This reflective article proposes a strategic principle for North Atlantic Treaty Orgnization (NATO) military chaplaincy services aimed at strengthening preventive efforts related to moral injury in war. Contemporary military research increasingly recognizes the moral, spiritual and existential consequences of warfare, which are not fully addressed by traditional psychiatric models, yet a growing body of scholarship highlights the role that chaplains may play in addressing moral injury. However, knowledge of how to prevent moral injury during ongoing full-scale war remains limited. The article draws on empirical insights from Ukrainian military chaplains operating in a context of full-scale war, where their work largely centers on sustaining ethics, morality, and character among military personnel. From these experiences, an overarching principle is derived: human dignity first. Defending human dignity is understood as a continuous effort to counter dehumanization and preserve the human dimension in a context that persistently erodes moral boundaries. Within NATO, each member state retains full responsibility for its own chaplaincy services, making structural standardization neither feasible nor desirable. This article argues, however, that the principle of human dignity first can function as a unifying, non-programmatic framework for NATO chaplaincy without altering national structures, roles, or cultural contexts. At the same time, it supports operational effectiveness, leadership, and decision-making and may be understood as an implicit preventive approach to moral injury. In conclusion, human dignity first is proposed as a strategic principle that may strengthen cohesion, interoperability, and long-term sustainability within NATO military chaplaincy.
Research has shown that nonreligious individuals are less inclined toward 12-step groups due to perceived religious underpinnings, leading them to favor non-12-step-based recovery approaches. Through 51 qualitative interviews, this study explores how nonreligious individuals cultivate a successful recovery in AA without religious beliefs. Key findings reveal that nonreligious individuals create “recovery toolboxes” by drawing on a diverse array of resources. Faced with the challenge of AA’s religious undertones, participants crafted personalized toolboxes, incorporating elements like higher power alternatives, outside resources, and practices of gratitude and meditation. Notably, many found significant value in Secular AA groups, which were more aligned with their secular perspectives.
In the context of rising mental distress, economic pressures, and environmental degradation, there is growing recognition that well-being must be understood as a multidimensional and systemic phenomenon. Contemporary perspectives increasingly emphasize the interdependence between personal flourishing, social harmony, and ecological balance, giving rise to the concept of sustainable well-being. Building on this foundation, this study examines the role of spiritually oriented counselling in promoting sustainable well-being by employing the means-end chain (MEC) theory and laddering interview technique to explore three key research questions—identifying attributes of spiritually oriented counselling, the benefits individuals derive, and the fundamental values they support, while exploring how these elements collectively contribute to sustainable well-being. Thirty-two individuals were approached, of whom 25 consented and completed participation (response rate = 78
Religiousness is one of the key dimensions of the human experience, combining spiritual, social, and cultural elements. In the case of migrant communities, it plays a special role—it maintains the continuity of traditions, strengthens the sense of identity as well as promotes individual and community well-being. The purpose of this study is to analyze the role of religious practices in shaping and sustaining cultural identity and well-being among the Polish community living in the province of Misiones in Argentina. The study is qualitative in nature and is based on the analysis of the content of 28 in-depth individual interviews (n = 28) conducted among Catholics of Polish origin living in the province of Misiones, Argentina. On the basis of an interdisciplinary approach, a theoretical framework of the relationship between religiousness, identity, and well-being has been presented as well as the significance of Catholic tradition in the context of the Polish diaspora has been discussed. The conducted analyses confirm that religious practices, such as participation in parish life, celebration of holidays, and cultivation of language in prayer, are not only an expression of faith, but also an important tool for maintaining ties with Polish cultural heritage. Religion also proves to be a crucial factor in promoting integration, social support and the spiritual well-being of the community members.
