God Diagnosed with Narcissistic Personality Disorder

This article endorses the contention that God suffers from a mental disorder, but challenges J. Henry Jurgens’ diagnosis of bipolar disorder as reported in The Onion (“God diagnosed with bipolar disorder”, 2001) and proposes narcissistic personality disorder instead. It uses the diagnostic criteria for narcissistic personality disorder from The Diagnostic and Statistical Manual of Mental Disorders—DSM-IV (American Psychiatric Association, Washington, DC, 1994) and various biblical citations in support of this diagnosis. It rejects the idea that a major personality change is reflected in the New Testament and claims that God did not experience a major transformation of his narcissistic personality structure as described by Heinz Kohut (Forms and transformations of narcissism, in A. P. Morrison, Ed., Essential papers on narcissism, pp. 61–87, New York University Press, New York, 1966/1986). However, it concludes that God’s creativity accounts for the stability of his narcissistic personality structure and helps to explain his lack of empathy toward human beings.

Exploring Recovery Perspectives in Individuals Diagnosed with Mental Illness

Using a phenomenological research design with a photovoice method, we aimed to understand the lived experience of eight individuals diagnosed with mental illness and identify factors affecting their recovery. We conducted focus group interviews whereby participants discussed their recovery, shared photographs taken of items symbolizing their recovery, and created personalized photobooks or scrapbooks. Data analysis yielded the following themes: (1) caring relationships, (2) leisure and outings, and (3) relaxation, stress reduction, and coping. Findings revealed factors influencing recovery from mental illness and can be used to develop person-centered and occupation-based interventions to promote recovery in clients with mental health issues.     

Introduction to Three Diagnoses of God

This brief article introduces the three articles diagnosing God by Helsel, Capps, and Carlin as examples of a skeptical strain that has been present throughout Judeo–Christian history, suggesting that psychology as an “interrogative” mode is a necessary counterpoint to theology’s dogmatic mode. The three articles are recommended on the basis of their heuristic value for instruction about mental illness, their playfulness and humor, and their potential for reshaping traditional images of God that have been harmful.     

Negative emotionality and relationships with God among religious Jewish Holocaust survivors

For those who believe in God, tragedy and misfortune often raise internal emotional and religious dissonance. Regardless of one's theological stance, emotional reactions to the Holocaust can be expected to elicit negative feelings towards God, resembling the reactions one would experience towards parents or caretakers who perpetrate or facilitate aggression. Coining the term “theistic object relations” to reflect the maturity level of relationship with God, it is posited that it is predicated on a safe and nurturing environment – paralleling the maturational development of healthy interpersonal interactions. In this context, survivors’ reactions are elaborated using the lens of parental abuse and neglect. Individual beliefs about God's role, while affecting the options for cognitive rationalisations among victims, are posited to have only minimal relevance to the expected negative emotionality. Variations in such reactions are explored from a psychoanalytic perspective within the intersectional context of trauma, divine providence, object relations development, and defence mechanism theory. Unresolved questions about the developmental hallmarks of theistic object relations are outlined insofar as they are relevant to our population.     

Service User Perception of and Satisfaction with Programs Having Higher Education and Employment Goals for People Diagnosed with Mental Illness

This study examined quantitative and qualitative outcomes of service users’ perceptions of and satisfaction with a program having higher education and employment goals. In a one-group post-test design, 48 participants with various mental health diagnoses completed a quantitative questionnaire and 29 of those participated in qualitative focus groups. Participants identified positive and negative aspects of the program and provided recommendations for change. Results indicated that service users with higher education and employment goals benefit from a multi-faceted program that includes person-centered individualized care, concrete, goal-directed activities, practitioners who are compassionate and knowledgeable, and plans addressing setbacks and obstacles.     

Alone with God

A patient deals with her cancer and its treatment through a life of the imagination, dreams and God. The author observes a toughness in her and strong feeling. She struggles to bear the aliveness of God as she wrestles with childhood memories of her own mother's death from the same disease. Prayers for her are experienced as sunbeam fibers and a kind of transfusion.     

