Longitudinal analyses of religious and spiritual development among seminary students

We conducted a longitudinal study of spiritual development among a sample of graduate-level seminary students (N = 119) at a religiously affiliated university in the Midwest. Seven longitudinal hypotheses were tested based on a relational model of spirituality (Shults & Sandage, 2006). Over time, we expected that the seminary context would facilitate increases in students’ questing, intrinsic religiosity, spiritual well-being, spiritual openness, and spiritual activity. Furthermore, increases in intrinsic religiosity were hypothesised to lead to improvements in spiritual well-being, spiritual openness, realistic acceptance, and spiritual activity. Finally, we proposed that increases in spiritual questing would lead to greater spiritual openness and activity but decreased spiritual well-being. The results provide general support for these hypotheses and an empirical picture that differentiates intrinsic religiosity from questing.     

Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Symbolism as an expression of religious spiritual development amongst the deaf

Data provided by Indian Census 2011 point to a staggering population of 18 million deaf people in the country. It becomes imperative to explore how the deaf integrate religious spiritual development in their lives since disability of hearing and speech adds an extra brunt on the psyche by limiting its linguistic expression. The essence of religious spiritual development can be understood as the faith that drives a person and guides him or her in times of happiness and grief. Religious spiritual development has been mostly studied amongst the able-bodied and it becomes essential to understand how the congenitally deaf integrate it in their lives. The participants in the study were 40 deaf children and 40 able-bodied children age ranging (10–16?years). The main aim was to explore the religious spiritual development of these children via theme-based content analysis of drawings. Results reveal unique patterns of symbolic manifestations for the two groups.     

Dimensions of religious/spiritual well-being and schizotypal personality

Dimensions of religious/spiritual well being (RSWB; such as hope, forgiveness, or general religiosity) have been examined comprehensively, and its positive relation to subjective well-being has been confirmed. However, there also might be facets of RSWB linked to mental illness (e.g. delusional ideas). The aim of the present study was to investigate the association between different dimensions of RSWB, magical thinking as an indicator of schizotypy and Eysenck´s three personality factors (psychoticism, extraversion, neuroticism), as there might be facets of RSWB also linked to mental illness (e.g. delusional ideas). One hundred and two undergraduate students (53 female, 49 male) completed the Multidimensional Inventory of Religious/Spiritual Well-Being (MI-RSWB), the Eysenck Personality Questionnaire in short version (EPQ-RK) together with the Magical Ideation Scale. Results indicate that facets of RSWB based on magical thinking could also be understood as neurotic symptoms. This underlines the hypothesis, that there might be pathogenetic as well as salutogenetic aspects of religiosity/spirituality associated with personality and subjective well-being.     

Gender and age differences in spiritual development among early adolescents

ABSTRACT

The current study examined age and gender effects on spiritual development among early adolescents. A total sample of 416 Czech adolescents, age ranged from 11 to 15 years, was analysed for the study. Data was collected employing a non-experimental survey design by utilizing a self-administered questionnaire. A series of independent t-tests were performed to determine whether there were significant age and gender differences across the spirituality indicators: spiritual well-being, spiritual belief, and experiential spirituality. Results indicated that 11-year-old adolescents were more likely to demonstrate a higher level of spiritual well-being and spiritual belief compared with those 15-year-old; while 15-year-old adolescents were more likely to score high in experiential spirituality than their younger counterparts. Regarding gender, girls were more likely than boys to demonstrate a higher level of spirituality score. Practitioners in education and psychology should be mindful of the use of spirituality interventions applying the respective forms and practices according to age and gender to better promote positive youth development.     

Alternative religion kids: spiritual and cultural identity among children and youth involved with new religious movements

ABSTRACT

The term ‘new religious movement’ (NRM) has come to replace the more provocative term ‘cult,’ however this shift of scholarly language has not resulted in a softening of public perception towards those in religious groups perceived as ‘weird’. This perception leaves a distinct mark on the identities of children raised in these communities.Children from alternative and controversial religions comprise a unique subculture.. The experience of growing up in a new religious movement has an important impact on a young person’s cultural and spiritual identity. Drawing on and expanding Useem and Downie’s model of ‘third culture kids’ (TCKs) the model of ‘alternative religion kids’ (ARKs) is developed. It is proposed that ARKs are a subculture in their own right and share a sense of belonging and identity based on their experience of being religious ‘others’. ARKs may be able to connect through a powerful, shared experience not paralleled with other peers.     

Childhood exposure to emotional abuse and later life stress among Kenyan women: a mediation analysis of cross-sectional data

Background and objective: We explore whether perceived stress among Kenyan mothers is predicted by childhood exposure to emotional abuse – both witnessed among parents and experienced directly. Further, we explore whether this association is mediated by social support, family functioning and polygynous marriage.

Design: We used cross-sectional data from a systematic random sample (n?=?1974) of mothers in semi-rural Kenya.

Methods: Data were collected using validated scales and trained interviewers. Analyses were conducted using bootstrapped structural equation models and fixed-effects linear regression models, controlling for age and household wealth.

Results: Reported experience of emotional abuse – both directly experienced and observed among household adults – was high in the present population (72.5% and 69%, respectively). Perceived stress among women was significantly higher if they were exposed to more emotional abuse during childhood (p?<?.001). Lower social support, worse family functioning and higher rates of polygynous marriage mediated pathways between emotional abuse exposure during childhood and adult perceived stress.

Conclusion: Future research should investigate whether social integration, identity formation and self-esteem underlie observed dynamics in sub-Saharan Africa. Efforts to promote social integration and support should target children currently experiencing emotional abuse, and may include child-targeted high quality television programing and adult-targeted media and celebrity campaigns.     

