02139nas a2200325 4500000000100000008004100001260007600042653001300118653001100131653001100142653001100153653002200164100001800186700001700204700003000221700001800251700001800269700001900287700001900306700001600325700002200341700002400363700002000387245010300407300001200510490000700522520125600529022001401785020001401799 2004 d c07/2004bSociedad Española para el Estudio de la Ansiedad y el Estrés10aReligion10aCoping10aStress10aTrauma10aSocial adjustment1 aMyriam Campos1 aDarío Páez1 aPablo Fernández-Berrocal1 aJ.J. Igartúa1 aDoris Méndez1 aSilvia Moscoso1 aCoral Palomero1 aJ.A. Pérez1 aMiriam Rodríguez1 aJesús Salgado-Velo1 aCristina Tasado00aReligion as a form of coping with stressful and traumatic events: The case of March Eleven bombing a287-2980 v103 aThis paper examined the psychosocial effects of the participation in religious public and private (prayer) rituals using data about March- Eleven bombing. The longitudinal studies in March Eleven contrast all these functions but social control. Evidence support all this functions, with the exception of anxiety regulation for prayer and social cohesion for worship ceremonies. Participants that reports a higher level of prayer and participation on worships ceremonies one week after M-11 at three weeks follow-up also reports higher level of altruistic coping, higher acceptance coping and higher search for social support, emotional expression and re-evaluation coping and was associated with collectivistic and benevolent values. Higher prayer and participation in worship ceremonies predict positive affect, positive self-concept but higher perception intrapersonal, interpersonal and social benefits of traumatic reaction were related only to prayer and participation in secular rebellion rituals, confirming that both types of rituals reinforce well-being. At two months follow-up higher levels of prayer one week after M-11 predict lower loneliness three weeks after and a more positive perceived emotional and social climate two months later. a1134-7937 a2174-0437