The Morality System with and without God

What I set out to do is to cast some doubt on the thesis that, in Bernard Williams's words, any appeal to God in morality either adds nothing at all, or it adds the wrong sort of thing. A first conclusion is that a morality of real, inescapable and (sometimes) for the agent costly obligations, while being at home in a theistic metaphysic, does not sit easily with metaphysical, atheistic naturalism. The second conclusion is that Christine Korsgaard's impressive ethical project which is neutral towards theism and atheism fails in giving a satisfying account of such obligations. My final claim is that a theistic account in terms of a strong divine command theory might succeed where non- and atheistic accounts seem to founder.     

Distancing oneself from God: relationships with borderline personality symptomatology

Self-harm behaviour traditionally has been associated with borderline personality disorder. In this study, we examined the relationship between borderline personality symptomatology and intentionally distancing oneself from God as self-punishment, based on the assumption that such self-punishment may represent a form of self-harm behaviour. Data from four previous samples of primary care outpatients collected over a two-year period were combined (N?=?1511). Borderline personality was assessed with two measures: the borderline personality scale of the Personality Diagnostic Questionnaire-4 (PDQ-4) and the Self-Harm Inventory (SHI). Point-biserial correlation coefficients revealed that those who endorsed distancing oneself from God as punishment scored relatively higher on both the PDQ-4 (r?=?0.40, p?<?0.001) and the SHI (r?=?0.46, p?<?0.001). Similarly, when compared to respondents who denied ever having distanced themselves from God as punishment, those who did were more likely to exceed the clinical cut-off score on the PDQ-4 (47.3% vs. 10.9%, X^{2 ?}=?152.53, p?<?0.001) and the SHI (57.3% vs. 11.4%, X^{2 ?}=?224.12, p?<?0.001). Findings support our hypothesis that distancing oneself from God as punishment may be a form of self-harm behaviour associated with borderline personality symptomatology.     

Perceived relationship with God moderates the relationship between social comparison and body appreciation

Social comparison has been shown to contribute to the negative attitudes that most Western women have towards their bodies. However, minimal research has addressed the relationship between social comparison and body appreciation, which entails holding favourable opinions towards the body, accepting the body along with its deviations from societal beauty ideals, respecting the body by engaging in healthy behaviours, and protecting the body by rejecting unrealistic media appearance ideals. This study tested whether feeling loved and accepted by God would weaken the inverse relationship between social comparison and body appreciation among a sample of 186 female undergraduates. Results showed that frequent body-related comparisons were related to lower body appreciation, but this relationship was conditional upon the quality of women's perceived relationship with God. Results suggest that future research should explore interventions designed to create improved secure attachment relationships between clients and God.     

Assessing spiritual well-being: relating with God explains greatest variance in spiritual well-being among Australian youth

How do we set standards in assessing spiritual well-being (SWB)? Most measures provide only scores on arbitrary scales. Therefore, if the questions differ, the scores are likely to as well. This paper reports on two scales developed with 460 Australian secondary school students, with diverse cultural and religious backgrounds, from state, Catholic, Christian Community and independent schools. The four domains model of spiritual health/well-being was the theoretical base from which 12 items were developed to reflect quality of relationships with each of self, others, environment and God/the Divine. The instrument with the five top-scoring items in each domain, known as Spiritual Health And Life-Orientation Measure (SHALOM), has been sought for use in over 200 studies in 20 languages. The second-highest sets of five items were extracted and found to form statistically valid factors, for a new instrument called SWBQ2. As would be expected, the mean values for the factor scores varied between SHALOM and SWBQ2, overall and by school type. However, regression analyses of the lived experience scores showed that relating with God provided greatest explanation of variance in SWB, on both measures. A double-response method introduced for SHALOM was also used with SWBQ2 to compare each person’s lived experience with their ideals, better reflecting quality of relationships, rather than just the arbitrary scores. There was negligible difference in dissonance scores on the four factors in both measures, that is, in comparing the difference between ideals and lived experiences. This method showed consistency in the quality of relationships reflecting SWB, contrasted with variance shown using only lived experience, as mentioned above. Relating with God was again most influential on SWB. These findings have implications for methods used in assessing SWB as well as outcomes.     

