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Abstrak :
Penelitian ini bertujuan untuk melihat hubungan antara religious coping dan resiliensi. Partisipan penelitian ini adalah orangtua yang memiliki anak dengan gangguan spektrum autistik, sebanyak 145 orang. Religious coping yang diukur meliputi pola positif dan negatif. Pengukuran religious coping tersebut menggunakan alat ukur Brief RCOPE yang dikembangkan oleh Pargament (1998). Resiliensi diukur menggunakan alat ukur Connor-Davidson Resilience Scale 10 (CD-RISC 10) yang dikembangkan berdasarkan CD-RISC (CDRISC 25) oleh Campbell-Sills dan Stein (2007). Berdasarkan hasil penghitungan korelasi Pearson product moment diperoleh koefisien korelasi antara religious coping positif dan resiliensi sebesar 0.292 dengan nilai signifikansi sebesar 0.00 (p<0.01). Artinya, terdapat hubungan yang positif dan signifikan antara religious coping positif dan resiliensi. Selain itu, diperoleh pula hasil korelasi antara religious coping negatif dan resiliensi sebesar -0.138 dengan nilai signifikansi 0.097 (p>0.05). Artinya, tidak terdapat hubungan antara religious coping negatif dan resiliensi. The objective of this research was to find the relationship between religious coping and resiliency. The participants of this research were 145 parents of children with autistic spectrum disorder. The measurement of religious coping includes the positive and negative pattem. Religious coping was measured with Brief RCOPE, constructed by Pargament (1998). Resiliency was measured with Connor-Davidson Resilience Scale 10 (CD-RISC 10), which was developed based on CD-RISC (CD-RISC 25) by Campbel-Sills and Stein (2007). The coefficient of Pearson product moment correlation between positive religious coping and resiliency was 0.292 with significance value 0.00 (p<0.01). It indicated that there were positive and significant correlation between positive religious coping and resiliency. The coefficient of Pearson product moment correlation between negative religious coping and resiliency was -0.138 with significance value 0.097 (p>0.05). It indicated that there were no significant correlation between negative religious coping and resiliency.

Abstrak :
ABSTRAK
Kejadian traumatik dapat menimbulkan berbagai dampak dalam hidup manusia yang mengalami salah satunya adalah adanya perkembangan pasca kejadian traumatik Post traumatic Growth Pasca kejadian traumatik individu juga melakukan berbagai cara untuk kembali pulih salah satunya dengan menggunakan religi sebagai proses coping Penelitian ini berusaha untuk melihat gambaran hubungan religious coping yang diukur menggunakan Brief RCOPE terhadap Post traumatic Growth yang diukur menggunakan PTGI Revised for Children and Adolescent Hasil penelitian yang dilakukan terhadap 276 remaja berumur 13 19 tahun di Indonesia menunjukkan bahwa positive religious coping memiliki korelasi positif dan signifikan dengan Post traumatic Growth r 0 460 p 0 01 dan negative religious coping juga memiliki korelasi positif dan signifikan dengan Post traumatic Growth r 0 232 p 0 01 Lebih lanjut penelitian ini menunjukkan bahwa positive religious coping lebih banyak dilakukan dan memiliki pengaruh lebih besar terhadap Post traumatic Growth pada remaja di Indonesia dibandingkan negative religious coping

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ABSTRACT
Traumatic events may engender various outcomes in the life of individuals facing such events not excluding post traumatic growth After traumatic events individuals do a lot of things in order to recover one of them using religion as a source of coping This study examined the effects of religious coping measured with Brief RCOPE on post traumatic growth measured with PTGI Revised for Children and Adolescent The results carried out among 276 adolescents aged 13 19 years old in Indonesia showed that there was a positive and significant correlation found between positive religious coping and post traumatic growth r 0 460 p 0 01 Positive and significant correlation was also found between negative religious coping and post traumatic growth r 0 232 p 0 01 Further this study showed that positive religious coping was used more and a stronger predictor of post traumatic growth on Indonesian adolescents than negative religious coping

