Spiritual pathology and religious coping as predictors of forgiveness

Spiritual pathology, religious coping, and dispositional forgiveness were investigated in two studies with graduate students at a Christian university-based seminary. Spiritual pathology was operationalised using measures of spiritual instability and spiritual grandiosity. Study 1 (N?=?194) examined patterns of correlation between positive and negative religious coping items, spiritual pathology, and dispositional forgiveness. Spiritual instability correlated with numerous positive and negative religious coping items while spiritual grandiosity did not. Dispositional forgiveness correlated with more positive than negative religious coping items. Study 2 (N?=?214) tested regression models with these variables. Spiritual grandiosity showed a significant quadratic (concave down) effect in predicting dispositional forgiveness while the linear effect was not significant. A hierarchical regression model showed positive religious coping, spiritual instability, and the quadratic effect for spiritual grandiosity each predicted unique variance in dispositional forgiveness after controlling for spiritual impression management. Negative religious coping was not related to dispositional forgiveness when included with these variables.     

Core religious beliefs and providing support to others in late life

A number of studies suggest that people who have strong social support systems at church tend to enjoy better mental and physical health. Yet little is known about the factors that promote strong church-based social support networks. The purpose of this study is to show that key religious beliefs may have something to do with it. A new construct—spiritual connectedness–is introduced for this purpose. Spiritual connectedness refers to an awareness of the bond that exists among all people and the sense of the interdependence among them. Data from a nationwide longitudinal survey of older people in the United States reveal that a strong sense of spiritual connectedness is associated with providing more emotional support and tangible assistance to fellow church members over time. The data further reveal that older people with a strong sense of spiritual connectedness are more likely to pray for others, as well.     

Predictors of spiritual struggles: an exploratory study

The purpose of the current study was to identify factors that predict spiritual struggles. It was hypothesised that factors from religious (e.g., God image, attachment to God, church attitudes, religious history), personal (e.g., neuroticism, pessimism, trait anger), social (e.g., social support, loneliness), and situational (e.g., negative appraisals) domains may predispose people to spiritual struggles during times of distress. Participants (309 undergraduate students) filled out questionnaires measuring relevant constructs and a two-step hierarchical multiple regression equation was generated separately for each of the four domains. Upon identifying significant predictors from each of the four domains, a final hierarchical regression equation revealed that: (1) more negative appraisals of a stressful situation, (2) an insecure ambivalent attachment to God, and (3) neuroticism significantly predicted unique variance in spiritual struggles beyond the effects of relevant religious variables, thus generally supporting the hypothesis that spiritual struggles are complex phenomena that stem from multiple factors.     

Clinical utility of the Cross-Cultural (Chinese) Personality Assessment Inventory (CPAI-2) in the assessment of substance use disorders among Chinese men

This study examined the clinical utility of the Cross-Cultural (Chinese) Personality Inventory (CPAI-2) in differentiating the personality characteristics of Chinese men with substance use disorders from other psychiatric patients and normal control participants. The CPAI-2 profile of 121 Chinese men with substance use disorders was contrasted with that of a matched psychiatric comparison group (n = 172) and a normal comparison group (n = 187). Multivariate analyses of variance and logistic regression results supported the utility of the CPAI-2 clinical scales, especially Pathological Dependence, Antisocial Behavior, and Depression, for assessing substance use disorders. The Pathological Dependence scale (cutoff T score of 64) achieved good sensitivity and specificity. Apart from the universal personality traits related to neuroticism, conscientiousness, and agreeableness found in Western studies, the indigenously derived CPAI-2 personality scales, including Family Orientation and Harmony, highlighted deficits in social adjustment and interpersonal relationship as important cultural features in the personality characteristics of these participants. The study provided a cross-cultural extension to research on the relationship between personality and substance use disorders and could assist clinicians in considering culturally relevant treatment approaches.     