When God Smites: Talking with Students about the Violence of God in Scripture

This article emphasizes the need for religious educators to address the issue of divine violence in Scripture with students, and it offers various pedagogical strategies for doing so. The focus is on violent Old Testament texts, with special attention given to the issue of Canaanite genocide. A general framework for structuring class time around divine violence in Scripture is proposed which includes (1) encouraging students to encounter violent biblical texts firsthand, (2) helping them understand why people find these passages problematic, and (3) offering various options for dealing with the potential problems these passages raise. In the second half of the article, significant attention is devoted to a number of practical considerations that should be taken into account when talking about this sensitive issue in class. A brief word about assessment is offered at the end.     

The role of attachment to God in secular and religious/spiritual ways of coping with a serious disease

This study investigated the role of security in one's attachment to God in relation to both secular and religious/spiritual ways of coping with a serious illness. The main objective was to test whether attachment to God and type of disease were related to secular coping strategies, when controlling for the effects of religious/spiritual coping. Study participants (N = 105) had been diagnosed either with cancer (i.e., an acute disease) and were under chemotherapy/awaiting surgery or with renal impairment (i.e., a chronic disease) and were attending dialysis. Results showed that secure attachment to God was uniquely related to fighting spirit, whereas insecure attachment to God was uniquely linked to hopelessness, suggesting that security, unlike insecurity, in one's attachment to God may impact favourably on adjustment to the disease. The only coping strategy related to type of disease was cognitive avoidance, which was linked to chronic disease.     

Factor Structure of the Illness Intrusiveness Rating Scale in Patients Diagnosed with Anxiety Disorders

The Illness Intrusiveness Rating Scale (IIRS) is a measure designed to assess the impact of illness on various domains of functioning (G. M. Devins, 1994). In anxiety disordered patients, illness intrusiveness ratings are higher than those of chronically ill medical patients, suggesting that the IIRS may have a different underlying structure in a sample of individuals with anxiety disorders. To examine this possibility, IIRS items were submitted to an exploratory and confirmatory factor analysis in 2 samples (total N = 294). These solutions were compared to solutions in chronically ill populations from a previous study. In the exploratory analysis, both a one-factor and a three-factor solution were identified, accounting for 42 and 61% of the variance, respectively. Confirmatory analyses showed adequate similarity between the three-factor structure of the IIRS from a medically ill population and the current three-factor structure, suggesting that elevated IIRS scores in anxiety disordered samples cannot be explained simply by a different structure of the instrument.     

The family roles of siblings of people diagnosed with a mental disorder: Heroes and lost children

In order to cope with the diagnosis of mental illness in a family member, siblings may be forced to adjust their roles in the family. Taking into account the crucial role that some siblings play in caregiving for the mentally ill especially when the parents are no longer available, it is imperative to develop awareness of their unique needs and address them. Thirty‐three adult siblings of people diagnosed with a mental disorder completed the Role Behaviour Inventory (RBI) and a general questionnaire including open‐ended questions regarding the roles they played in their families of origin. Findings from the inventory and general questionnaire suggest that the well siblings score higher on two roles, the Hero and Lost Child, and lower on the Mascot and Scapegoat roles relative to a comparison group (N = 33). Being a sibling caregiver emerged as a risk factor to assume certain dysfunctional roles in the family. Implications for future research and therapy are discussed.     

Was William James a Patient at McLean Hospital for the Mentally Ill?

Rumors that William James was a patient at McLean Asylum near Boston have persisted for several decades. I focus on the reasons why the question has been so difficult to answer in any definitive way; assess the evidence presented in support of the rumors; note that two different periods in James’s life (late twenties and early sixties) have been judged the most likely; and explore the diagnostic question as well: If he was in fact a patient, for what was he being treated? I also discuss evidence that his younger brother Robertson was a patient at McLean and consider the bearing of this evidence on the question of whether William James was a patient at McLean and on the diagnostic issue.     

I have cried to Him a thousand times,but it makes no difference: sexual abuse,faith, and images of God

Experiences of sexual abuse may lead to religious struggles and affect a person's faith. This study focused on how victims of sexual abuse describe their relationships with God and with other parishioners. Our interest was in sexual abuse that had occurred outside the religious congregation, not abuse perpetrated by a minister or any other representative of the church. Interviews conducted with seven women and one man were analysed using inductive thematic analysis. The informants described a wavering relationship with God and with the congregation. They felt that God had betrayed and abandoned them, and they struggled with different aspects of anger. These emotions made the informants feel different from, and sometimes excluded from, the Christian community. Along with these feelings, however, the informants expressed a strong longing for God and a need to feel protected by the congregation. All informants described the effect the abuse had on their faith as essential to their trauma, and as an issue they needed to work through to learn how to live with their experiences.     