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ABSTRAK
Stress memiliki prevalensi yang tinggi di masyarakat. Pada usia remaja, potensi munculnya stress akan meningkat. Penelitian ini bertujuan untuk melihat hubungan antara keberfungsian keluarga dan stress dengan moderator positive religious coping pada remaja akhir. Pengukuran variabel keberfungsian keluarga menggunakan alat ukur Family Assessment Device FAD skala general fuctioning untuk mengukur keberfungsian keluarga secara umum. Pengukuran stress menggunakan alat ukur Perceived Stress Scale PSS . Pengukuran positive religious coping menggunakan alat ukur The Brief RCOPE. Partisipan dalam penelitian ini berjumlah 426 94 laki-laki dan 332 perempuan dengan rentang usia 18-21 tahun. Pengujian hipotesis menggunakan teknik multiple regression. Hasil penelitian menunjukkan bahwa keberfungsian keluarga berhubungan dengan stress secara signifikan. Namun, positive religious coping tidak memberikan pengaruh secara signifikan R=0,429, p>.05 dalam hubungan antara keberfungsian keluarga dan stress. Hubungan moderasi yang tidak signifikan tersebut diasumsikan karena 1 hubungan keberfungsian keluarga dan stress sudah terlalu kuat, 2 adanya hubungan signifikan antara keberfungsian keluarga dan positive religious coping, dan 3 positive religious coping tidak efektif sebagai strategi coping pada usia remaja akhir.

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ABSTRAK
Stress has a high prevalence in society. In adolescence, the potential for stress will increase. This research was conducted to see the relationship between family functioning and stress with religious coping as a moderator among the late adolescents. The measurement of family functioning variable was using the instrument of Family Assessment Device FAD general functioning scale to measure family functioning in general. The measurement of stress variable was using the Perceived Stress Scale PSS . The measurement of positive religious coping variable was using the Brief RCOPE. The participants in this study were 426 subjects 94 men and 332 women with the range of age between 18 21 years old. Hypothesis testing used the multiple regression technique. The result of this study showed that family functioning significantly correlated with stress. However, positive religious coping could not significantly moderate R 0,429, p .05 the relationship of family functioning and stress. This insignificant moderation relationship was assumed to be due 1 the relationship of family functioning and stress was too strong, 2 there was a significant relationship between family functioning and positive religious coping, and 3 positive religious coping was not effective as coping strategy in late adolescence.

Abstrak :
Religious coping pada penelitian sebelumnya menunjukkan efikasi dan peran yang berbeda-beda dalam hal signifikansi hubungannya dengan subjective well being. Penelitian ini bertujuan untuk menguji kembali hubungan religious coping dengan subjective well being pada populasi emerging adulthood, dengan metode korelasional. Instrumen yang digunakan Brief RCOPE dan The PERMA Profiler. Partisipan penelitian berjumlah 278 partisipan, yang berusia 18-25 tahun (M = 21.48, SD = 1.714) dan berkewarganegaraan Indonesia. Hasil penelitian menunjukan bahwa hipotesis peneliti diterima. Pertama, didapatkan bahwa penggunaan positive religious coping berasosiasi dengan subjective well being yang lebih tinggi pada emerging adulthood. Kedua, negative religious coping berasosiasi dengan subjective well being yang lebih rendah pada emerging adulthood. Hasil ini dapat menjadi bahan pertimbangan intervensi maupun prevensi untuk emerging adult yang menggunakan negative religious coping. ......Religious coping in previous studies showed different efficacy and roles in terms of the significance of the relationship with subjective well being. This study aims to re-examine the relationship between religious coping and subjective well-being among emerging adults, using the correlational method. The instruments used were Brief RCOPE and The PERMA Profiler. There were 278 participants in the study, aged 18-25 years (M = 21.48, SD = 1.714) and Indonesian citizens. The results showed that the research hypothesis was accepted. First, it was found that the use of positive religious coping was associated with higher subjective well being in emerging adulthood. Second, negative religious coping is associated with lower subjective well being in emerging adulthood. These results can be used as material for consideration of interventions and prevention for emerging adults who use negative religious coping.

