The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

The Perceived Benefits of Religious and Spiritual Coping Among Older Adults Living with HIV/AIDS

Although religious and spiritual beliefs and practices have been frequently associated with greater psychological well-being among illness populations, little is known about the specific benefits individuals perceive they receive from these beliefs and practices. This issue was examined in interviews with 63 older HIV-infected adults. Participants reported a variety of benefits from their religious and spiritual beliefs and practices, including: (1) evokes comforting emotions and feelings; (2) offers strength, empowerment, and control; (3) eases the emotional burden of the illness; (4) offers social support and a sense of belonging; (5) offers spiritual support through a personal relationship with God; (6) facilitates meaning and acceptance of the illness; (7) helps preserve health; (8) relieves the fear and uncertainty of death; (9) facilitates self-acceptance and reduces self-blame. These perceived benefits suggest potential mechanisms by which religion/spirituality may affect psychological adjustment.     

Gross gods and icky atheism: Disgust responses to rejected religious beliefs

Disgust is an emotional response that helps to maintain and protect physical and spiritual purity by signaling contamination and motivating the restoration of personal cleanliness. In the present research we predicted that disgust may be elicited by contact with outgroup religious beliefs, as these beliefs pose a threat to spiritual purity. Two experiments tested this prediction using a repeated taste-test paradigm in which participants tasted and rated a drink before and after copying a passage from an outgroup religion. In Experiment 1, Christian participants showed increased disgust after writing a passage from the Qur'an or Richard Dawkins' The God Delusion, but not a control text. Experiment 2 replicated this effect, and also showed that contact with an ingroup religious belief (Christians copying from the Bible) did not elicit disgust. Moreover, Experiment 2 showed that disgust to rejected beliefs was eliminated when participants were allowed to wash their hands after copying the passage, symbolically restoring spiritual cleanliness. Together, these results provide evidence that contact with rejected religious beliefs elicits disgust by symbolically violating spiritual purity. Implications for intergroup relations between religious groups is discussed, and the role of disgust in the protection of beliefs that hold moral value.     

Spiritual and Ethical Beliefs of Humanists in the Counseling Profession

Considerable controversy has been waged over the spiritual and ethical beliefs of humanism. A survey of humanist counselors was conducted on selected spiritual and ethical beliefs. The results showed that ethical/spiritual pluralism best characterized the humanists' stance. The findings are discussed within the context of historical and contemporary schools of humanism.     

Reprint of: 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.     

Reconciling Spiritual Values Conflicts for Counselors and Lesbian and Gay Clients

Counselors and lesbian and gay clients experience parallel values conflicts between religious beliefs/spirituality and sexual orientation. This article uses critical thinking to assist counselors to integrate religious/spiritual beliefs with professional ethical codes. Clients are assisted to integrate religious/spiritual beliefs with sexual orientation.     

Exploring Spiritual Beliefs in Relation to Adlerian Theory

According to M. T. Burke et al. (1999), 1 key counselor competency regarding spirituality is the ability to explore one 's own religious and spiritual beliefs as a means to enhance sensitivity, understanding, and acceptance of such beliefs (as cited in G. Miller, 1999). In addition, an important part of professional development is said to involve ideological consistency between one's values and theoretical stance (T. M. Skovholt & M. H. Ronnestad, 1992). This article describes 1 counselor's exploration of her spiritual beliefs in relation to Adler's (H. L. Ansbacher & R. R. Ansbacher, 1956) theory of counseling and human development in an effort to move toward ideological consistency and to enhance competence in addressing spiritual dimensions of clients' development.     

Atheism and Nonspirituality as Diversity Issues in Counseling

Counseling professionals have begun to realize that, in order to be as effective as possible, counselors must explore and understand the spiritual and religious beliefs of their clients. The literature on client belief systems and diversity, however, does not include discussion of individuals without religious or spiritual beliefs. The purpose of this article is to (a) suggest that atheism and nonspirituality should be included in the multiculturalism conversation and (b) offer ways that counselors might effectively help and nurture such clients.     