This study examines the relationship between religious denomination, religious attendance, and mammography screening among White and Black women in Brazil, using baseline data from the Brazilian Longitudinal Study of Aging (ELSI-Brazil, 2015–2016). The sample comprised 3120 women aged 50–69 who self-identified as White or Black (including Brown). Mammography use was categorized as never, within the past two years (in accordance with national guidelines), or more than two years ago. Multinomial logistic regression models assessed associations, controlled by sociodemographic, and health-related factors. Results show that Evangelical women were significantly more likely than Catholics to have never undergone a mammogram (RRR = 1.53) and to be overdue (RRR = 1.52). Higher religious attendance was associated with a lower risk of never having been screened. These findings underscore a dual role of religion: it can either facilitate preventive care through, for instance, social support and health-promoting norms, or hinder it when certain beliefs—such as “faith healing”—discourage medical engagement. Furthermore, racial disparities persist within Evangelicals. Among Black women, Evangelical affiliation was associated with a higher likelihood of never being screened, while high religious attendance substantially reduced this risk. Among White women, Evangelical affiliation did not influence initiation of screening but was linked to nearly double the risk of being overdue, with no significant effect of attendance. Ultimately, our findings underscore the complex intersection of religion, race, and health. This study makes a novel contribution by being the first in Brazil to assess how religious denomination and religiosity relate to mammography screening among racial groups. Future research on religion and health should account for racial disparities.
Mental health disparities among Black adults remain a critical public health issue; however, few studies have examined gender differences in perceptions of faith-based mental health hub programs designed to reduce these disparities. Using an exploratory survey design, this study assessed gender differences in perceptions of service utilization, access, engagement, cultural humility, and satisfaction with a faith-based mental health hub programs. This program links, refers, and provides psychoeducation to adults with mental health needs through Community Health Workers. A descriptive analysis and a Mann–Whitney U-test (non-parametric test) were used. All program participants were invited to take part in the study, and we achieved a 65
This study examined the association between perceived stress and mental/physical health (SF-12) and the moderating role of positive and negative religious coping using data (n = 5,059) from three cohorts (the Hispanic Community Health Study/Study of Latinos (n = 585), Nurses’ Health Study II (n = 3,882), and The Strong Heart Study (n = 592)) which included Hispanic/Latino, non-Hispanic White, and American Indian individuals in the USA. By incorporating cohorts representing historically underserved racial and ethnic populations, this study contributes to the limited literature examining religious coping styles and stress across diverse groups. We examined the interaction between positive and negative religious coping and stress on mental/physical health, controlling for age, income, marital status, and education. Greater perceived stress was associated with poorer mental health [β = − 1.04 (− 1.37,− 0.7), p < 0.0001], but not worse physical health. Concerning moderation, positive religious coping attenuated [β = 0.23 (0.11, 0.35), p < 0.0001] and negative religious coping worsened [β = − 0.45 (− 0.88,− 0.02), p = 0.0034] the association between perceived stress and mental health in the combined analysis. Of note, patterns varied across cohorts, indicating that the role of religious coping style in shaping stress–health relationships may differ across cultural and religious contexts. Our findings highlight the importance of considering both positive and negative religious coping styles when examining psychosocial stress and mental health outcomes across diverse populations.
This study examines the meaning of Christian prayer as a response to pain, illness, and suffering among Filipino Catholics through an integrative thematic analysis of qualitative research and theological sources. Drawing on published qualitative studies of Filipino Catholic prayer practices in contexts of illness, trauma, adversity, and health-related suffering, the study identifies recurring themes regarding the lived experience and meaning of prayer. Using thematic analysis, key themes including surrender to God's will, hope amid suffering, endurance, relational trust, and communal support were identified and synthesized. These empirically derived themes were subsequently brought into dialogue with biblical, liturgical, and theological sources, particularly the Christian understanding of prayer as “the raising of one’s mind and heart to God.” The integrative analysis demonstrates that prayer functions not merely as a devotional practice but as a relational and transformative resource that enables Filipino Catholics to interpret suffering within a framework of faith, meaning, and hope. Rather than eliminating suffering, prayer helps believers reframe their experiences through trust in divine providence, spiritual resilience, and communal solidarity. The study contributes to pastoral theology and religion-and-health scholarship by highlighting prayer as a significant meaning-making practice that supports holistic well-being and offers implications for pastoral care and healthcare ministry.
Health inequities in the Philippines remain a critical challenge, with marginalized populations, particularly those in poor rural communities, disproportionately affected by both communicable and non-communicable diseases. These groups face higher risks of illnesses such as tuberculosis, dengue, and respiratory infections due to inadequate sanitation, poor nutrition, and limited access to healthcare services. At the same time, the growing prevalence of chronic conditions like hypertension and diabetes further burdens low-income populations who struggle to afford preventive care, treatment, and long-term disease management. Although the Universal Health Care Law seeks to promote equitable access to health services, significant gaps in implementation, resource distribution, and accessibility persist. Addressing these disparities requires not only policy reforms but also strong ethical commitment and community-based interventions. Drawing from Catholic Social Teaching, particularly the principles of the common good and human dignity, this study emphasizes the moral responsibility of institutions and society to prioritize equitable healthcare and protect the well-being of the most vulnerable sectors of the population.