Abstrak :
Pandemi COVID-19 membawa berbagai dampak masalah psikologis kepada pasangan menikah. Penelitian ini bertujuan untuk melihat hubungan antara kebosanan, religious coping, dan traits kepribadian dengan kepuasan perkawinan selama masa pandemi COVID-19 di Indonesia. Partisipan terdiri dari 287 orang Indonesia berstatus menikah, terdiri dari 199 perempuan dan 88 laki-laki (usia 20-65 tahun). Pengukuran dilakukan dengan ENRICH Marital Satisfaction (EMS), State Boredom Measure (SBM), Iranian Religious Coping (IRCOPE), dan IPIP-BFM-25 Indonesia. Data di analisis dengan Pearson’s correlation. Hasil penelitian menunjukkan adanya korelasi negatif antara kebosanan dan kepuasan perkawinan, ada korelasi positif antara semua traits kepribadian (emotional stability, conscientiousness, intellect, extraversion, agreeableness) dan kepuasan perkawinan, dan tidak ada korelasi antara religious coping (benevolent reappraisal, religious practice, active religious coping, passive religious coping, negative feelings toward God) dan kepuasan perkawinan. Implikasi praktis dari hasil penelitian adalah untuk memperhatikan pentingnya mengatasi kebosanan dan mengembangkan religious coping yang tepat agar dapat meningkatkan kepuasan perkawinan di masa pandemi dan selanjutnya. ......COVID-19 pandemic cause psychological problems for marital couple. This study investigated the relationship between boredom, religious coping, and personality traits with marital satisfaction during the COVID-19 pandemic in Indonesia. Participants were 287 married individuals (20-65 years old), consisting 199 women and 88 men, living in Indonesia. Data were collected through online survey forms using ENRICH Marital Satisfaction (EMS), State Boredom Measure (SBM), Iran Religiousitas Coping (IRCOPE), and Personality Traits (IPIP-BFM-25 Indonesia). The results showed a negative correlation between boredom and marital satisfaction and positive correlations between personality traits (emotional stability, conscientiousness, intellect, extraversion, agreeableness) and marital satisfaction. However, there was no significant correlation between religious coping (benevolent reappraisal, religious practice, active religious coping, passive religious coping, negative feelings toward God) and marital satisfaction. The result showed the importance of overcoming boredom and develop the right religious coping to improve marital satisfaction during the COVID-19 pandemic in Indonesia.

Abstrak :

Pengalaman kematian anggota keluarga merupakan pengalaman traumatis dan non-normatif bagi para emerging adult yang memengaruhi subjective well-being-nya. Penelitian bertujuan untuk melihat peranan religious coping terhadap subjective well-being para emerging adult di konteks pengalaman kehilangan anggota keluarga. Terdapat 172 partisipan berjenis kelamin perempuan dan laki-laki, berusia 18-25 tahun, beragama, berstatus warga negara Indonesia, dan memiliki anggota keluarga yang meninggal dunia. Penelitian korelasional ini menggunakan metode multiple regression dengan alat ukur Brief RCOPE untuk mengukur tingkat penggunaan religious coping, SWLS mengukur tingkat kepuasan hidup sebagai komponen kognitif subjective well-being, dan The PANAS Scale mengukur tingkat afek sebagai komponen afektif subjective well-being. Hasil menunjukkan bahwa positive religious coping dan negative religious coping berkontribusi secara signifikan terhadap seluruh aspek subjective well-being, baik pada kepuasan hidup (F(2, 172) = 25.034, p < 0.05, 𝑅2 = .229, adjusted 𝑅2 = .219) dengan medium—large effect size, afek positif (F(2, 172) = 8.268, p < 0.05, 𝑅2 = .089, adjusted 𝑅2 = .078) dengan small effect size, maupun afek negatif (F(2, 172) = 10.139, p < 0.05, 𝑅2 = .107, adjusted 𝑅2 = .097) dengan small—medium effect size. Penelitian ini mendemonstrasikan peranan religious coping terhadap subjective well-being para emerging adult yang kehilangan anggota keluarga.

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The death of a family member can be a traumatic and non-normative event. It can affect the well-being of emerging adults. This study examines the role of religious coping on subjective well-being among emerging adults who have lost a family member. The study included 172 participants who were female and male, Indonesian citizens, religious, aged between 18—25 years, and had experienced the death of a family member within the past five years. This correlational study utilized the multiple regression method to analyze measures such as the Brief RCOPE to measure the level of use of religious coping, the SWLS to measure the level of life satisfaction as the cognitive component of subjective well-being, and the PANAS scale to measure the level of affect as part of the affective component of subjective well-being. The data suggested that positive religious coping and negative religious coping contributed significantly to all aspects of subjective well-being, including life satisfaction (F(2, 172) = 25.034, p < 0.05, 𝑅2 = .229, adjusted 𝑅2 = .219) with medium-large effect size, positive affect (F(2, 172) = 8.268, p < 0.05, 𝑅2 = .089, adjusted 𝑅2 = .078) with small effect size, and negative affect (F(2, 172) = 10.139, p < 0.05, 𝑅2 = .107, adjusted 𝑅2 = .097) with small-medium effect size. This research demonstrates how religious coping may influence the subjective well-being of emerging adults who have lost a family member.

