Abstract
This article provides a comprehensive theoretical analysis of the neuropsychological impact of religion on the development and maintenance of resilience among Ukrainians during the full-scale war. Drawing on interdisciplinary research in psychology of religion, neuroscience, clinical psychology, and social sciences, the paper highlights the significant role of spiritual practices in coping with war-related stress. The review synthesizes findings from international and Ukrainian studies demonstrating that prayer, participation in liturgies, pilgrimages, and religious media engagement contribute to reducing anxiety, depressive symptoms, and post-traumatic distress. The article emphasizes key psychological mechanisms of religious influence, including meaning-making and existential support, fostering a sense of control or trust in a higher power, activation of prosocial coping strategies, and mobilization of community-based social support. Neuropsychological aspects of religious experience are analyzed through evidence of changes in brain functioning and hormonal regulation: activation of the prefrontal cortex and anterior cingulate cortex, reduced amygdala reactivity, strengthened top-down emotional regulation, decreased cortisol levels, and increased oxytocin. These processes suggest that religious practices may trigger neuroplasticity, enhancing cognitive and emotional regulation under conditions of chronic stress. Special attention is paid to the Ukrainian context, where religion functions not only as an individual but also as a collective survival resource — from prayers in trenches and evacuation trains to pilgrimages across Europe for peace. The findings illustrate that for many citizens, faith becomes a “psychological shield” that helps maintain internal balance, reduce fear, and sustain hope for the future. At the same time, the ambivalence of religious coping is addressed: positive coping (trust, hope, reframing) has a protective effect, whereas negative coping (doubts in divine support, feelings of abandonment) may exacerbate psychological crises. The article proposes an integrative model of religion as a psychosocial and neuropsychological resilience resource, combining cognitive, emotional, social, and biological levels. The conclusions have practical significance for psychological assistance and psychotherapy in wartime, particularly in the development of spiritually oriented support programs for civilians, military personnel, and displaced persons, as well as in fostering collaboration between psychologists and clergy in psychosocial rehabilitation.
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