Generation to Generation: Passing on Religious and Spiritual Beliefs and Practices

Many families face difficulties in maintaining healthy relationships. Past research has identified that religious and/or spiritual beliefs and practices can enhance family well-being. Research has also shown that religious and/or beliefs and practices can shape the aging process. Yet there exists little information on the methods through which religious and/or spiritual beliefs are passed on to future generations. This study utilized Eriksonian conceptual ideas, and grounded theory methods to conduct interviews with 13 older adults on the process through which religious and/or spiritual beliefs are passed on to children and grandchildren. Ideas are discussed for practitioners based on study findings.     

Spiritual Disposition and Understanding Illness

Although Dull and Skokan (1995) proposed a cognitive model of the effect of religion on health, they neglected to clearly identify the multi-dimensional nature of religion as a cognitive schema. The present paper identifies various aspects of spiritual disposition (defined as personality and beliefs) that can play a role in an individual’s adaptation to illness. Specifically, this paper reviews the factors of religious doctrine and affiliation, spiritual beliefs, religious orientation, God locus of control, faith and hope as aspects of a spiritual disposition and explores how they can function as resources and/or negative factors in the process of adjustment to illness. Implications for clinical health care (e.g., pastoral counsellors) are drawn from this review.     

Supernatural beliefs: Considered adaptive and associated with psychological benefits

Supernatural beliefs include peculiar beliefs, which are often considered a sign/symptom of psychopathology (e.g., Psi, remote viewing), religious/spiritual beliefs (e.g., angels), and fate beliefs (e.g., everything happens for a reason). We addressed limitations in the empirical literature by investigating, among a psychologically healthy community sample (n = 189) the perceived adaptivity of supernatural peculiar, religious/spiritual and fate beliefs. Results demonstrated that supernatural beliefs were considered adaptive (important, having a positive impact, serving understanding and hedonic functions). Perceived adaptivity, especially the understanding function, was consistently associated with psychological benefits (more life satisfaction, emotional clarity and positive affect, less negative affect, depression and perceived stress). Perceived adaptivity and associations with psychological benefits did not differ by belief type. The current study suggests that supernatural beliefs, broadly, and peculiar beliefs, specifically, are potentially adaptive in several ways, and associated with psychological benefits.     

An Exploratory Study of HIV+ Adolescents’ Spirituality: Will You Pray with Me?

The aims of the study were (1) to determine whether adolescents find it acceptable to have physicians explore their spiritual beliefs as part of their medical care, (2) to characterize the role of spirituality and religious beliefs in adolescents with and without HIV, and (3) to examine associations between spirituality/religion and quality of life. Adolescents receiving their medical care at an urban Adolescent Health Clinic completed a study-specific questionnaire about spiritual inquiry by their physician, the Brief Multidimensional Measurement of Religiousness/Spirituality, and the Pediatric Quality of Life Inventory 4.0. Chi-squared analysis, Fischer’s exact test, and t tests were used to assess associations. A total of 45 participants enrolled: 19 HIV+ (53% vertical transmission) and 26 HIV?; mean age 17.2 years; 80% African American. Four out of 45 (9%) had ever been asked by their doctor about their spiritual/religious beliefs, and only 8 (18%) had ever shared these beliefs with their healthcare provider. Most teens wanted their provider to ask them about their spiritual beliefs during some visits, especially when dealing with death/dying or chronic illness (67%). Those with HIV were more likely to endorse wanting their doctors to pray with them (42% vs. 15%), feeling “God’s presence” (Mean = 3.95 vs. 2.83), being “part of a larger force” (Mean = 2.58 vs. 1.69), and feeling “God had abandoned them” (Mean = 1.63 vs. 1.15). There are certain circumstances in which healthcare providers should include a spiritual history with teenage patients. Few differences emerged in the teens studied with and without HIV.     