Abstrak :
Penelitian ini dilakukan untuk mengetahui hubungan antara religious coping dan resiliensi pada remaja yang mengalami stres. Resiliensi adalah kualitas-kualitas dalam diri individu yang memampukannya untuk melalui situasi sulit. Keterlibatan religi dalam coping disebut dengan religious coping yang dapat berpola positive religious coping PRC dan negative religious coping NRC. Peneliti menyusun alat ukur resiliensi secara khusus untuk penelitian ini dengan menggunakan karakteristik resiliensi dari Earvolino-Ramirez 2007 ditambah dua karakteristik resiliensi dari Wagnild dan Young 1993. Religious coping diukur menggunakan Brief RCOPE yang dikembangkan oleh Pargament, Smith, Koenig, dan Perez 1998. Penelitian ini menggunakan metode kuantitatif dan melibatkan 128 remaja berusia 18-24 tahun. Hasil penelitian menunjukkan bahwa terdapat hubungan positif antara PRC dan resiliensi, namun tidak ditemukan hubungan antara NRC dan resiliensi. Ditemukan pula perbedaan yang signifikan antara skor PRC dan NRC laki-laki dan perempuan. Implikasi dari penelitian ini penting untuk didiskusikan dan dapat dimanfaatkan untuk ranah konseling remaja. ...... This study aims to understand the relationship between religious coping and resilience in adolescents with stress. Resilience is qualities within individual that enable them to go through difficult situation. Religious involvement in coping is called religious coping, which have two patterns, positive religious coping PRC and negative religous coping NRC. Researcher specifically constructed resilience measurement for this study using resilience characteristics from Earvolino Ramirez 2007 added with two characteristics from Wagnild and Young 1993. Religious coping is measured using Brief RCOPE which is developed by Pargament, Smith, Koenig, and Perez 1998. This study use quantitave method and involve 128 adolescent from 18 to 24 years. Results show that PRC and resilience relate significantly positive but no relationship between NRC and resilience. In addition, there is significant difference in PRC and NRC scores between male and female. This study has important implication to be discussed and can be used in adolescent counseling.

Abstrak :
Pernikahan akan sukses ketika masing-masing pasangan merasakan kepuasan sehingga terhindar dari perceraian (Lucas dkk, 2008). Kepuasan pernikahan akan diperoleh dengan mengatasi stres. Stres eksternal adalah stres yang berasal dari luar hubungan yang dapat mempengaruhi hubungan romantis dan tingkat kepuasan pasangan, dan dapat diatasi dengan melakukan dyadic coping (Randall Bodenmann, 2009; 2017). Upaya lain dalam rangka memperoleh dan mempertahankan kepuasan pernikahan adalah dengan melakukan religious coping. Tujuan penelitian ini adalah untuk mengetahui pengaruh stres eksternal terhadap kepuasan pernikahan dengan mediasi dyadic coping dan moderator religious coping. Partisipan penelitian adalah individu dari pernikahan taaruf yang merupakan pasangan suami istri (N=130, 65 pasangan) dan non-taaruf (N=138, 69 pasangan). Hasil penelitian menunjukkan bahwa dyadic coping secara signifikan positif memediasi pengaruh stres eksternal terhadap kepuasan pernikahan pada kedua kelompok partisipan. Negatif religious coping memoderasi secara signifikan negatif hubungan dyadic coping dan kepuasan pernikahan pada kedua kelompok partisipan. Namun religious coping positif hanya memoderasi secara signifikan positif hubungan dyadic coping dan kepuasan pernikahan pada pasangan non-taaruf. Penelitian lebih lanjut perlu dilakukan dengan jangkauan partisipan yang lebih luas untuk mendapatkan pemahaman yang lebih mendalam akan hubungan antar variabel penelitian. ......Marriage will be successful when each partner feels satisfaction in order to avoid divorce (Lucas et al, 2008). Marital satisfaction will be obtained by overcoming stress. External stress is stress that originates from outside relationships that can spill into a romantic relationship and affect the partners level of satisfaction, and can be overcome by coping with dyadic coping (Randall Bodenmann, 2009; 2017). Another effort in order to achieve and maintain marital satisfaction is by religious coping. The purpose of the study was to study the influence of external stress on marital satisfaction by mediating role of dyadic coping and religious coping as moderators. The participants of the study were individuals from taaruf (N = 130, 65 couples) and non-taaruf (N = 138, 69 couples) marriage. The results showed that significant positive effect of dyadic coping which mediated external stress on marital satisfaction in both groups of participants. Religious coping has signifficant negative effect in marital satisfaction in both groups of participants. However, positive religious coping only has significant positive effect in moderates the relationship between dyadic coping and marital satisfaction in individuals from non-taaruf marriage. Further research need to be done in the future in order to gain a deeper understanding on the topic.

