dataset. Then, the path coefficients of the indirect effect model were estimated 2,000 times. The estimates of each path coefficient were then used to calculate mean and standard error of the indirect effects across the 2,000 bootstrap samples. If the 95% confidence interval (CI) of the mean indirect effect does not include zero, the indirect effect is considered statistically significant at the .05 level. Results indicated that positive religious coping partially explained the relationship between the two predisaster religiousness variables and PTG, but not GPD and PTS. Similarly, positive religious coping partially explained the influence postdisaster frequency of church attendance and importance of religion had on PTG (Table 5). Discussion We examined the role of religiousness and religious coping in the lives of low-income women four years after Hurricane Katrina. Confirming our hypothesis, those who engaged in negative religious coping presented higher level of GPD, after controlling for their baseline functioning. Consistent with past research on the role of religious beliefs (Pargament et al., 1998), when the adversity was interpreted as resulting from the wrath or punishment of God directed to oneself or from demonic involvement, or if the adversity led to spiritual tension, questioning, or discontent, there was a higher risk for psychological disturbance. It will be important for future studies to determine whether the higher levels of psychological disturbance are the cause or the consequence of negative attributions, as GPD may negatively bias survivors’ beliefs and attitudes. Likewise, GPD and negative religious attributions may both be proxy indicators of additional, unmeasured variables (e.g., chronic stressors). We found no associations between religious coping and longer-term PTS after controlling for baseline GPD and other covariates.
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