There are many advantages of this instrument, if compared with general methods of assessment. Pargament compensates for the lack of a measurement that would evaluate the role of religion in coping with stress. It is a well-known fact that the Religious Coping Questionnaire (the RCOPE) by Kenneth I. These methods of assessment are inefficient, because they leave unanswered important questions about the role of religion in the coping process (Pargament 1997). Chlewiński 1982a, b Jarosz 2003 Prężyna 1981 Walesa 2006), but usually it is global indicators of religiousness that have been used to measure religion. There are some investigations that evaluate the role of religion in people’s lives (e.g. To date, the issue of religious coping has not been very popular in Poland.
negative affect and clinical symptomatology). positive affect and life satisfaction) and negatively with indicators of psychological distress (i.e.
These studies support the relevance of religious coping for the young and, in general, are consistent with reports from several studies of adults: positive religious coping correlates positively with indicators of adjustment (i.e. ( 2006) have reported that religious coping protects African American adolescents from suicide. ( 2003) found that turning to religion when adolescents are faced with negative life events buffers the impact of life stress on substance use. 2004), serious illness such an asthma (Benore et al. parental divorce (Shortz and Worthington 1994) or parental death (Pinnow 2001), sexual assault (Frazier et al. There are some studies that attempt to assess if and how youths use religious coping strategies in dealing with different stressors, e.g. The research to date has focused primarily on adults, without particular regard to religious coping among children and adolescents. Pargament 1990a, b) and general religiousness measures (Pargament et al. It is worth noticing that religious coping significantly predicts outcomes even when controlling for general coping measures (e.g. Some of the negative religious strategies could be associated with greater distress or even lead to worsening of health or higher mortality (Pargament et al. Negative religious coping is associated with poorer psychological adjustment and different types of psychopathology, including anxiety, depression, obsessive–compulsive disorder (Ano and Vasconcelles 2005 Conners et al. 2004a, b), and stress related growth (Park and Fenster 2004). Bjorck and Thurman 2007 Koenig and Cohen 1992), increased mental health status (Pargament et al. 2008), decreased levels of depression (e.g. For example, positive religious coping is associated with better physical health (e.g. In general, positive religious coping is related to better functioning, and negative religious coping is associated with a number of negative outcomes (Ano and Vasconcelles 2005). However, religious coping can be both positive and negative. All above-mentioned studies suggest that religion can play an important role in the process of coping with stress, and religious coping strategies are specific, integral part of this process. 2000) or hurricane Katrina (Henderson 2010). 2003), and even religious coping with flood (Smith et al. There are numerous studies regarding religious coping with some specific stressors such as bereavement (Stoebe 2004), domestic violence (Watlington and Murphy 2006), abortion (Major et al. Research that documents a positive role of religion in coping with psychiatric problems is becoming more and more popular (e.g. 2003), chronic pain (Dunn and Horgas 2004), HIV (Cotton et al. religious coping with cancer (Nairn and Merluzzi 2003 Yoshimoto et al. Research focuses on multiple issues, e.g. 2010), not just in the Christian population but also among different religious groups (Abu Raiya et al. Various studies in this field have been conducted among different age groups (e.g. Since the publication of Pargament’s ( 1997) book interest in religious coping topic has increased dramatically.
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