Intensive care unit (ICU) hospitalisation causes great emotional distress to relatives in Greece (Plakas, Cant, & Taket, 2009) and internationally (Agard & Harder, 2007; Hughes, Bryan, & Robbins, 2005; Kutash & Northrop, 2007). Two studies conceptualised this emotional state as anticipatory grief (Coulter, 1989; Plakas et al., 2009). Paparrigopoulos et al. (2006) found that relatives of ICU patients in Greece suffered depressive and posttraumatic stress throughout the hospitalisation. Research has identifi ed religiosity to be among relatives' coping resources (Casarini, Gorayeb, & Filho, 2009; Chan & Twinn, 2007; Johansson, Hildingh, & Fridlund, 2002; Koller, 1991; Patel-Chua, 1996). However, very little is known about the ways in which religion helps in coping. This paper addresses that gap by presenting and discussing relatives' experiences of religiosity as a coping mechanism.
BACKGROUND Defi nitions of religiosity and spirituality
Religiosity and spirituality are terms that have been used interchangeably in the literature. However, it has been argued that they were wrongly considered synonymous (Burkhart & Hogan, 2008; Lee & Newberg, 2005). Spirituality is a broad concept encompassing practices, beliefs and attitudes toward mystical forces, or a higher power (Krebs, 2001), personal meanings and explanations (McSherry & Jamieson, 2011) which help to construct a meaning and purpose in life (Burkhart & Hogan, 2008; Yick, 2008), and is not associated necessarily with faith in a 'God'. Religiosity is associated with human expression of the rites and rituals of a particular faith tradition and with a form of God (Burkhart & Hogan, 2008, p. 928) and is limited to those practices, beliefs and attitudes which are part of an organised religious activity (Bjarnason, 2007).
In Christian religion, for example, God is the cosmic life regulator and the centre around which all revolve. As Yick (2008) argues, religiosity can be affected by culture and ethnicity; this might have been the case in Greece, where the culture is interlinked with the Greek Orthodox Christian faith. Christianity fl ourished in Greece nearly 2000 years ago; earlier than many other countries in the world. Greeks carry on a rich Christian Orthodox cultural tradition; there is a close link between religion, national identity and the state. Rosenbaum (1991) studying the health meanings and practices of Greek-Canadian widows observed that religiosity was central in their lives. The signifi - cance of religion and faith to God in Greek life is also evident in the fi ndings of a 2005 survey in 65 countries; Greeks were the most religious people among western Europeans and the eight most devout in the world. Eighty six per cent of Greeks self-defi ned themselves as religious whereas the Western European average was 60% (Voice of the People, 2005).
Religiosity and coping
Religiosity, prayer and faith to God have been widely used in coping with health related problems. Baldachino and Draper (2001) reviewing studies examining coping behaviours, found that an important coping strategy for patients and their relatives was praying and performing religious practices and rituals. Kloosterhouse and Ames (2002) found that religious activities, i.e., church attendance, and beliefs were a source of strength and hope, and gave parents of ill children a sense of meaning and purpose. Treloar (2002) highlighted that faith in God helped people with disabilities and their relatives to cope better, and using the bible provided meaning for their lives. In relation to relatives of critically ill patients, research on coping (Casarini et al., 2009; Chan & Twinn, 2007; Jamerson et al., 1996; Johansson et al., 2002; Koller, 1991) and hope (Patel-Chua, 1996) has shown that religious activities such as praying, church attendance, faith to God and religious beliefs are important coping strategies and a source of hope. …