A Correlational Study of Post-Divorce Adjustment and Religious Coping Strategies in Young Adults of Divorced Families

Through a correlational study, the researcher observed the relationship between the degree of post-divorce adjustment and the use of religious coping mechanisms among young adults with divorced parents. Fourteen participants (11 women, 3 men) ranged in age from 17 to 21 years (M = 19.14). By correlating responses to the Child Divorce Adjustment Inventory, the Religious Coping Scale, and the Children’s Perception of Inter-Parental Conflict Scale, the researcher determined that the use of religious coping mechanisms positively correlated with the level of positive post-divorce adjustment. Empirical research confirms anecdotal evidence that divorce is very stressful (Grych, Seid, & Fincham, 1992; Sun, 2001). Commonly, the stress endured from parental verbal and physical aggression leads to adjustment problems in the children of divorced families. Likewise, prior research studies suggest that the severity and intensity of the divorce affect post-divorce adjustment in children (Sun, 2001). Varying levels of parental conflict correlate with the degree of maladjustment found in children of divorced families (Grych, Seid, & Fincham, 1992). Researchers note that the degree of parental conflict during the divorce corresponds to the amount of distress experienced during the post-divorce period (Sun, 2001). The degree of post-divorce adjustment varies, depending on whether the divorce caused severe or mild psychological distress. Difficulties experienced by the children of divorced parents include psychological, social, and academic impediments (Sun, 2001). Wang and Amato (2000) found that the child’s internal locus of control, high self-esteem, positive responses to stressors, availability of social resources, and adaptability correlated with positive post-divorce adjustment. In general, people who possess the ability to respond positively to negative life consequences and stress adapt more positively to large stressors, such as divorce (Grych, Seid, & Fincham, 1992). Various studies have also shown the relationship between religion and negative life consequences, such as psychological distress and general stressors (Mosher & Handal, 1997; Fabricatore & Handal, 2000). Mosher and Handal (1997) observed a negative relationship between religiosity and psychological distress in adolescents. They found that as adolescents’ scores on the Personal Religiosity Inventory decreased, their scores on Flanagan’s Life Satisfaction Questionnaire and Langner Symptom Survey also produced unfavorable results. This relationship indicates that lower religiosity correlates with higher distress levels and lower adjustment levels in adolescents. Mosher and Handal (1997) utilized a measure that calculated both positive and negative aspects of adjustment. Their study provides evidence of the strong relationship between religion and positive adjustment in adolescents. Divorce and Religious Coping 35 Likewise, Fabricatore and Handal (2000) found that personal spirituality reduced negative effects of stress on life satisfaction. Fabricatore and Handal hypothesized that stressors have either a positive (eustress) or a negative (distress) effect (2000). The researchers not only defined stress as eustress (positive stress) and distress, but also identified small hassles, such as excessive work and traffic problems. In their study, the researchers hypothesized that the type of stress one experiences shapes that person’s life satisfaction and psychological adjustment. When calculating the effect of personal spirituality on stress, Fabricatore and Handal (2000) observed that people reporting a strong connection with God were less likely to be affected negatively by everyday stressors. Several theorists researched specific religious-based coping strategies, termed religious coping mechanisms (Wong-McDonald & Gorsuch, 2000; Pargament, Kennell, Hathaway, Grevengoed, Newman, & Jones, 1988). Religious coping comprises the various ways people use their religious faith to manage stressful situations. Researchers have identified five religious coping styles: Collaborative, Self-Directing, Deferring, Surrender, and Active Surrender (Wong-McDonald & Gorsuch, 2000). In his study, Pargament (1988) noted that religion may play an important role in how individuals cope with stress. Religion provides individuals with “guidance, support, and hope,” as well as “emotional support” (Pargament et al., 1988, 91). In his original study, Pargament identified three main religious coping strategies: Collaborative, Self-Directing, and Deferring. Each style differs in the amount of activity and responsibility put forth by the individual (Pargament et al., 1988). Pargament et al. (1988) concluded that the Collaborative style is the most common religious coping style. Here, neither the individual nor God plays a passive role in the problemsolving process, but they both work together to resolve the individual’s problems. God provides an active voice that influences the decisions of his followers (Pargament et al, 1988). In the Self-Directing style, the individual advocates actions to solve his or her problems. Individuals who use this style of coping view themselves as people whom God granted problem-solving abilities and resources (Pargament et al., 1988). With the Deferring Style, God executes the actual problem-solving strategy. Deferring individuals rely on God to provide a divine sign to tell them which problem-solving approach should be used. Wong-McDonald and Gorsuch (2000) later suggested that differences in coping styles reflect differences in religious motivation, dogmatic beliefs, and degree of commitment. They hypothesized that the three religious coping mechanisms of Pargament et al. (1988) failed to account for all denominational differences. Factor analyses confirmed their hypothesis that more than three categories of religious coping strategies existed. The results of the factor analyses yielded five categories instead of three. The new categories, Surrender and Active Surrender, identified people who surrender their will to God (Wong-McDonald & Gorsuch, 2000). In these categories, both the individual and God play an active role in the problemsolving process. The individual relinquishes his or her desires and follows God’s will. The Active Surrenderer vigorously seeks God’s will and enforces it in his or her life. On the other hand, the Surrenderer merely submits his or her entire life to God (Wong-McDonald & Gorsuch, 2000). In each of the five religious coping styles, individuals rely on God to aid in their life struggles. Each style varies in its degree of divine activity, yet all acknowledge God’s Divorce and Religious Coping 36 existence and presence in the problem-solving process. Wong-McDonald and Gorsuch (2000) suggest that the variation in religious coping techniques correlates with the individual’s degree of religious commitment (2000). Their studies concluded that less committed Christians tend to use Self-Directed and Deferring methods, whereas more strongly committed Christians utilize the Collaborative and Surrendering coping techniques (Wong-McDonald & Gorsuch, 2000; Pargament et al., 1988). In creating the Surrender Scale, Wong-McDonald and Gorsuch (2000) correlated the results of their pilot study with subject characteristics such as subjective well-being and locus of control. Collaborative, Self-Directing, and Surrendering strategies correlated with an internal locus of control, whereas Deferring mechanisms correlated with an external locus of control (Wong-McDonald & Gorsuch, 2000). Correlations revealed that Collaborative and Surrendering individuals possess the best subjective well-being due to their intrinsic motivation (Paragment et al., 1988; Wong-McDonald & Gorsuch, 2000). In a similar way, researchers have found that children who have attained positive postdivorce adjustment are also intrinsically motivated and have a positive subjective well-being (Wang & Amato, 2000). Previous divorce studies conclude that coping mechanisms such as adjustability, adaptability, and an internal locus of control also correlate with positive postdivorce adjustment (Wang & Amato, 2000). Additionally, prior research suggests that religiosity, as well as adequate problem-solving techniques, has an impact on the level of stress in a person’s life. Research would then suggest that the use of Collaborative and Surrendering religious coping styles would reduce the effect of stressors, leading to positive adjustment in stressful situations, such as divorce. Several studies measured the relationship of religiosity with overall stress and adjustment (Mosher & Handal, 1997; Fabricatore & Handal, 2000). Additional studies observe the effects of divorce on stress and adjustment (Wang & Amato, 2000). However, there is a lack of information regarding a combination of the effect of religious coping on specific stressors and adjustment problems created by divorce. The following study proposes to determine the relationship between the religious coping devices and post-divorce adjustment. Given prior research, a positive correlation should emerge between religious coping mechanisms and post-divorce adjustment in young adults who have divorced parents. Likewise, divorce severity should play a role in post-divorce adjustment scores.