Beata Zarzycka

The selective relationship between religious dimensions and social desirability among Polish students

This study explores the effect of the position of the religious construct-system (central vs. subordinated vs. marginal) in personality on the relationship between social desirability and structure of religiosity, emotion to God and post-critical belief. The sample comprised Polish Students (N = 200) aged between 19 and 29 years. The Social Desirability Scale, The Structure-of-Religiosity Test and The Post-Critical Belief Scale were employed in the study. The results suggest that religiosity is not associated with social desirability.

Spiritual Growth or Decline and Meaning-Making as Mediators of Anxiety and Satisfaction with Life During Religious Struggle

A number of studies have demonstrated links between spiritual struggles and health problems. As yet, however, only a few studies have investigated what makes religious struggle a source of mental problems or a source of well-being. We determined whether spiritual growth, spiritual decline, and meaning-making mediated the relationship between religious struggle and anxiety and satisfaction with life. Of the 180 respondents, 92 were women, and mean (SD) age was 24 (8.2) years. Each respondent completed the Religious and Spiritual Struggles Scale, the Meaning-Making Scale, the Spiritual Transformation Scale, the State-Trait Anxiety Inventory, and the Satisfaction with Life Scale. Religious struggle correlated positively with anxiety and negatively with satisfaction with life. Spiritual growth mediated the relationship between moral and demonic struggle with satisfaction with life, and spiritual decline mediated the relationship between demonic, moral, and interpersonal struggle with anxiety. Finally, meaning-making mediated the relationship between religious doubt and satisfaction with life.

Religious support and religious struggle as predictors of quality of life in alkoholics anonymous: Moderation by duration of abstinence

The aim of the study was to analyze the connection between religious comfort and struggle and quality of life in Alcoholics Anonymous. The intera ction effect of the length of abstinence and religious variables on the quality of life was test ed as well. The participants were 100 members of an Alcoholics Anonymous group. We used the Religiou s Comfort and Strain Scale by Yali, Exline, Wood, and Worthington and the Quality of Life Quest ionnaire for Adults by Schalock and Keith. The correlation analysis showed that Religious Comfo rt c rrelated positively while fear–guilt and negative emotions towards God correlated negatively with quality of life in the AA group. Duration of abstinence played a moderating role: partic ipants in the long abstinence period group with high religious comfort showed the highest level of quality of life.

The Relationship of Religious Comfort and Struggle with Anxiety and Satisfaction with Life in Roman Catholic Polish Men: The Moderating Effect of Sexual Orientation

The aim of the research was to analyze the relationships of religious comfort and struggle with state anxiety and satisfaction with life in homosexual and heterosexual samples of men. A hundred and eight men aged between 18 and 43 participated in the research in total, 54 declared themselves as homosexual and 54 as heterosexual. The Religious Comfort and Strain Scale, the State-Trait Anxiety Inventory and the Satisfaction with Life Scale were applied to the research. The results of hierarchical multiple regression analyses revealed that sexual orientation moderated the relationships of religious comfort and struggle with state anxiety and satisfaction with life. The highest state anxiety was observed in homosexual participants with high negative social interactions surrounding religion scores. Negative religious social interactions with fellow congregants and religious leaders, including disapproval and criticism, create anxiety among homosexual people. It seems that homosexual participants are engaged in a trade-off between valued and necessary religious engagement and the harassment and persecution they may be forced to endure in order to access that engagement.

Prevalence and Social-Cognitive Predictors of Anger Toward God in a Polish Sample

ABSTRACT Based on empirical studies, we may assume religion is an important source of support, consolation, and a sense of life for many individuals. However, notwithstanding the psychological benefits religion provides, it is also a reason for discomfort and struggle. The research presented in this article is an attempt at analyzing one of religious struggle types: anger toward God. Our study addresses the following issues: (a) prevalence of anger toward God in a national Polish sample; (b) predictors of anger toward God (religious attributions and God concepts); and (c) moderation of relationships between religious attributions, God concepts and anger toward God by centrality of religiosity. We applied the social-cognitive perspective for explaining the phenomenon of anger toward God. The results showed that anger toward God is frequently a reaction to negative experiences, and its intensity is low, lower than the intensity of positive emotions toward God. Anger toward God correlated positively with assigning negative intentions and the responsibility for suffering to God. A moderating effect of centrality on the relation between attributions and perception of God and anger toward God was observed.

Religiosity as a source of comfort and struggle in members of religious movements: a comparative analysis of the Neocatechumenal Way and the Catholic Charismatic Renewal

Abstract This study aims to examine various aspects of religiosity in members of the Neocatechumenal Way and the Catholic Charismatic Renewal. First, we assigned intergroup differences in Emotions toward God, Religious Comfort and Strain and Religious Attributions. Next, we estimated the net effects of Emotions toward God, Religious Comfort and Strain and Religious Attributions on religiosity. One hundred fifty–five people participated in the research, 81 members of the Catholic Charismatic Renewal and 74 members of the Neocatechumenal Way. We applied the Religious Comfort and Strain Scale by Yali, Exline, Wood, and Worthington, the Emotions toward God Scale by Huber and the Religious Attributions Scale by Exline, Park, Smyth and Carey. The results suggest that members of the Neocatechumenal Way do not differ from the Catholic Charismatic Renewal’s members in Religious Comfort and Positive Emotions toward God. However, the members of the Neocatechumenal Way scored higher in Religious Strain. A moderating effect of the religious movement on the relation between Fear of God and religiosity was observed.