Urban American Indian Youth Spirituality and Religion: A Latent Class Analysis

This article explores the interconnected spiritual, religious, and cultural worlds of the majority of American Indian (AI) youth who live in urban areas: their patterns of involvement in religion and Native spirituality and associated well‐being. Latent class analysis of data from 205 AI middle school students identified five distinctive classes using survey measures of religious affiliation, attendance at services, adherence to Christian and traditional spiritual beliefs, Native spirituality, and Native cultural practices. Two classes were Christian groups: one attending Christian churches and following Christian beliefs but uninvolved with Native beliefs, spirituality, or cultural practices; and a nominal Christian group affiliated with but not attending church and unattached to belief systems. Two groups followed Native beliefs and spiritual practices, one affiliated with the Native American Church and another unaffiliated with any church. The fifth, nonreligious group, had no religious affiliation, followed neither Christian nor traditional beliefs, and was uninvolved in Native spirituality and cultural practices. The two groups embracing AI spirituality reported better academic performance, more reservation contact, higher AI enculturation, and stronger bicultural orientations.     

Opposition from Christians to Myers–Briggs personality typing: an analysis and evaluation

Myers–Briggs personality typing is widely used in the Christian church as an aid to individual self‐understanding and spiritual formation. However, some Christian leaders have expressed doubt about its validity in understanding human personality and also opposition to its use in nurturing spiritual growth. The aim of the work reported was to identify and examine the reasons for this negative stance towards personality typing. It was achieved by content analysis of published writings and, in a few cases, by correspondence with persons known to have a critical stance. The analysis showed five principal areas of concern: misuse of personality typing in spiritual formation; personality typing as a simplistic analysis; personality typing as a restrictive pigeon‐holing; unethical use of personality typing; and the Jungian derivation of personality type theory. Evaluation of this unease reveals significant semantic and epistemological issues and also a concern that personality typing, while not denying the tenets of Christian belief, could rival them for primacy in the hearts and minds of Christians.     

Transforming churches: the lived religion of religious organizations in a contemporary context

ABSTRACT

This article analyzes patterns of transformation in a specific majority religious institution, the Evangelical Lutheran Church in Denmark (ELCD), through a case study of communicative actions related to new church practices. The argument is that the patterns most often identified in the study of the religion of late-modern individuals, which is an “ever-changing, multifaceted, often messy—even contradictory—amalgam of beliefs and practices” (McGuire 2008, 4), are also relevant when scholars describe changes at the level of religious organizations. Meredith McGuire’s concepts are supplemented with other discussions of the transformation of traditions in a contemporary context. Our research question is: what characterizes the communicative actions concerning the transformation of traditions within the ELCD today? The empirical material consists of communicative actions related to practices associated with Halloween and Valentine’s Day from two distinct contexts: 1) the public debate about the Church in the newspaper The Christian Daily and 2) public announcements in the official online Church calendar. This leads to a discussion of the creative agency of religious institutions as part of the complex pattern of contemporary religion. The article argues in favor of an increased focus on the development of new practices in churches as examples of lived religion at the level of institutional religion.     

Spiritual Transformation: A Phenomenological Study Among Recovering Substance Abusers

As a complement to an earlier quantitative investigation, this qualitative study was concerned with describing the lived experience of spiritual transformation within the context of a 12-month resident substance abuse recovery program called the Lazarus Project, which is sponsored by a southern U.S. Pentecostal-based congregation. We conducted phenomenological interviews with 10 participants (eight European-Americans; two African-Americans) who had been in the program from six to nine?months and asked that they describe their most important spiritual experiences that brought about change. A hermeneutical analysis found that a pattern of five overlapping themes emerged consistently across all 10 protocols to describe the meaning of the experience of spiritual transformation for these participants. The themes were: (1) “Sick and Tired”, (2) Unmerited Love, (3) “I’m Changing,” (4) Fast/Gradual, and (5) Destiny. The themes are discussed from an existential perspective and related to the literature on spiritual transformation as well as the earlier quantitative study at the Lazarus Project.     

Religiosity and Adolescent Substance Use in Central Mexico: Exploring the Influence of Internal and External Religiosity on Cigarette and Alcohol Use

This study explores the multidimensional nature of religiosity on substance use among adolescents living in central Mexico. From a social capital perspective, this article investigates how external church attendance and internal religious importance interact to create differential pathways for adolescents, and how these pathways exert both risk and protective influences on Mexican youth. The data come from 506 self-identified Roman Catholic youth (ages 14–17) living in a semi-rural area in the central state of Guanajuato, Mexico, and attending alternative secondary schools. Findings indicate that adolescents who have higher church attendance coupled with higher religious importance have lower odds of using alcohol, while cigarette use is lower among adolescents who have lower church attendance and lower religious importance. Adolescents are most at risk using alcohol and cigarettes when church attendance is higher but religious importance is lower. In conclusion, incongruence between internal religious beliefs and external church attendance places Mexican youth at greater risk of alcohol and cigarette use. This study not only contributes to understandings of the impact of religiosity on substance use in Mexico, but highlights the importance of understanding religiosity as a multidimensional phenomenon which can lead to differential substance use patterns.     

