Effects of Trauma and Religiosity on Self-Esteem 1,2 (original) (raw)
Related papers
International Journal of Environmental Research and Public Health
Religiosity and spirituality (R/S) and some of their specific aspects are associated with health. A negatively perceived relationship with God, which has adverse health outcomes, can be formed by human attachment both in childhood and adulthood. The aim of this study was to assess the associations of childhood trauma (CT) and experience in close relationships (ECR) with the God image in a secular environment by religiosity. A national representative sample of Czech adults (n = 1800, 51.1 ± 17.2 years; 43.5% men) participated in a survey. We measured CT (Childhood Trauma Questionnaire), ECR (Experiences in Close Relationships-Revised Questionnaire), image of God (questions from the 2005 Baylor Survey) and religiosity. Our results showed associations of CT and ECR with God images. Respondents who experienced CT were less likely to describe God as loving, always present and forgiving. Religious respondents were less likely to report positive God images with odds ratios (ORs) from 0.78 ...
Childhood Trauma Is Associated with the Spirituality of Non-Religious Respondents
International Journal of Environmental Research and Public Health, 2020
Childhood trauma experience (CT) is negatively associated with many aspects of adult life. Religiosity/spirituality (R/S) are often studied as positive coping strategies and could help in the therapeutic process. Evidence on this is lacking for a non-religious environment. The aim of this study was to assess the associations of different types of CT with R/S in the secular conditions of the Czech Republic. A nationally representative sample (n = 1800, mean age = 46.4, SD = 17.4; 48.7% male) of adults participated in the survey. We measured childhood trauma, spirituality, religiosity and conversion experience. We found that four kinds of CT were associated with increased levels of spirituality, with odds ratios (OR) ranging from 1.17 (95% confidence interval 1.03-1.34) to 1.31 (1.18-1.46). Non-religious respondents were more likely to report associations of CT with spirituality. After measuring for different combinations of R/S, each CT was associated with increased chances of being "spiritual but non-religious", with OR from 1.55 (1.17-2.06) to 2.10 (1.63-2.70). Moreover, converts were more likely to report emotional abuse OR = 1.46 (1.17-1.82) or emotional neglect with OR = 1.42 (1.11-1.82). Our findings show CT is associated with higher levels of spirituality in non-religious respondents. Addressing spiritual needs may contribute to the effectiveness of psychotherapeutic treatment of the victims.
The International Journal of Psychiatry in Medicine, 2008
Objective: An increasing body of literature examines the association of religious factors with posttraumatic stress as well as posttraumatic growth. This review of selected empirical studies describes religious and spiritual factors that have been examined in their association with the consequences of trauma. A comprehensive model is proposed to explain the complex interrelationship. Method: We performed a qualitative review of empirical research in August 2006, updated in February 2008, using Medline (1950, PsychInfo (1806-present), Web of Science (1900-present), and PILOTS (1960-present). We searched the terms posttraumatic, posttraumatic stress, posttraumatic growth, and religion, religious, spirituality, spiritual, meditation, and forgiveness. Based on supporting data from reviewed literature, we then developed a model for key religious factors derived from this review predictive of the response to trauma over time. Results: Twenty-three studies were identified that describe religious pretrauma characteristics, religious trauma-appraisal and post-trauma adjustment factors. The association of these factors with posttraumatic stress and
2015
Purpose: The purpose of this study was to determine the role of religious involvement and related indicators - religious coping, intrinsic religiosity, forgiveness and gratitude - in reducing the negative impact of early traumatic stress on the mental and physical health of adult survivors. Design and Methods: Multiple linear regressions were used to analyze self-reported data of 10,283 Seventh-day Adventist men and women across North America. The study also included an original analysis on a subsample (n=496) of the larger group, examining diabetes risk factors in conjunction with Adverse Childhood Events (ACE) data. Results: Higher early trauma scores were associated with decreased mental health (B= -1.93 p<.0001) and physical health (B= -1.53, p<.0001). The negative effect of early trauma on mental health was reduced by intrinsic religiosity (B=.52, p=.011), positive religious coping (B=.61, p=.025), forgiveness (B=.32 p=.025) and gratitude (B=.87 p=.001). Conclusion: Adult survivors of early trauma experienced worse mental and physical health; however, forgiveness, gratitude, positive religious coping, and intrinsic religiosity were protective against poor mental health. The findings support a holistic perspective in the care of childhood trauma survivors. Keywords: Abuse, religious coping, child abuse, forgiveness, gratitude, family violence
