Principles for Managing Burnout among Catholic Church Professionals.

While a large body of research literature has explored the assessment, treatment, and prevention of worker burnout, much less research has focused on the unique issues associated with burnout in religious organizations, especially within the Roman Catholic Church. Catholic Church employees, whether clerics or laypersons, are embedded within a 2,000-year-old global hierarchical structure and organization that is unique in that it includes clerics with vows of chastity, obedience, and often poverty as well as ongoing crises related to clerical sexual abuse scandals, significant financial stressors, and a faith tradition that often overvalues sacrifice and suffering. The purpose of this brief article is to highlight burnout issues among Roman Catholic Church employees and offer principles and strategies for recognizing, treating, and avoiding burnout among these professionals. Five key principles for burnout management as well as several case examples are also presented.

Strength of Religious Faith in Peruvian Adolescents and Adults: Psychometric Evidence from the Original and Short Versions of the Santa Clara Strength of Religious Faith Questionnaire in Spanish.

The aim of this study was to evaluate the psychometric evidence of the original and short versions of the Santa Clara Strength of Religious Faith Questionnaire (SCSRFQ) in Spanish in a sample of 245 Peruvian adolescents and adults (mean age = 21.04 years, SD = 3.07, 47.8% male and 52.2% female), selected by nonprobabilistic convenience sampling. Additionally, the Coronavirus Anxiety Scale and the Satisfaction with Life Scale were applied. Confirmatory Factor Analysis, internal consistency reliability methods, hierarchical sequence of variance models, and a graded response model were used. Results indicate that both versions of the SCSRFQ showed robust psychometric properties: adequate unidimensional structure, adequate difficulty and discrimination parameters, and significant relationships with the measures of fear of COVID-19 and satisfaction with life. The original version of the SCSRFQ showed evidence of strict measurement invariance by sex and age, whereas the short version showed strict invariance by sex and configural invariance by age. Both versions showed acceptable reliability indices. In conclusion, the original and short versions of the SCSRFQ in Spanish show evidence of psychometric indicators that support their use to assess the strength of religious faith.

The Santa Clara Strength of Religious Faith Questionnaire (SCSORF): a validation study on Iranian Muslim patients undergoing dialysis.

The Santa Clara Strength of Religious Faith Questionnaire (SCSORF) is an often used and validated scale that is uncommonly utilized in culturally diverse populations. The purpose of this research investigation was to adapt the SCSORF for use among Iranian Muslim patients undergoing dialysis and to examine the reliability and validity of the scale among this population. A total of 428 patients (228 females, 200 males, M age = 52.2 years, SD = 10) were selected from five dialysis center in Tehran and Qazvin, Iran. A comprehensive forward-backward translation system was used for cross-cultural translation. Patients completed a baseline questionnaire obtaining demographic and clinical information as well as the SCSORF, the Age Universal Religious Orientation Scale (AUROS), the religious life inventory (RLI), and the Duke University religion index (DUREL). 2 weeks later, patients were asked to complete the SCSORF once again. Reliability of the SCSORF was examined using internal consistency and test-rest reliability. Convergent validity and factor structure using exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) were also examined. Cronbach's α for the single construct of the SCSORF was 0.89 with adequate test-retest reliability measured over a 2 week period. SCSORF scores were significantly correlated with AUROS, RLI and the DUREL. The EFA generated a single factor solution for the SCSORF while these results were confirmed by the CFA in an independent sample. Findings demonstrated that the SCSORF has favorable reliability, convergent validity, and divergent validity among Iranian Muslim patients undergoing dialysis and is recommended for use by clinicians (e.g., nephrologists) to measure strength of religious faith among patients.

The Influence of Exercise Environment and Gender on Mood and Exertion.