Exploring the trajectory of personal,moral and spiritual values of 16- to 18-year-old students taking religious studies at A level in the UK

This study set out to explore the trajectory of personal, moral and spiritual values of students taking Religious Studies at A level in the UK. A sample of 150 students completed a battery of measures at the beginning of their period of A level study and again at the end. The data found no difference over this period of time in personal values (purpose in life, self-esteem, and empathy) in some moral values (concerning anti-social behaviour and concerning substance use) and in levels of religious exclusivism or frequency of private prayer. The areas in which significant differences were observed were concerned with attitude toward sex and relationships, religious pluralism, belief in life after death, and mystical orientation. Between the ages of 16 and 18 years, following two years’ engagement with Religious Studies at A level, the participants became more liberal in their approach toward sex and relationships, less convinced about the truth claims of religious pluralism, less likely to adhere to traditional Christian teaching on life after death, and less open to mystical experience. They are also less certain of ever having had a religious experience, and less frequent in their practice of religious attendance.     

Teaching religious education as a second choice. The case of three male student teachers in Finland

This article explores the professional reflection of three male religious education (RE) student teachers during their one-year pedagogical training. The participants (n = 3) interviewed in this article were chosen on the basis of their self-report in the questionnaire in which they claimed no previous teaching experience. The participants were interviewed three times: at the beginning, in the middle and at the end of their one-year teacher education. The interviews were analysed with qualitative content analysis. The study showed some patterns in the student teachers reflections concerning developmental aims, professionalism, and convictions during the year. The article concludes that in RE teacher education developing pedagogical thinking should be accompanied with becoming aware of the role of personal life history and contextual situation play in the process of becoming a sound professional in RE.     

Social,Religious and Spiritual Capital and Physical/Emotional Functioning in a National Sample of African Americans

Spiritual and religious capital are forms of the broader construct of social capital. The present study, using probability‐based sampling methods, surveyed a national sample of African American adults to examine the relative contributions of spiritual and religious capital to their physical and emotional functioning. Analyses were conducted to determine if these constructs made a unique contribution above and beyond general social capital. African American men and women (N = 803) were interviewed by telephone. Hierarchical linear regressions revealed that, across the full sample, although social capital was a positive predictor of physical and emotional functioning (p < .05 and p < .001), neither religious nor spiritual capital made an additional contribution to these outcomes. However, the relationships among these variables differed for men and women. Among men, social capital predicted positive emotional functioning (p < .001) but not physical functioning; spiritual and religious capital made no additional contribution to either outcome variable. Among women, social capital predicted positive emotional functioning (p < .01) but not physical functioning. However, religious capital did make a significant additional contribution to the prediction of emotional functioning (ΔR², p < .01). Dividing the sample into different age groups did not produce any different findings from those found with the sample as a whole. Findings are discussed in terms of implications for church‐ and faith‐based health promotion interventions aimed at health disparities reduction. Copyright © 2011 John Wiley & Sons, Ltd.     

The Personal and Social Correlates of Spiritual Well-Being Among Primary School Teachers

A sample of 311 primary school teachers completed the Spiritual Health in Four Domains Index alongside the abbreviated revised Eysenck Personality Questionnaire and measures of religiosity. The data demonstrate that higher levels of spiritual health are found among older teachers who record low scores on the psychoticism scale and who practice religious faith through church attendance and personal prayer.     

Personality,prayer and church attendance among a sample of 11 to 18 year olds in Norway

A series of recent studies has employed various measures of Eysenck's dimensional model of personality alongside questions of frequency of personal prayer and church attendance. The consensus from these studies suggests it is psychoticism, rather than extraversion or neuroticism that is fundamental to a greater frequency of personal prayer and church attendance. The present study tested the generalizability of these findings by examining the association between measure of personal prayer and church attendance and the Revised Eysenck Personality Questionnaire among a sample of 479 11- to 18-year-old Norwegian school children. For the total sample a significant association was found between a greater frequency of both personal prayer and church attendance and lower psychoticism scores. These findings are consistent with previous research and with Eysenck's theory regarding individual differences in social attitudes.     

