Religiosity has been related to psychological wellbeing outcomes. Although this relationship is primarily based on studies of church attendance or prayer and wellbeing, more recent work has focused on the potential mechanisms that may mediate the religion-wellbeing findings. One of the major function of religion is finding of meaning of life and improving hope. Recent studies have indicated that hope and meaning of life are the potential variables mediate between religion and wellbeing. It was hypothesized that one pathway through which religiosity may exert its positive influence on psychological wellbeing is through finding meaning of life and improving hope. One study was conducted examining the relationships among spiritual experiences, hope, meaning of life and psychological wellbeing operationalized as satisfaction with life, positive affect and negative affect. The following research tools were used: Daily Spiritual Experiences Scale, Purpose in Life Test, Hearth Hope Index, Cantril Ladder, Positive and Negative Affect Schedule. Meaning of life and hope were noticed to mediate between spiritual experiences and satisfaction with life as well as between spiritual experiences and positive affect. Spiritual experiences were not related to negative affect. Both meaning of life and hope predicted negative affect. This study found meaning of life and hope to be an important factors in the religion-wellbeing relationship and related to positive psychological outcomes, including improved satisfaction with life and positive affect as well as reduced negative affect.

Spirituality and religiousness are important factors for adolescents wellbeing. Little is known about the mechanisms underlying the positive relationship between spirituality as well as religiousness and subjective wellbeing. This study aimed to verify, whether, in a sample of Chilean students, religiousness is indirectly related to hope through spiritual experiences, and whether spiritual experiences are indirectly related to subjective wellbeing via hope. The sample consisted of 177 Chilean students and the following measures were applied: the Daily Spiritual Experiences Scale, the Herth Hope Index, the Satisfaction With Life Scale, the Positive and Negative Affect Schedule, and one item measuring the frequencies of prayer and Mass attendance. According to obtained results religiousness was indirectly, positively related to hope through spiritual experiences. In turn spiritual experiences were indirectly, positively related to subjective wellbeing through hope. Conducted research confirmed the beneficial role of religious practices, spiritual experiences, and hope for Chilean students' subjective wellbeing and the presence of mechanisms underlying the relationships between religiousness as well as spirituality and subjective wellbeing.

Religion can fulfill both positive and negative functions in coping with stress. There is a lack of research regarding the mechanism underlying the link between religious coping and mental health. The purpose of this study was to verify how religious coping is related to mental health. Two indirect mechanisms were tested for finding meaning in life and emotional regulation. The study was conducted with 115 students from Poland. According to the results, both positive and negative religious coping were indirectly related to hopelessness through finding meaning in life and affectivity. More frequent use of negative religious coping was positively related to the intensity of negative affect and problems with finding meaning in life, which, in turn, led to a higher level of hopelessness. Meanwhile, more frequent use of positive religious coping was correlated with a greater intensity of positive effect and supported individuals in finding meaning in life. Finding meaning in life was related to a lower level of hopelessness, but positive affect was not correlated with hopelessness. The research confirmed the role played by finding meaning in life and affectivity within the mechanism underlying the link between religious coping and hopelessness. In conclusion, theoretical and practical implications are presented.

Job burnout is considered an outcome of prolonged exposure of employees to stress. Although many studies have focused on the presence of a direct association between stress and burnout, we still know very little about mediators that indirectly play a role in this relationship. Previous analyses have determined that self-efficacy acts as a mechanism that explains the overall relationship between stress and burnout. However, there is no such evidence to support the mediatory function of hope. Therefore, the main aim of the current study was to verify whether self-efficacy, hope pathways, and hope agency are mediators in this relationship. The study included 408 Polish-speaking adults who completed the Perceived Stress Scale, the Maslach Burnout Inventory, the Generalized Self-Efficacy Scale, and the Dispositional Hope Scale. The outcomes indicated a positive correlation of stress with the overall burnout score, as well as all subscales. Moreover, hope agency was a mediator, thus suggesting that there is also an indirect relationship between stress and job burnout. Therefore, it can be assumed that higher stress is associated with lower motivation to generate and sustain the actions needed to reach the goals. Consequently, lower hope agency may lead stressed employees to greater exhaustion and reduced personal accomplishment.

Religious commitment is a significant factor for the development of strengths of character. Previous studies have confirmed that for religious people, it is not religious affiliation but religious orientation that has influenced positive outcomes. The purpose of the research was to verify whether religious commitment moderates the relationship between faith and strengths of character in a sample of religious students from Poland. A cross-sectional investigation of 393 Polish students was performed with using following measures: the Santa Clara Strength of Religious Faith Questionnaire (SCSORFQ), the Transgression-Related Interpersonal Motivations (TRIM) scale, the Gratitude Questionnaire (GQ-6), the Purpose in Life Test (PIL) test, the Herth Hope Index (HHI), the Brief Religious Coping Scale (Brief RCOPE), and two one-item tools measuring religious practices such as frequency of prayer and attendance at Mass. The obtained results confirmed the moderating role of prayer, mass attendance, and positive religious coping on faith and meaning in life as well as hope. Additionally, positive religious coping moderated the relationships between faith and gratitude as well as between faith and motivation to avoid transgressors. The research has proven that faith without religious commitment is not a strong enough factor to improve strengths of character, and being a believer but not practicing religion is not sufficient to lead a person to finding meaning in life, having enhanced hope, or being able to forgive.

Involvement in Alcoholics Anonymous (AA) is an important psychosocial factor for the recovery of alcohol-dependent individuals. Recent studies have confirmed the beneficial role of involvement in AA for abstinence and reduction in drinking alcohol. Little is known about the mechanism underlying the relationship between involvement in AA and subjective well-being. This study aims to verify whether in a sample of Polish AA participants involvement in AA is indirectly related to subjective well-being through existential well-being consisting of hope and meaning in life. The achieved results have confirmed that involvement in AA is positively related to existential well-being, which in turn positively predicts subjective well-being including life satisfaction as well as positive and negative affect. It was confirmed that AA involvement in self-help groups indirectly via existential well-being is related to subjective well-being. Theoretical and practical implications were discussed.