This study examined the influence of exercise environment and gender on post-exercise mood and exertion. College student participants (55 females, 49 males) were instructed to pedal a stationary bike at a moderate pace for 20 minutes. Participants were randomly assigned to one of three laboratory conditions: (1) exercising in front of a mirror and posters showing ideal fit body types (i.e., celebrity male and female personal trainers), (2) exercising in front of a mirror only, or (3) a control condition in which participants exercised without a mirror or posters. The Activation-Deactivation Adjective Check List (AD-ACL), measuring exercise-induced mood states, was administered both before and after exercise. Average bike speed throughout the exercise session measured exertion. Mirrors and posters of ideally fit celebrities did interact with gender on post-exercise tension in that women felt most tense after exercising in front of the mirror and posters while men were most tense after exercising in front of the mirror only. Exercise exertion was also impacted by experimental condition such that participants rode significantly faster in the mirror and posters condition. There was no significant interaction of gender and condition on exercise exertion, but women pedaled fastest in the mirror and poster condition relative to the other conditions. Results suggest that exercise exertion and tension reduction are partially a by-product of gender and exercise environment.

The moderation of Mindfulness-based stress reduction effects by trait mindfulness: results from a randomized controlled trial.

Mindfulness-based stress reduction (MBSR) has shown effectiveness for a variety of mental health conditions. However, it is not known for whom the intervention is most effective. In a randomized controlled trial (N = 30), we explored whether individuals with higher levels of pretreatment trait mindfulness would benefit more from MBSR intervention. Results demonstrated that relative to a control condition (n = 15), MBSR treatment (n = 15) had significant effects on several outcomes, including increased trait mindfulness, subjective well-being, and empathy measured at 2 and 12 months after treatment. However, relative to controls, MBSR participants with higher levels of pretreatment mindfulness showed a larger increase in mindfulness, subjective well-being, empathy, and hope, and larger declines in perceived stress up to 1 year after treatment.

Exercising with an iPod, friend, or neither: which is better for psychological benefits?

OBJECTIVE: To examine the role of music and social contact on exercise benefits. METHODS: Two hundred twenty-nine (n = 229) students were randomly assigned to one of 6 conditions: biking alone with iPod or friend in a laboratory, walking alone with iPod or friend outdoors, or biking or walking alone in control conditions. All participants completed 20 minutes of exercise at 70% of their maximum target heart rate. RESULTS: Exercising in control conditions indoors resulted in a more relaxed and calm response. Exercising outdoors was more enjoyable and resulted in less tension and stress. CONCLUSIONS: Exercise environment impacts psychological benefits of exercise.

Changes in quality-of-life and psychosocial adjustment among multiple myeloma patients treated with high-dose melphalan and autologous stem cell transplantation.

High-dose melphalan and autologous hematopoietic stem cell transplantation (HSCT) is a standard treatment for myeloma, but very little is known about the psychosocial or quality-of-life difficulties that these patients encounter during treatment. Data regarding older patients is particularly scarce. Using a prospective design, this investigation evaluated 94 patients at stem cell collection and again after high-dose therapy and transplantation. Outcomes included quality-of-life (FACT-BMT) and psychosocial adjustment (ie, Brief Symptom Inventory, Impact of Events Scale, and Satisfaction with Life Scale). Findings were compared with age- and sex-adjusted population norms and with transplantation patient norms. At stem cell collection, physical deficits were common, with most patients scoring 1 standard deviation below population norms for physical well-being (70.2%) and functional well-being (57.5%), and many reporting at least moderate fatigue (94.7%) and pain (39.4%). Clinically meaningful levels of anxiety (39.4%), depression (40.4%), and cancer-related distress (37.0%) were evident in a notable proportion of patients. After transplantation, there was a worsening of transplant-related concerns (P < .05), depression (P < .05), and life-satisfaction (P < .001); however, pain improved (P < .01), and social functioning was well preserved. Overall, the declines in functioning after transplantation were less pronounced than anticipated. Older patients were not more compromised than younger ones; in multivariate analyses, they reported better overall quality of life (P < .01) and less depression (P < .05) before transplantation. Our findings emphasize the importance of early screening and intervention.

Prospective study of religious coping among patients undergoing autologous stem cell transplantation.