Addressing Spiritual Issues From a Cultural Perspective: The Case of the Grieving Filipino Boy

This article examines the ways that spiritual beliefs and traditions associated with the Filipino culture influenced an 11-year-old boy's efforts to cope with the death of his mother. Implications for attending to clients' spiritual beliefs are discussed.     

当代民众信仰状况与社会安定意识相关研究

信仰是个人深层的、稳定的行为导向体系,是人的精神世界的核心。本研究根据信仰的内容,将信仰划分为物质信仰、精神信仰、伦理信仰、国家社会信仰和宗教神灵信仰。从天津市选取不同职业、不同年龄段的被试745名,对他们的信仰状况与社会安定意识状况进行调查研究,结果表明：民众的社会安定意识与其物质、宗教神灵信仰有非常显著的负相关,与其精神、国家社会信仰有非常显著的正相关。多元回归分析结果表明：影响社会安定意识的因素为保障制度不健全、对挫折的不良反应、社会治安状况差、官员腐败、分配不公、责任外归因。     

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.     

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.     

Spiritual health locus of control and breast cancer beliefs among urban African American women.

The present study examined the relationship between spiritual health locus of control, breast cancer beliefs, and mammography utilization among a sample of 1,227 African American women from urban public health centers. Spiritual health locus of control was conceptualized as having an active and passive dimension, empowering individuals in their health beliefs and behaviors or rendering them to rely on a higher power (e.g., God) to determine their health outcomes, respectively. The active dimension was negatively associated with perceived benefits of mammography and positively associated with perceived barriers to mammography. The active and passive spiritual dimensions are distinct from internal and external health locus of control. Further study of their associations with other health-related beliefs and behaviors is warranted.     

Exploring the Role of Religiosity and Spirituality in Amniocentesis Decision-Making Among Latinas

Given the complex array of emotional and medical issues that may arise when making a decision about amniocentesis, women may find that their spiritual and/or religious beliefs can comfort and assist their decision-making process. Prior research has suggested that Latinas’ spiritual and/or religious beliefs directly influence their amniocentesis decision. A more intimate look into whether Latinas utilize their beliefs during amniocentesis decision-making may provide an opportunity to better understand their experience. The overall goal of this study was to describe the role structured religion and spirituality plays in Latinas’ daily lives and to evaluate how religiosity and spirituality influences health care decisions, specifically in prenatal diagnosis. Semi-structured interviews were conducted with eleven women who were invited to describe their religious beliefs and thoughts while considering the option of amniocentesis. All participants acknowledged the influence of religious and/or spiritual beliefs in their everyday lives. Although the women sought comfort and found validation in their beliefs and in their faith in God’s will during their amniocentesis decision-making process, results suggest the risk of procedure-related complications played more of a concrete role than their beliefs.     

The association of racial attitudes and spiritual beliefs in post-apartheid South Africa

Previous research has investigated the complex association between religious beliefs and racism. Many studies have found that fundamentalist religious beliefs are positively associated with racial prejudice among European and European American populations. However, few studies have examined whether this association is found in other cultures or whether the association also characterizes spiritual beliefs. Data from 493 South African university students from three racial backgrounds revealed significant differences among the groups. A positive association between fundamentalism and racial prejudice was found among participants, but general spiritual beliefs were negatively associated with racist attitudes. The results emphasize the need to address contextual factors that influence the association between religious beliefs and racism within a given culture.     

Belief and Subjective Well-Being in Outpatients

Background. The purpose of this study was twofold: to test the hypothesis that religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding, and to seek to determine some elements that constitute the domain of spiritual and religious beliefs as they relate to subjective well-being. Methods. The Spiritual Well-Being Scale (SWBS) questionnaire was administered to a convenience sample of adult outpatients. Results. Patients agreed, strongly to moderately, with statements that had a direct reference to God having a significant influence (cares about me, concerned about my problems, contributes to my sense of well-being) on the daily life of the respondent. Conclusion. Religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding. Outpatients identified with more cognitive rather than affective perceptions of well-being, in addition to a conceptualization of what a loving God may mean.