Neuropalliative care aims to address the physical, psychosocial and spiritual needs of persons with progressive and life-limiting neurological conditions, while spiritual care fosters hope and meaning in life. Progressive neurological disorders with an uncertain disease trajectory present a set of complex challenges that have far-reaching consequences on the patient's self-belief, questioning the very existence, self-identity, and belongingness. A typical neuropalliative care team consists of neurologists, nurses, psychologists, occupational therapists, and spiritual care providers. Previous research indicates that spiritual care improves coping and quality of life in persons with Parkinson's disease and Amyotrophic lateral sclerosis. This study aimed to explore how spiritual needs are addressed in the area of neuropalliative care, examining the theoretical frameworks and empirical studies that incorporate spirituality as a component of neuropalliative care. The databases PubMed, PsycINFO, Cochrane Library, Scopus and two peer-reviewed journals were searched using a strategy based on three sets of terms "spirituality," "progressive neurological conditions" and "neuropalliative care." Articles included were in the English language, and mentioned spirituality in the context of neuropalliative care or palliative care for neurological conditions. Initial screening yielded 744 articles, of which 29 were selected for synthesis. Results highlighted the various challenges in ascertaining and meeting the spiritual needs in neuropalliative care. The review concludes that palliative services should be initiated early following the diagnosis of a progressive neurological condition so that the patient and family have enough time to reflect, create memories, and prepare in advance for the inevitable through dignity and resilience.
This phenomenological study aimed to explore the psychosocial problems and spiritual coping strategies experienced by patients following myocardial infarction in eastern Turkey. Semi-structured in-depth interviews were conducted with 21 individuals who had experienced myocardial infarction and were recruited using criterion-based purposive sampling. Data collection continued until thematic saturation was reached, and the data were analyzed using Colaizzi's seven-step phenomenological analysis method. The study was conducted in accordance with the Consolidated Criteria for Reporting Qualitative Research (COREQ). Three main themes and eight sub-themes emerged from the analysis, including the meaning attributed to myocardial infarction, psychosocial problems experienced, coping strategies, and healthy lifestyle behaviors. Participants described myocardial infarction as a life-threatening and transformative experience associated with fear of death, psychological distress, social burden, and physical limitations. Spiritual coping strategies, including prayer, religious practices, family support, and meaning-making, were identified as important mechanisms facilitating adaptation and emotional resilience. These findings highlight the importance of integrating psychosocial assessment, spiritual support, and holistic nursing approaches into post-myocardial infarction care.
Gender discrimination, though a decades-old problem, remains prevalent in the modern age. Although often labeled a "gender-equal" country in Southeast Asia, the Philippines continues to log significant reports of prejudice and violence against women; Philippine health care is no exception. In a field where serving with compassion is the main priority, discrimination against women often goes unnoticed. Thus, this paper evaluates the real experiences of female patients in the Philippines through the lens of Catholic Social Teaching (CST). While prior gender-and-health care studies in the Philippine context largely emphasize sociological or policy analyses, this study offers a uniquely theological-ethical interpretation of patient experiences and a CST-informed critique of existing health care structures and laws. Employing a conceptual and narrative analysis, the study draws on existing literature, Philippine policies, Scripture, and Church documents. Using the Look-Judge-Act method as its theological-ethical framework, it contextualizes CST within the Philippine health care setting. Findings reveal barriers to equitable care, negligence from medical personnel leading to delayed access, and violence against Filipino women that persists even inside hospitals. Although laws provide some protection for women's rights, weak enforcement and persistent gaps remain unresolved. Therefore, based on Gaudium et Spes, Dignitas Infinita, Fratelli Tutti, and Pope John Paul II's Letter to Women, the authors use the CST framework to interpret the discrimination against women and the role of the lay faithful. The findings and analysis indicate the need for reforms in existing Philippine laws, awareness campaigns for oppressed women, and daily acts of compassion toward women.