Abstrak :
Nyeri kronis pada populasi dewasa muda dapat mengganggu aktivitas dan keberfungsian sehari-hari. Penderita nyeri bahkan terancam mengalami kehilangan fungsi tubuh tertentu apabila terlibat dalam pain catastrophizing. Berdasarkan fear-avoidance model, sifat cemas dapat mempengaruhi penderita nyeri untuk melakukan pain catastrophizing yang kemudian mengarah pada pemulihan yang tertunda. Peneliti lain mencoba mengembangkan model yang hanya fokus pada faktor negatif ini, dengan memasukkan faktor positif yang dapat membantu pemulihan nyeri individu, yaitu resiliensi. Stres yang dialami penderita nyeri kronis juga perlu diatasi. Salah satu caranya adalah dengan melakukan positive religious coping. Pada studi ini, penulis ingin melihat peran resiliensi dan positive religious coping sebagai moderator di antara interaksi sifat cemas dan pain catastrophizing, sedangkan negative religious coping dianalisis sebagai kovariat. Penelitian dilakukan terhadap 275 penderita nyeri di Indonesia berusia 18-35 tahun. Partisipan memberi persetujuan untuk mengikuti penelitian ini dan mengisi kuesioner yang menggambarkan pengalaman nyeri mereka. Hasil analisis regresi menunjukkan bahwa positive religious coping berperan sebagai moderator dalam interaksi sifat cemas dan pain catastrophizing, namun resiliensi tidak. Memiliki hubungan yang baik dengan Tuhan, sesama, dan diri sendiri dapat membantu penderita nyeri kronis dalam menghadapi nyerinya. Melihat hasil studi ini, profesional dapat mempertimbangkan positive religious coping sebagai salah satu sasaran intervensi saat menangani pasien nyeri kronis. ......Chronic pain in young adults can interfere with daily activity and functioning. Pain patients are threatened with dysfunction when they are engaged in pain catastrophizing. According to the fear-avoidance model, trait anxiety affects one’s involvement in pain catastrophizing, leading to delayed recovery. Other researchers tried to expand the model, which focuses only on the negative factors, by incorporating the positive factors, i.e., resilience, that can promote positive adaptation to chronic pain. The stress that chronic pain patients face also needs to be overcome. One of the strategies is using positive religious coping. In this study, the author examined the role of resilience and positive religious coping as moderators in the interaction of trait anxiety and pain catastrophizing, while negative religious coping is analyzed as a covariate. A total of 275 individuals with chronic pain aged 18-35 participated in this study. Participants informed their consent and filled out a set of questionnaires that described their pain experiences. The regression analysis results show that positive religious coping moderates the interaction between trait anxiety and pain catastrophizing, and resilience does not. Having a good connection with God or a higher being, as well as others and oneself, can help chronic pain patients deal with their pain. From this finding, professionals can consider positive religious coping an intervention target when helping chronic pain patients.

Abstrak :
Penelitian ini bertujuan untuk melihat adanya hubungan antara religious coping dan parenting Self-efficacy pada orangtua yang memiliki anak dengan Gangguan Spektrum Autistik (GSA). Partisipan penelitian ini adalah 147 orangtua anak GSA. Religious coping diukur dengan alat ukur Brief RCOPE yang telah dibuat dan dikembangkan oleh Pargament (1998). Parenting Self-efficacy diukur dengan alat ukur subskala efficacy pada PSOC scale yang dikembangkan oleh Johnston & Mash (1989). Hasil penelitian ini menunjukkan bahwa terdapat hubungan positif dan signifikan antara reiigious coping positif dan parenting self-efficacy. Sementara, tidak terdapat hubungan yang signifikan antara religious coping negatif dan parenting self-efficacy. The objective of this research is to investigate the relationship between religious coping and parenting self-efficacy in parents of children with autistic spectrum disorder. Participants of this research are 147 parents of children with autistic spectrum disorder. Religious coping was measured by measurement tools Brief RCOPE made and developed by Pargament (1998). Parenting self-efficacy was measured by measurement tools efficacy subscale of PSOC scale developed by Johnston & Mash (1989). The result indicates that there are positive and significant relations between positive religious coping and parenting self-efficacy. Meanwhile, there are no significant relations between negative religious coping and parenting self-efficacy.