Marinus H. F. van Uden

Mature Religiosity Scale: Validity of a New Questionnaire

In order to validate a new questionnaire, the Mature Religiosity Scale (MRS), it was presented to a sample of 336 persons, of which 171 were parishioners and 165 outpatients of Christian mental health clinics. A first version of this questionnaire was designed by studying both psychiatric/psychological and theological literature. Validity and reliability were studied by including other questionnaires, among them the Spiritual Well-Being Scale (SWBS), the Duke Religion Index, the Religious/Spiritual Coping (RCoPE) and the State-Trait Anxiety Inventory (STAI). The results indicate that 16 items of the 19-item questionnaire make up one factor with good internal consistency, which is measured by Cronbach’s alpha. This factor was used as the Mature Religiosity Scale in this study. out of correlations with other validated scales and correlations with characteristics of known groups this scale proved to have good validity. The Mature Religiosity Scale is suitable for use in both mental healthcare and pastoral care. It is designed and validated for these two groups, giving direction to professional communication about faith and meaning of life.

I Just Believe in Me: Narcissism and Religious Coping

This article reports on a study of the relationship between narcissism, as an important personality trait in individualistic societies, and religious styles of coping. We distinguish between two dimensions of narcissism: overt and covert narcissism, and four different styles of religious coping: self-directing, collaborative, deferring and receptive. The study was carried out by inviting 116 students to complete questionnaires about narcissism and religious coping. It revealed a positive correlation between covert narcissism and the collaborative, deferring and receptive styles of religious coping, and a negative correlation between covert narcissism and the self-directing style. Overt narcissism only had a positive correlation with the receptive style. The article discusses in detail the significance of the relationships between narcissism and styles of religious coping.

Still Knockin’ on Heaven’s Door: Narcissism and Prayer

This article reports on a study of the relationship between narcissism, an important personality trait in individualistic societies, and different varieties of prayer. We distinguish between two kinds of narcissism (overt and covert), and four types of prayer (petitionary, religious, meditative and psychological). The study was carried out by inviting 99 students to complete questionnaires about narcissism and prayer. It revealed a positive correlation between covert narcissism and petitionary and religious prayer. Overt narcissism correlates positively with meditative and psychological prayer. The article discusses in detail the significance of the relationships between narcissism and varieties of prayer.

“Whenever God Shines His Light On Me … ” Religious coping in clinical healthcare institutions

We present an overview of data collected in institutional settings in the Netherlands to make visible the significance of religious coping in these settings. These settings, that is, general psychiatry (two institutions), forensic psychiatry and nursing homes, comprise institutions in which patients with different religious backgrounds and different problems are hospitalised. The research questions are: (a) to what extent do patients use religious coping activities in dealing with their problems? (b) what are the effects of religious coping activities on well-being in these groups of patients? For the populations of inpatients in these institutions, religion was found to be an important resource for coping with their problems. Seventy-four per cent of the respondents in the nursing homes report a positive influence. The studies at the two general psychiatric settings also showed that there was a positive influence, be it somewhat less pronounced (54%). Even in the forensic hospital, the score of positive influence was 50%. The scores for negative influence are low: 16% in the general psychiatric settings, 8% in the forensic hospital and only 4% in the nursing homes. The positive influence often seems to be translated into an increased well-being: anxiety decreases and existential well-being increases. However, when the negative influence of religion is included in the analyses, it becomes clear that this negative influence determines well-being to a far greater extent.

Religion in Mental Health Care: Psychotherapists' Views

This paper presents the results of an empirical study among two groups of psychotherapists in the Netherlands. One group works in a mental health institution based on religious principles (the Gliagg), and the other group in a general mental health institution (the Riagg). The investigation starts with an overview of the religious background and religious practices of the therapists. Some equations with the average Dutch citizen are made. The next part of the study deals with the perception by psychotherapists of religious issues connected with psycho-social problems. How often in their opinion is there a relation and what kind of relation is at issue? The third part of the study considers the way in which psychotherapists treat these religious issues. Do they attend to them and what kind of (religious) interventions are used? Special attention is given to the question of whether there are contacts with the clergy. We conclude that religion should be given a more pronounced place in general mental health care and that Riagg psychotherapists, in particular, should become better equipped to deal with religious issues.

Modern Pilgrimage and Faith

In the eighties a growing interest for popular religious phenomena like pilgrimage was noticeable. This article is aimed at the theological valuation of pilgrimage. This is done by means of the results of an empirical research carried out on Dutch pilgrims visiting Lourdes. The research shows that the pilgrims are close to the church and to religion. The motives to go on a pilgrimage differ for older and younger pilgrims. The elders go on the basis of especially religious motives (seeking help and support and a deepening of faith). The youths go on the basis of especially recreative motive and to meet other pilgrims. The effects are equal for both groups. The physical well-being does not improve, but the psychological well-being does show a slight improvement.

Religion as an Existential Resource : On Meaning-Making, Religious Coping and Rituals

In this paper, we make a contribution to the treatment of post-traumatic stress disorder. We show how religion can function as an existential resource. Religions enable people to perceive an underlying pattern of order and purpose below the surface of life’s incomprehensible inevitabilities such as death and suffering. Religion then works as a meaning-making system that can positively influence the individual’s mental health. Recently, the relations between religion and health have been studied particularly in the context of the ‘religious coping paradigm’. Religious coping is aiming at a ‘search for significance’. Religious coping will often occur where non-religious coping fails, especially in situations involving loss of life, health and relational embeddedness. Religious activities and acts can also enable religious coping. A crucial religious act is the ritual. What are the functions of ritual, and how can a ritual contribute to the mental health of an individual in crisis? What is, in this context, the role of myths and symbols? Several examples are given of how rituals can work as therapeutic tools in the treatment of traumatic disorders. We conclude by stating that religion, being a robust form of meaning-making, is not the sole system able to contribute to working through a trauma, and that its success is far from guaranteed.

Religious and Receptive Coping Importance for the Well-Being of Christian Outpatients and Parishioners

This article presents the results of a study in The Netherlands among two groups of religious people: i.e., 165 Christian outpatients and 171 parishioners. In this study, we focused on the following main questions. (1) To what degree did these two groups of Christians (with/without psychological treatment) practice positive religious coping, negative religious coping and receptive coping? (2) What are the relationships between these three coping strategies? (3) To what degree were positive religious, negative religious and receptive coping activities related to the well-being of the respondents (with/without psychological treatment)? (4) What are the best predictors of well-being: positive religious, negative religious or receptive coping? The results showed that positive religious, negative religious and receptive coping were three independent predictors of well-being, with negative religious coping being the best predictor.

Unchain my Heart . . . Religious Coping and Well-Being in a Forensic Psychiatric Institution

In this paper, we will present some results of a study among patients in a forensic psychiatric hospital in The Netherlands. We will focus on the following issues: the patients’ general religious beliefs and activities; the patients’ religious coping activities; the patients’ well-being; the relationship between general religious beliefs and activities, religious coping activities and well-being. We will compare the results among this population with the results of our earlier research in various other psychiatric settings.

Clinical Psychology of Religion. A Training Model

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.