Faith-based rehabilitation programs play a crucial role in supporting individuals' recovery from substance use disorders, where spiritual turning points often serve as catalysts for lasting transformation and renewed meaning. However, little is known about how such experiences unfold and which elements are most significant in the recovery process. This study explores how former substance users construct meaning in their existential journey from addiction to sustained recovery within faith-based contexts in Norway. Data from in-depth qualitative interviews with 24 individuals who had completed Christian rehabilitation programs were analyzed using a thematic narrative approach. The findings revealed that the participants experienced a profound existential and emotional crisis marked by identity loss and hopelessness prior to rehabilitation. Within faith-based communities, they encountered forgiveness, belonging, and unconditional love, which initiated deep spiritual turning points. These experiences were understood as transformative encounters that restored meaning, dignity, and moral direction, and reoriented participants' sense of self. The findings further indicate that spiritual care may function as a foundational and integrative dimension of recovery, shaping not only existential meaning, but also psychological, relational, and behavioral processes. Faith-based institutions exemplify how such spiritual care can be cultivated through holistic and community-based practices. This study highlights the need for greater recognition of spiritual and existential dimensions in recovery processes, as well as for more systematic evaluation and inclusion of faith-based approaches within a pluralistic healthcare landscape.
Although qualitative studies have found religious suicide stigma as a barrier to help-seeking in religious communities, its relationship to suicidal behaviors has not been examined quantitatively. This study investigated associations between religious suicide stigma, religious and spiritual (r/s) struggles, and suicidal behaviors, and whether religious suicide stigma is related to r/s struggles. Participants were 378 adults from the USA who attended a religious community, 40.8% being faith leaders. Participants completed online surveys that included open-ended questions about religious suicide stigma experienced by faith leaders and congregants. In this sample, religious suicide stigma was inversely correlated with suicidal behaviors, whereas r/s struggles were strongly and positively related to suicidal behaviors. R/s struggles and religious suicide stigma were weakly related, indicating that they are unrelated and distinct variables. Qualitative responses show the unique challenges faith leaders experiencing suicidal behaviors undergo, including condemnation, shame, lost credibility, isolation, abandonment, pressure to keep up appearances, having their jobs at risk, feeling responsible for others' faith, and difficulties navigating vulnerability. Recommendations for religious communities are included.
This investigation examines the association between the religious meaning system and depressive symptomatology among older adults in Poland, with a particular emphasis on the mediating function of attitudes toward aging and the moderating influence of meaning-making processes. The study was conducted using a convenience sample of 288 older individuals recruited from community settings, representing a response rate of 78.5% (288 out of 367 invited individuals). A battery of standardized measures was employed to elucidate these relationships. The findings demonstrate that attitudes toward aging serve as a mediating mechanism linking the religious meaning system to depressive outcomes. Furthermore, meaning-making significantly moderates this mediation pathway, strengthening the association between religiosity and positive aging attitudes, which in turn reduce depressive symptoms. These findings highlight the importance of attitudes toward aging and meaning-making in understanding the relationship between religiosity and mental health in older populations and suggest directions for targeted interventions.
Suicide loss confronts individuals with significant existential challenges, positioning spirituality, religion, and meaning-making as central dimensions of post-suicide bereavement. This overview synthesizes findings from existing review studies to explore the complex mechanisms of these dimensions and identify corresponding clinical responses. A narrative synthesis of nine peer-reviewed review papers was conducted following PRISMA guidelines. The search covered a decade from 2015 to 2025, with an updated search in March 2026. Methodological quality was assessed using AMSTAR-2, SANRA, and PRISMA-ScR. Data were analyzed using qualitative software to identify and synthesize key thematic patterns. The synthesis revealed three critical, interlocking themes: (1) The Paradox of Spiritual Engagement, highlighting the tension between religious comfort and spiritual struggle; (2) Meaning Reconstruction as the Core Psychological Mechanism, emphasizing both cognitive-existential and behavioral-occupational pathways; and (3) The Imperative for Existentially Integrated Postvention, which calls for a systems-based approach involving first responders, clinicians, and chaplains. Findings confirm that spirituality and religion are core determinants of bereavement trajectories. Effective postvention requires a comprehensive, systems-based approach that integrates spiritual assessment and meaning-centered therapies to support survivors. Future research should prioritize culturally diverse, spiritually integrated interventions.