Using Systems of Care to Reduce Incarceration of Youth with Serious Mental Illness

Youth with serious mental illness come into contact with juvenile justice more than 3 times as often as other youth, obliging communities to expend substantial resources on adjudicating and incarcerating many who, with proper treatment, could remain in the community for a fraction of the cost. Incarceration is relatively ineffective at remediating behaviors associated with untreated serious mental illness and may worsen some youths' symptoms and long-term prognoses. Systems of care represent a useful model for creating systems change to reduce incarceration of these youth. This paper identifies the systemic factors that contribute to the inappropriate incarceration of youth with serious mental illness, including those who have committed non-violent offenses or were detained due to lack of available treatment. It describes the progress of on-going efforts to address this problem including wraparound and diversion programs and others utilizing elements of systems of care. The utility of systems of care principles for increasing access to community-based mental health care for youth with serious mental illness is illustrated and a number of recommendations for developing collaborations with juvenile justice to further reduce the inappropriate incarceration of these youth are offered.     

Applying a Time‐Patterned Typology of Homelessness Among Individuals with Mental Illness

Identification of subgroups of the homeless populations, or typologies, has been an important research priority to guide homelessness services and policies. This study builds on previous typological research conducted in the general homeless population by focusing on individuals with mental illness to further delineate typologies within a more homogenous subset of the homeless population. A time‐patterned typology based on episodes of street and shelter homelessness over a four‐year period was applied to a sample of 246 individuals identified through mental health administrative records. Four groups were created based upon patterns of homelessness: 26.8% experienced homelessness for 4 years, 13.4% had one episode of homelessness but were no longer homeless at the end of the follow‐up, 48.4% had at least two episodes of homelessness, and 11.4% had a single episode of homelessness lasting 3 months or less. Findings from a multinomial logistic regression indicated that gender, presence of a psychotic disorder, substance abuse, and year of study enrollment significantly predicted group membership. Residential trajectories upon exit from homelessness and at the end of the four‐year follow‐up were examined. Implications for current policy and future research are discussed.     

Psychiatric Disorders in Clinical Genetics I: Addressing Family Histories of Psychiatric Illness

This is the first article of a two-part professional development series addressing genetic counseling for personal and family histories of psychiatric disorders. It is based on an Educational Breakout Session presented by the Psychiatric Special Interest Group of the National Society of Genetic Counselors at the 2006 Annual Education Conference. This article examines issues that arise in addressing family histories of psychiatric illness, while the second article in the series considers the generation and provision of individualized recurrence risks for psychiatric disorders. In this article we discuss the importance of managing uncertainty for affected individuals and their close family members who have been referred to genetics for a number of different indications. We then use four simulated cases to make recommendations about the scope and timing of discussions related to the psychiatric family history.     

Race-Related Differences in the Experiences of Family Members of Persons with Mental Illness Participating in the NAMI Family to Family Education Program

Families play an important role in the lives of individuals with mental illness. Coping with the strain of shifting roles and multiple challenges of caregiving can have a huge impact. Limited information exists regarding race-related differences in families’ caregiving experiences, their abilities to cope with the mental illness of a loved one, or their interactions with mental health service systems. This study examined race-related differences in the experiences of adults seeking to participate in the National Alliance on Mental Illness Family-to-Family Education Program due to mental illness of a loved one. Participants were 293 White and 107 African American family members who completed measures of problem- and emotion-focused coping, knowledge about mental illness, subjective illness burden, psychological distress, and family functioning. Multiple regression analyses were used to determine race-related differences. African American caregivers reported higher levels of negative caregiving experiences, less knowledge of mental illness, and higher levels of both problem-solving coping and emotion-focused coping, than White caregivers. Mental health programs serving African American families should consider targeting specific strategies to address caregiving challenges, support their use of existing coping mechanisms and support networks, and increase their knowledge of mental illness.