[Correction Notice: An Erratum for this article was reported in Vol 147(7) of Psychological Bulletin (see record 2022-08521-004). In the article, there was an error in the calculation of the effect sizes from one study. The three effect sizes for Wolff et al. (2016) listed in Table B1 of the online supplemental materials should have been "r = .09, r = -.02, r = -.05," rather than "r = -.18, r = .53, r = -.35." We rechecked the calculations for other studies and effect sizes and found no additional errors. Further, analyses rerun with the revised data set resulted in no changes in significance for any analyses that included this study; hence, no conclusions were changed because of this error. In the article, the sentences in the final paragraph of the Statistical Analyses section that described this study as an outlier were deleted and replaced with "No such outliers were found." All versions of this article have been corrected.] Meta-analyses suggest that religiousness/spirituality (R/S) is consistently and positively associated with health (average r = .15); however, the strength and direction of this relationship is much less clear among sexual minorities, and many sexual minorities experience tension related to R/S. To address this, we present results from the first meta-analysis of the relationship between R/S and health among sexual minorities. Using 279 effect sizes nested within 73 studies, multilevel meta-analyses suggest a small but positive overall relationship between R/S and health among sexual minorities (r = .05), with a substantial amount of residual heterogeneity. Moderator analyses clarify that this relationship is particularly positive when R/S is conceptualized as spirituality (r = .14) or as religious cognition (e.g., belief; r = .10). The relationship between R/S and health disappears or becomes negative when participants are sampled from sexual minority venues (e.g., bars/clubs; r = .01). Minority stress, structural stigma, and causal pathways theories provide some structure to understand results; however, none of these theories is able to explain results fully. We synthesize these theories to provide an initial theoretical explanation: the degree to which R/S promotes or harms sexual minorities' health depends on (a) where the individual is in their sexual identity development/integration; (b) what their current R/S beliefs, practices, and motivations are; and (c) how well their environmental circumstances support their sexual and/or religious identities. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

This prospective longitudinal study examined whether coronavirus disease 2019 (COVID-19) has led to changes in psychological and spiritual outcomes among adults with chronic disease. Participants (N = 302) were a stratified, nonrandom sample of adults (Mage = 64.46, SD = 10.86, 45.7% female). The sample was representative of the chronically ill, U.S. adult population in gender, race/ethnicity, region, and religious affiliation but older in age and higher in socioeconomic status. Participants completed online-administered measures 1 month before the March 11 pandemic declaration (T1) and then 1 and 3 months after it (T2 and T3). At T1 through T3, they completed measures of depression, anxiety, personal suffering, psychological well-being, trait resilience, optimism, hope, grit, spiritual struggles, spiritual fortitude, and positive religious coping. At T2 and T3, they also completed measures of social support, physical health, resource loss, perceived stress, and COVID-19 fears and exposure. Overall, people did not change substantially in psychological or spiritual outcomes over time. However, trait resilience increased and personal suffering declined. People highest in prepandemic suffering increased in spiritual fortitude. Racial/ethnic minorities increased in religious importance. Roughly half (48.9%) of participants exhibited psychological resilience (no/minimal depression or anxiety symptoms) at both T2 and T3. Perceived stress and psychological resource loss were associated with adverse mental health outcomes, but social support and physical health were not. COVID-19 fears contributed more to mental health than COVID-19 exposure. Even among vulnerable populations such as adults with chronic disease, during pandemic conditions like COVID-19, many people may exhibit-or even increase slightly in-psychological and spiritual resilience. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The goal of this longitudinal qualitative study was to develop a grounded theory of religious meaning making and attachment in a disaster context. At 1-month (T1; n = 36) and 6-months postdisaster (T2; n = 29), we conducted in-depth interviews with a highly religious sample of adult survivors of the 2016 Louisiana flood, using a disaster-adapted version of the Religious Attachment Interview. We utilized Corbin and Strauss’s grounded-theory approach for data analysis. At both timepoints, results revealed that survivors who were theistic believers engaged in postdisaster religious meaning making in which they drew on benevolent God representations and theodicies to appraise the disaster’s cause, purpose, and religious-attachment effects, thereby contributing to positive religious-attachment outcomes (religious meanings made; e.g. renewed beliefs and experiences of God’s benevolence and providence). Findings are discussed in terms of theories and research on disasters, meaning making, and religious attachment, including implications for research and practice.

Objective: Wilderness therapy (WT) is a complementary/integrative approach for treating struggling adolescents by using outdoor adventure activities to foster personal and interpersonal growth/well-being. Empirical support for the effectiveness of traditional WT is growing, but evidence supporting trauma-informed WT (TIWT) is lacking. This pilot study addresses that gap. Method: Between 2009 and 2019, 816 adolescents (Ages 13-17, Mage = 15.36, SD = 1.25; 41.1% female) completed the Youth-Outcome Questionnaire-SR 2.0 at intake and discharge (M = 75.02 days, SD = 28.77). Three-hundred seventy-eight adolescents also completed the Family Assessment Device-General Functioning (FAD-GF), and 253 adolescents completed two, 2.5-min segments of heart-rate-variability biofeedback (one while resting and one while using a coping skill). One-hundred eighty-nine caregivers completed the Youth-Outcome Questionnaire 2.01, and 181 caregivers completed the FAD-GF. Between 25 and 99 adolescents and caregivers also completed psychological and family measures at 6 months and 1 year postdischarge. Results: Adolescents reported experiencing improvements in psychological and family functioning. They also exhibited improvement in psychophysiological functioning (heart-rhythm coherence). Caregivers reported improvements in family functioning and their child's psychological functioning. Caregivers observed more persisting benefits in their child's psychological functioning, whereas adolescents reported more persisting benefits in family functioning. Changes in psychological and family functioning were related. There were very few differential effects on the basis of demographic factors, trauma exposure, or past and current treatment factors. Conclusion: Results of this pilot study suggest TIWT is a promising complementary/integrative intervention for improving the psychological, family, and psychophysiological functioning of struggling adolescents. (PsycInfo Database Record (c) 2020 APA, all rights reserved).