Grief among near-death experiencers: pathways through religion and meaning

This study has three specific aims. The first is to see if social relationships in the church influence social relationships in the secular world. Data from a longitudinal nationwide survey provide support for this view. The second goal is to see if church-based social relationships are more likely to arise from church teachings at worship services or through informal reinforcement by fellow church members (as assessed by spiritual support). The findings suggest that informal spiritual support is more likely than attendance at worship services to bolster social relationships in the church. The third goal is to explore the influence of race. The results reveal that African Americans and Caucasian Americans get the same amount of support from secular social network members. However, the data further reveal that secular social ties among African Americans can be attributed to the social relationships they maintain in the church, but the same is not true for Caucasian Americans.     

Gods or rituals? Relational faith,spiritual discontent,and religious practices as predictors of hope and optimism

The current study investigates the incremental validity of a variety of functional religiosity variables such as religious practices, organizations, and self-designations as religious or spiritual, and content variables such as spiritual attachment to one's deity, meaning-making, values/beliefs, and faith maturity to predict unique variance in measures of hope and optimism, above and beyond the variance predicted by the five-factor model of personality. Hierarchical regression analyses revealed that positive and negative relational percepts with a deity, religious denomination, levels of spiritual commitment and meaning-making predicted significant incremental variance in various aspects of hope and optimism, above and beyond the variance predicted by a measure of the five-factor model of personality. Private prayer, attendance at religious services, congregational support, and identity as a religious person did not predict incremental variance in overall hope and optimism. Exploratory analyses indicated significant gender differences in the patterns of incremental criterion validity of the religiosity variables. The results are discussed in light of expectancy-value models of religiosity.     

The relationship between NEO personality factors and Hoge’s Intrinsic Religious Motivation

Personality traits have shown variable relationships to measures of religious motivation. For example, Costa and McCrae (1985) and McCrae and Costa (1999) suggested that individuals who are high in agreeableness and conscientious gravitate toward religion once they ‘meet’ with religion as a cultural identity Openness to experience involves varied expressions including sensitivity to aesthetics, and egalitarian values (e.g. McCrae and Costa 1996). As such, it has been shown to be negatively correlated with measures of religious fundamentalism, and positively correlated with intrinsic religious motivation. However, other reviews have found only small correlations between personality and religious motivation. Our study was designed to test the relationships among the Big 5 personality factors with Hoge’s Intrinsic Religious Motivation in an undergraduate sample. Results showed that only openness to experience and intrinsic religious motivation were significantly correlated, providing further support for the idea that religious motivation and personality factors may require further research elaboration.     

宽恕与人格特征关系的研究综述

宽恕是积极心理学研究的最热点内容之一,大量研究都表明宽恕与个体的人格特征具有密切的关系。本文详细探讨了宽恕与大五人格、共情、自尊及宗教性和精神性等人格特征之间的关系,最后对宽恕与人格的研究进行了总结和研究展望。     

Religious/Spiritual Well-Being,Coping Styles,and Personality Dimensions in People With Substance Use Disorders

Religiosity and spirituality have been found to be negatively associated with a range of addictions. It has been suggested that religious/spiritual well-being might play an important role in the development, course, and recovery from addictive disorders. A sample of addiction in-patients (N = 389) was assessed using the Multidimensional Inventory for Religious/Spiritual Well-Being (MI-RSWB) and compared with a matched group of nonaddicted community controls (N = 389). RSWB was found to be substantially lower in people with substance use disorders compared to the normal sample. Discriminate functional analysis showed that Experiences of Sense and Meaning, General Religiosity, and Forgiveness were the dimensions of RSWB that strongly distinguished the groups. Within the group of people with substance use disorders, RSWB was strongly positively associated with the personality dimensions of Conscientiousness, Agreeableness, and Openness as well as Sense of Coherence and positive Coping styles. The study suggests that therapeutic intervention programs focusing on building a positive and meaningful personal framework, akin to that of a religious/spiritual orientation, may contribute to positive outcomes in addiction treatment.