Considerable attention has focused on relationships between religious or spiritual coping and health outcomes among cancer patients. However, few studies have differentiated among discrete dimensions of religious coping, and there have been surprisingly few prospective investigations. Negative or conflicted aspects of religious coping, in particular, represent a compelling area for investigation. This prospective study examined negative religious coping, positive religious coping, and general religious orientation among 94 myeloma patients undergoing autologous stem cell transplantation. Participants were assessed during stem cell collection, and again in the immediate aftermath of transplantation, when risks for morbidity are most elevated. Outcomes included Brief Symptom Inventory anxiety and depression and Functional Assessment of Cancer Therapy-Bone Marrow Transplant (FACT-BMI) scales. Negative religious coping at baseline predicted worse post-transplant anxiety, depression, emotional well-being, and transplant-related concerns, after controlling for outcome scores at baseline and other significant covariates. Post-transplant physical well-being was predicted by an interaction between baseline positive and negative religious coping. Results suggest that religious struggle may contribute to adverse changes in health outcomes for transplant patients, and highlight the importance of negative or strained religious responses to illness.

Cultivating mindfulness: effects on well-being.

There has been great interest in determining if mindfulness can be cultivated and if this cultivation leads to well-being. The current study offers preliminary evidence that at least one aspect of mindfulness, measured by the Mindful Attention and Awareness Scale (MAAS; K. W. Brown & R. M. Ryan, 2003), can be cultivated and does mediate positive outcomes. Further, adherence to the practices taught during the meditation-based interventions predicted positive outcomes. College undergraduates were randomly allocated between training in two distinct meditation-based interventions, Mindfulness Based Stress Reduction (MBSR; J. Kabat-Zinn, 1990; n=15) and E. Easwaran's (1978/1991) Eight Point Program (EPP; n=14), or a waitlist control (n=15). Pretest, posttest, and 8-week follow-up data were gathered on self-report outcome measures. Compared to controls, participants in both treatment groups (n=29) demonstrated increases in mindfulness at 8-week follow-up. Further, increases in mindfulness mediated reductions in perceived stress and rumination. These results suggest that distinct meditation-based practices can increase mindfulness as measured by the MAAS, which may partly mediate benefits. Implications and future directions are discussed.

Meditation lowers stress and supports forgiveness among college students: a randomized controlled trial.

OBJECTIVE AND PARTICIPANTS: The authors evaluated the effects on stress, rumination, forgiveness, and hope of two 8-week, 90-min/wk training programs for college undergraduates in meditation-based stress-management tools. METHODS: After a pretest, the authors randomly allocated college undergraduates to training in mindfulness-based stress reduction (MBSR; n = 15), Easwaran's Eight-Point Program (EPP; n = 14), or wait-list control (n = 15). The authors gathered pretest, posttest, and 8-week follow-up data on self-report outcome measures. RESULTS: The authors observed no post-treatment differences between MBSR and EPP or between posttest and 8-week follow-up (p > .10). Compared with controls, treated participants (n = 29) demonstrated significant benefits for stress (p < .05, Cohen's d = -.45) and forgiveness (p < .05, d = .34) and marginal benefits for rumination (p < .10, d = -.34). CONCLUSIONS: Evidence suggests that meditation-based stress-management practices reduce stress and enhance forgiveness among college undergraduates. Such programs merit further study as potential health-promotion tools for college populations.

Integrating spirituality and psychotherapy: ethical issues and principles to consider.

Professional and scientific psychology appears to have rediscovered spirituality and religion during recent years, with a large number of conferences, seminars, workshops, books, and special issues in major professional journals on spirituality and psychology integration. The purpose of this commentary is to highlight some of the more compelling ethical principles and issues to consider in spirituality and psychology integration with a focus on psychotherapy. This commentary will use the American Psychological Association's (2002) Ethics Code and more specifically, the RRICC model of ethics that readily applies to various mental health ethics codes across the world. The RRICC model highlights the ethical values of respect, responsibility, integrity, competence, and concern. Being thoughtful about ethical principles and possible dilemmas as well as getting appropriate training and ongoing consultation can greatly help the professional better navigate these challenging waters.