The lived experience of spiritual abuse

Over the years there has been considerable research investigating the controversial issues of cult recruitment, “mind control” and post-group difficulties of ex-members from a variety of religious groups. However, the less-well-defined phenomenon of “spiritual abuse” is still under-researched as a specific phenomenon. This is particularly evident in the lack of studies exploring the subjective, internal experience. This study reports on the lived experiences of six individuals who left five different religious groups that were essentially Judeo-Christian in their orientation. An Interpretative Phenomenological Analysis (IPA) revealed six core themes throughout the participant narratives. They consist of “Leadership representing God,” “Spiritual bullying,” “Acceptance via performance,” “Spiritual neglect,” “Manifestation of internal states,” and “Expanding external/internal tension.” These are offered as a foundation to answer the question What can be described as the lived experience of spiritual abuse? The findings suggest that spiritual abuse is a multi-faceted and multi-layered experience that is both process and event, affecting the bio/psycho/social and spiritual domains of an individual.     

Practitioners' accounts of religious and spiritual dimensions in bereavement therapy

This study explores religious and spiritual dimensions in bereavement therapy through in-depth qualitative interviews with 12 therapists for whom bereavement work constituted a major part of their therapeutic role. Information was gathered on the conceptualization of religious and spiritual issues, the perceived influence of therapists' beliefs on their practice and the therapeutic processes that occur in work with religious and spiritual issues. Interpretative Phenomenological Analysis was used to analyse the data, examining associations between these areas as well as highlighting the diversity of experiences and viewpoints. The multi-dimensional role of the therapeutic relationship was highlighted by participants as well as the perceived limitations of many theoretical models of therapy and bereavement in working with religious or spiritual issues. Some therapeutic processes were described in terms of the exploration of belief systems that have been challenged by bereavement and the re-creation of personal meaning. Implications for therapeutic practice and further research are discussed.     

Working with religious and spiritual athletes: Ethical considerations for sport psychologists

With a growing number of sport performers revealing their religious and spiritual beliefs, it is becoming increasingly important for sport psychologists to recognize and appreciate the values (and value systems) to which such beliefs are attached. Using the RRICC model (Plante, 2007) as a framework for discussion, and through the lens of cultural praxis, the purpose of this article is to highlight ethical issues for sport psychologists when working with religious and spiritual athletes. The RRICC model addresses the ethical principles of respect, responsibility, integrity, competence, and concern. It is hoped that a discussion of these guidelines will help sport psychologists better navigate the often challenging landscape of working with athletes whose everyday lives and identities are grounded in religious and spiritual association.     

Childhood sexual abuse trauma-causing dynamics experienced by women survivors: A scoping literature review

This scoping literature review reports on the major themes to emerge from 23 retrospective studies on the trauma-causing dynamics experienced by women survivors of a historical childhood sexual abuse (CSA) trauma. We identified the studies from searching the following data bases for the period 1983–2016: EbscoHost (Academic Search Premiere, Africa-Wide Information, E-Journals, ERIC, PsycARTICLES, PsycINFO, SocINDEX), SAePublications, Science Direct, CrossRef (APA PsycNET), Google scholar (ResearchGate), PubMed Central, and Cochrane Reviews. For the selection criteria, we included empirical studies on self-reported trauma-causing dynamics experienced by women survivors, without restriction on method of study. Results from the thematic analysis of findings suggest the women survivors appear to be living with historical traumatic sexualisation, betrayal of trust, social stigmatisation, powerlessness, developmental arrest, and revictimisation. Historical traumas should be considered in counselling support interventions with women self-reporting CSA.     

Meaning-creation,selfhood, and religion: From religious metanarratives to spiritual self-narratives

Abstract

This paper attempts to support the idea that the psychology of religion might be developed as an applied branch of cultural psychology. The scope of the argument is both theoretical and empirical. On the one hand, it is argued that religion functions as the most powerful semiotic system which provides subjects with metaphors, narrative frameworks, rituals and other cultural resources for personalised meaning-construction and life-designing. On the other hand, it is illustrated with an exploratory qualitative study how a specific type of community, a Catholic Seminary, produces a particular set of religious symbols and how their members write their narrative identities in multiple and unstable ways through dialectical tensions and creative self-invention. Thus, the psychology of religion becomes a fruitful laboratory to further investigate the mutually generative interplay between culture and self in order to better understand the plastic process of continuous self-identity formation and transformation.     

Faith development theory and spiritual direction

Faith development theory has been widely discussed by religious educators and pastoral ministers. However, studies on Fowler's theory and spiritual direction are sparse. This article explores the possibility of integrating faith development theory and spiritual direction. After introducing Fowlers's understanding of faith and his structural theory of faith development, the author highlights the insight of Fowler's theory and its applicability in spiritual direction. Specifically, recipients and goal of direction, assessment in direction, and faith of directions are discussed.     

Emotions and suicidal ideation among depressed women with childhood sexual abuse histories

Depressed women with sexual abuse histories have a heightened risk of suicidal ideation (SI), which may be only in part attributable to psychiatric symptoms of depression and posttraumatic stress disorder (PTSD). Emotions and SI were studied among 106 women with histories of childhood sexual abuse enrolled in treatment trials for major depression. Assessments were conducted at baseline, 10, 24, and 36 weeks. Sadness, guilt, and shame-proneness were associated with self-reported and observer-rated SI across time after adjusting for depressive and PTSD symptoms, suicide attempt history, and sociodemographic characteristics associated with SI. These findings highlight the need for clinical attention to self-directed negative emotions to potentially reduce suicide-related risk.