Changes in religious beliefs following trauma
Journal of Traumatic Stress, 2003
Information processing theorists propose that traumatic events can lead to disruptions in the processing of information and to changes in beliefs. This study examined the relationships among trauma, posttraumatic stress disorder (PTSD), and religious beliefs. Participants included I20 individuals from community and clinical samples who participated in the DSM-IV Field Trial Study on PTSD. Results indicated that the PTSD group was more likely to report changes in religious beliefs following the first/only traumatic event, generally becoming less religious. PTSD status was not related to change in religious beliefs following the most recent event. Intrinsic religiosity was related to multiple victimization, but not PTSD. Results are discussed in terms of understanding the function of religiosity in participants' lives and future directions for research.
2015
Purpose: This study aimed to determine gender and race variations in regards to the influence of religious involvement (RI) as moderator of the effects of early traumatic stress (ETS) on health related quality of life among adult survivors of child abuse. Design: A cross-sectional predictive design was used to study Seventh-day Adventist (SDA) adults in North America (N=10,283). Methods: A secondary analysis of data collected via questionnaires was done using multiple regression. Results: Data revealed that women had a significantly higher prevalence of any or all ETS subtypes, except for physical abuse prevalence, which was the same for both genders. Blacks reported significantly higher prevalence of at least one ETS subtype than Whites, except for neglect where Whites had higher prevalence. Exposure to at least one ETS subtype was associated with worse negative effect on mental health (B=-2.08, p<.0001 versus B=-1.54, p=<.0001) and physical health (B=-2.01, p<.0001 versus B=-1.11, p<.0001) for women compared to men. Among those exposed to all ETS subtypes (N = 447), Whites had significant worse physical health, with White women having almost two times the negative effect on physical health (B=-4.50, p<.0001) than White men (B=-2.87, p<.05). As for RI moderation, based on tests of 3-way interactions of race-RI-ETS there were no associated differences. However, test of 3-way interactions of gender-RI-ETS showed a significant buffering effect. Among those with high levels of negative religious coping (RC), females exposed to ETS had significantly worse physical health (B=-1.28) than males. Conclusion: Results give evidence of gender and racial differences on the magnitude of the ETS-health effect, as well as gender differences in the ETS-health buffering by RC. Clinical Relevance: Findings suggest gender and racial differences must be considered when devising holistic nursing interventions for improving health outcomes of early trauma survivors.
THE INFLUENCE OF RELIGIOUS CENTRALITY ON ONE'S EXPERIENCE OF TRAUMATIC LIFE EVENTS
Posttraumatic growth is the positive psychological change that may occur as the result of coping with disruption of one’s core beliefs, following the experience of a traumatic event. Some trauma survivors report a change in how they relate to others, appreciate life, perceive their personal strength, experience new possibilities for living, and experience spirituality. The current research study examines the role of spiritual beliefs in the overall process of posttraumatic growth. The results indicate that spiritual beliefs are positively related to the experience of core belief disruption: the more overall religious centrality that individuals reported, the more core belief disruption was endorsed. Results of regression analyses revealed that less endorsement of the religious centrality dimension of public practice predicted increased reports of core beliefs disruption. Additionally, regression analyses revealed that more reports of private practice of religion predicted increased endorsement of core belief disruption. Religious centrality, as a whole, was a positive predictor of posttraumatic growth, but none of the dimensions of religious centrality emerged as individual predictors of posttraumatic growth. This finding indicates that the religious centrality dimensions of public and private practice are related to the process of core belief disruption that leads to posttraumatic growth.
