W. "Personality and the psychology of religion." Mental Health, Religion & Culture 1, no. 1 (May 1998): 11–19. http://dx.doi.org/10.1080/13674679808406493.

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Hayes, Michael A., and Helen Cowie. "Psychology and religion: mapping the relationship." Mental Health, Religion & Culture 8, no. 1 (March 2005): 27–33. http://dx.doi.org/10.1080/13674670410001666589.

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41

van Uden, Marinus, and Jos Pieper. "Clinical Psychology of Religion: A Training Model." Archive for the Psychology of Religion 25, no. 1 (January 2003): 155–64. http://dx.doi.org/10.1163/157361203x00110.

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In this paper we will show you a part of a course “Clinical Psychology of Religion” that has been developed in the Netherlands for introducing mental health professionals in the field of clinical psychology of religion. Clinical psychology of religion applies insights from general psychology of religion to the field of the clinical psychologist. Clinical psychology of religion can be defined as that part of the psychology of religion dealing with the relation between religion, worldview and mental health. Like the clinical psychologist, the clinical psychologist of religion deals with psychodiagnostics and psychotherapy, but concentrates on the role religion or worldview plays in mental health problems. The relation between religion and mental health has been a subject for study since the start of the psychology of religion at the end of the last century. A number of authors have elaborated on the ways in which religion can be beneficial or detrimental to psychological health. In recent research we have found that there is a great need among psychotherapists to become better equipped in this field.

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Lewis, Christopher Alan. "Mental health, implicit religion and culture." Mental Health, Religion & Culture 16, no. 9 (November 2013): 879–82. http://dx.doi.org/10.1080/13674676.2013.847229.

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Smikowski, Jane, Sarah Dewane, Mark E. Johnson, Christiane Brems, Catherine Bruss, and Laura Weiss Roberts. "Community-Based Participatory Research for Improved Mental Health." Ethics & Behavior 19, no. 6 (November 6, 2009): 461–78. http://dx.doi.org/10.1080/10508420903274971.

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Jacobs, Eugene F., and David F. Duncan. "Community Mental Health Ideology of Preprofessional Students." Psychological Reports 64, no. 2 (April 1989): 381–82. http://dx.doi.org/10.2466/pr0.1989.64.2.381.

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Adherence to the ideology of mental health was measured in a cluster sample of preprofessional students in four majors: psychology, social work, rehabilitation and health education. Mean inventory scores for the four groups did not differ significantly.

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Hargrove, David S. "Community Mental Health Centers: Zits and All." Contemporary Psychology: A Journal of Reviews 39, no. 1 (January 1994): 90–91. http://dx.doi.org/10.1037/033840.

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Gullickson, Terri. "Review of Innovations in Community Mental Health." Contemporary Psychology: A Journal of Reviews 40, no. 5 (May 1995): 486. http://dx.doi.org/10.1037/003688.

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Perlman, Baron, and E. Alan Hartman. "Psychologist administrators in community mental health organizations." Professional Psychology: Research and Practice 18, no. 1 (1987): 36–41. http://dx.doi.org/10.1037/0735-7028.18.1.36.

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Lorentzen, Steinar, Torleif Ruud, and Rolf W. Gråwe. "Group therapy in community mental health centres." Nordic Psychology 62, no. 3 (January 2010): 21–35. http://dx.doi.org/10.1027/1901-2276/a000014.

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Sloan, Richard P., and Emilia Bagiella. "Religion and health." Health Psychology 20, no. 3 (2001): 228. http://dx.doi.org/10.1037/0278-6133.20.3.228.

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Watts, Fraser, Kevin Dutton, and Liz Gulliford. "Human spiritual qualities: Integrating psychology and religion." Mental Health, Religion & Culture 9, no. 3 (June 1, 2006): 277–89. http://dx.doi.org/10.1080/13694670600615524.

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