The COVID-19 pandemic led to increased psychological burdens in all age groups. Limited literature has examined the relationship between religiosity, burnout, and mental health. We examined the relationship of religiosity to burnout, depression, and anxiety in a university setting. A questionnaire was emailed to all faculty, staff, and students at a single, faith-based university in the USA between November 2021 and April 2022. The survey contained 3-validated scales: the 16-item Oldenburg Burnout Inventory (OLBI), the 14-item Hospital Anxiety and Depression (HADS), and the 5-item Duke University Religion Index [which assesses organizational religious activity (ORA), non-organized religious activity (NORA), and intrinsic religiosity (IR)]. One hundred twenty-five questionnaires were completed by 17 faculty, 18 staff, and 90 students. The respondents’ mean age was 30.0 (SD = 12.3) years, with 69
Spiritual care is an essential element of holistic nursing, particularly in surgical settings where patients often experience heightened emotional and existential distress. Despite its relevance, it remains underutilized due to nurses’ limited training and systemic barriers. This qualitative study aimed to explore surgical nurses’ perceptions, experiences, and challenges in providing spiritual care. A qualitative design using Braun and Clarke’s thematic analysis approach was employed. Semi-structured in-depth interviews were conducted with 22 surgical nurses from nine cities in Türkiye, selected through purposive sampling to ensure diversity in experience and institutional background. Interviews were audio-recorded, transcribed verbatim, and analyzed following the six phases of thematic analysis. Rigor was ensured through member checking, peer debriefing, and maintaining an audit trail. The analysis yielded four major themes: understanding spirituality, experiences of spiritual care, perceived barriers, and professional responsibility. Nurses generally conceptualize spirituality as a source of personal meaning and peace, often extending beyond religious practices. None of the participants had formal education in spiritual care, and many expressed a lack of confidence and clarity in their roles. Despite systemic barriers, nurses demonstrated a compassionate willingness to address patients’ spiritual needs. Spiritual care is perceived as a moral and professional responsibility among surgical nurses, yet its implementation is hindered by structural and educational gaps. Addressing these barriers through curriculum reform, in-service training, and institutional policy development is essential for the integration of spiritual care into surgical nursing practice in culturally sensitive ways.
Disclosure of child sexual abuse (CSA) is a pivotal yet complex process that can lead to protection and healing if well supported, or further harm if met with disbelief or institutional betrayal. Disclosing CSA experienced in religious organisations faces additional challenges due to spiritual and institutional power, the moral authority of clergy, theological taboos surrounding sexuality, and organisational cultures that have historically prioritised reputation over accountability. Drawing on global literature, findings from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse, and new analyses from the Australian Child Maltreatment Study (ACMS), this article examines the characteristics of disclosure among those who experienced CSA by a leader or other adult in a religious organisation. The Royal Commission found that most did not disclose their abuse at the time, often due to fear and shame, and disclosures were frequently met with disbelief, minimisation, or inaction. Our findings from the ACMS, a nationally representative study of 8503 Australians, revealed that approximately 60% of victim/survivors of CSA in religious organisations disclosed the abuse, with men less likely to disclose than women. Most disclosures occurred before age 18, though some were delayed for decades. These findings suggest earlier disclosure across generations but highlight persisting barriers shaped by gendered norms, theological narratives of obedience and sin, and entrenched institutional power. In Australia, despite significant reforms, there is an enduring need for trauma-informed safeguarding approaches that address the sexual, spiritual, and psychological harm, strengthen accountability mechanisms, and create environments that enable safe and supported disclosure.
This study concludes a two-part interdisciplinary study examining the relationship between religious beliefs, actions, and health behaviors. Through a literature review, secondary data, and available media narratives, it examines the reactions of some African and North American Neo-Pentecostals during the pandemic. Part 1 revealed that the causes of anti-COVID-19 narratives, resistance, and hesitancy are historical, social, economic, theological, and technological (new media) (Orogun, 2026). This final exercise (Part 2) responds to the narratives and causes from public health impact and spiritual leadership perspectives. The public health implications discussed include (1) increased mortality and leadership vacuum, (2) families and communities’ grief, trauma, and emotional distress, and (3) broken trust in the government and health authorities. The spiritual leadership response articulated robust theological precedents in times of plagues and related health crises to show (a) the theology of medicine that shaped the worldview of leaders in biblical history and (b) the algorithm of strategies they deployed to manage plagues and related health challenges. Finally, lessons are presented to close the anti-COVID-19 narrative gaps in view of possible recurrence.