Journal of Child and Family Studies, 2019
Objectives-Although the associations between religion and spirituality and mental health and trauma have been studied extensively across various populations, relatively few studies have focused on the postpartum period. This study aimed to shed light on specific domains of religiosity and spirituality that may be resiliency factors for positive postpartum adjustment defined as low depression and high quality of life in mothers oversampled for childhood trauma histories. Methods-We examined several religion and spirituality variables among 108 women at 6 months postpartum as well as prospective relations from religion and spirituality to postpartum depression and quality of life at 12 and 15 months postpartum. Results-We found that the personal aspects of self-forgiveness and forgiveness for others were most relevant as resiliency factors predicting lower postpartum depression and better quality of life even when controlling for other risks (trauma and demographics). Surprisingly, no other religion and spirituality domain had associations with postpartum depression or quality of life, with the exception of a significant negative association for organizational religiousness with quality of life at 12 months postpartum.
The Long Term Impact of Child Abuse on Religious Behavior and Spirituality in Men
Child Abuse & Neglect, 1998
Objective: Two hypotheses were tested: (1) In a sample of adult men, past experience of child abuse (sexual, physical, or emotional) will be related to higher levels of reported alienation from religion and God as shown in lower rates of current religious behavior, higher frequency of spiritual "injury," and lower stability of religious behavior and experiences; (2) More "severe" forms of abuse will be associated with higher indicators of alienation. Method: Data were collected from 1,207 male veterans, 527 (43.7%) of whom reported being abused as a child. Each subject completed the Spiritual Issues Assessment, a large survey which includes data about: (1) KASL Religiosity Index; (2) The Spiritual Injury Scale; and (3) Religious items from the Westberg Personal Health Inventory. Results: A history of sexual abuse was related to significantly greater spiritual injury and lower stability of spiritual behaviors and experiences, but not to overall rate of current religious behavior. Surprisingly, abuse was related to increased frequency of prayer and of "spiritual experience." Multivariate analyses indicate that the effect size is relatively small and the type of abuse was less important than the presence of any form of abuse. Conclusions: The findings suggest that the impact of childhood abuse is more complex than initially hypothesized. While abuse seems to be related to continuing spiritual injury and distress, it is also related to higher levels of some spiritual activities and experiences which are usually associated with positive spirituality.
The Role of Religious Orientations in Youth’s Posttraumatic Symptoms After Exposure to Terror
Journal of Religion and Health, 2011
This study examined the effect of religiosity on youth's posttraumatic symptoms resulting from exposure to terror. Participants consisted of 1,973 Israeli high school students. Objective and subjective exposure (fear) to terror were positively associated with posttraumatic symptoms. Intrinsic religiosity was negatively associated with posttraumatic symptoms and found to decrease the effects of objective exposure. Personal extrinsic orientation and social extrinsic orientation were positively associated with posttraumatic symptoms, having no mediating effect. Theoretical implications regarding religiosity as a coping mechanism in light of exposure to terror are discussed. Keywords Terror Á Adolescence Á Religion Á PTSD Traumatic events affect individuals in a variety of ways. While many are left with unanswered questions and a feeling of loneliness, some seek comfort in religion. This can be seen effectively in the aftermath of the terror attacks on the United States on September 11, 2001. Ninety percent of the adults interviewed in a nationally representative sample of Americans reported that they had turned to religion as a source of guidance (Schuster et al. 2001). It has been repeatedly reported that an increase in religiosity is highly common after exposure to terror and war (Khouzam 2000; Scholte et al. 2004; Tayloret al. 2002; Saab et al. 2003). Religion is often seen as a source of comfort and a method of explaining the unknown. It enables individuals to put their faith in something bigger and more powerful than themselves and to hold on to the belief that there is a reason for the traumatic event