Spirituality,religiousness, personality as predictors of stress and resilience among middle-aged Vietnamese-Born American Catholics

ABSTRACT

The aim of this study was to examine the predictive power of spirituality and religiousness in terms of well-being. Spirituality and religiousness were measured by the ASPIRES Scale. Participants in this study were 171 middle-aged Vietnamese-born American Catholics. Results indicated that both resilience and stress significantly related to Prayer Fulfillment, Religious Involvement, and Religious Crisis, and Universality related significantly to resilience. A series of hierarchical multiple regressions examined the incremental predictive validity of spirituality and religiousness over gender, religious status, and personality. Results demonstrated that spirituality and religiousness incrementally predicted stress overload and resilience in midlife over these other variables (Δ R² scores ranged from .02 to .06). These findings provided further support for the hypothesis that spirituality and religiousness are important resources for managing stress and maintaining resilience for middle-aged Vietnamese-born American immigrants.     

Mind The Gap: How Gaps in Neuroscience Can Inform Theological Understanding

Abstract

Gaps are a reality in neuroscience, but are also a rich metaphor toward understanding/dialog in other life aspects with points of separation. Starting with the transportation gap in London, we examine other gaps that may be illusory, along a spectrum, more serious/complex and almost defying resolution. By attending to these gaps, we can then better decide when and where dialog can occur with an appropriate action. Such collaboration, especially between neuroscience and theology, reveals the utility of a model depicting interaction/wholeness of the human brain/mind/spirit in relationship to consciousness and with social implications for better health in a gap-filled society.     

Relationship Patterns and Role of Religion in Elderly Couples with Chronic Illness

ABSTRACT

This study was designed to explore the various relationship patterns and the role religion plays as a coping resource for elderly couples in which at least one spouse has a chronic illness. Elderly couples were interviewed and also completed marital satisfaction and couple communication inventories. Five different relationship patterns emerged from the data: active couples, short-term caregivinjg couples, long-term caregiving couples, survival couples, and live-in caregiver couples. Various aspects of religion emerged as an important coping resource among the different relationship patterns. Ideas and questions for research and practice, generated by the study, are presented.     

Encountering the ‘unexpected’ in phenomenological research. Faith and belief as expressions of spirituality in a qualitative study

A study of 12 secondary schools students in Victoria, Australia explored the spirituality of young people in the context of their everyday lives through a hermeneutic phenomenological investigation. In developing an understanding of what spirituality meant to the participants in this study, it was apparent that spirituality was deeply abiding and embedded within the participants’ religious traditions. This was influenced by the exposure participants had to religious and spiritual teachings. Despite the fact that the participants expressed a range of religious beliefs about God, the afterlife and transcendence towards others as significant ways in which they understood spirituality, the findings were not generalisable across the Australian population. These themes will be explored throughout the paper proving implications for educators working with specific groups of students from faith backgrounds and the possibility of investigating what young people from non-religious backgrounds believe.     

Selflessness as a universal neuropsychological foundation of spiritual transcendence: validation with Christian,Hindu, and Muslim traditions

Research with US and European Christians has shown that increased spiritual transcendence is related to decreased right hemisphere/right parietal lobe (RH/RPL) functioning, which has been inferred as relating to increased “selflessness”. To determine if RH/RPL selflessness is a universal neuropsychological foundation for spiritual transcendence across cultures and religions, this study evaluated 109 individuals with traumatic brain injury from the US and India, including Christians, Hindus, and Muslims. Participants completed measures of spiritual transcendence and spatial perception as an index of the functional integrity of the RH/RPL. Spearman correlations indicated that decreased RH/RPL functioning is significantly associated with increased spiritual transcendence for the entire sample, but not for different cultures or religions, likely due to decreased statistical power. The results suggest that decreased RH/RPL-related selflessness is a universal neuropsychological foundation for spiritual transcendence across cultures and faith traditions, which is interpreted individually based on cultural and religious background (e.g., closeness to God, Allah, and Brahman).     

Transformational experiences in young people: the meaning of a safe haven

What do adolescents find meaningful in their exposure to spiritual education organised by religious or spiritual institutions? A qualitative study of adolescents participating in summer school events organised by the Religious Society of Friends and Sahaj Marg meditation system was carried out and analysed using Interpretative Phenomenological Analysis. Two central themes emerged of ‘safe haven’ and ‘transforming processes’. The meaning of ‘safe haven’ was further examined and related to Gaston Bachelard’s evocation of the primordial sense of home.     

Spirituality, morality, and criticism in education: a response to Kevin Gary

In this short essay I respond to Kevin Gary’s generous review of my book Reclaiming Goodness by considering his two main concerns, that I tend to conflate spirituality and morality and that I am not sufficiently sensitive to tensions between spirituality and critical thinking. I respond by noting that Gary has not taken adequate account of the distinction between deontological morality and aretaic ethics in the first instance and between the Aristotelian notions of Sophia and Phronesis, or pure reason and practical wisdom, in the second.Hanan A. Alexander chairs the Department of Education at the University of Haifa and is a research fellow of the Van Leer Jerusalem Institute.     

How do Finnish pre‐adolescents perceive religion and spirituality?

The purpose of this study is to investigate how Finnish pre‐adolescents perceive religion and spirituality. The participants of the study are 12‐ to 13‐year‐old Grade 6 pupils (N=102). The pupils were asked to give their meanings of religion and spirituality. The data includes over 700 written expressions on the two concepts. The qualitative content analysis of the data produced three dimensions. They were called the institutional dimension, the humanistic dimension, and the supernatural dimension. The students emphasized different dimensions in the data concerning religion compared to the data concerning spirituality. Most of the meanings given to religion belonged to the institutional dimension (68.2%). In the data concerning spirituality most of the meanings belonged to the humanistic dimension (66.2%).     

Recovering enchantment: addiction,spirituality, and Charles Taylor’s malaise of modernity

This article illuminates the nature of ‘spirituality’ as it relates to addiction in modernity. It does so by using philosopher Charles Taylor’s conception of the malaise of modernity and the meta-narrative he presents in A Secular Age as theoretical starting points. It then draws from qualitative data collected through semi-structured interviews and ongoing ethnographic fieldwork conducted with Canadian millennials who self-identify as ‘spiritual but not religious’. The young people’s experiences of addiction provide insight into the trappings of free-market capitalist modernity and its inability to provide an overarching source of meaning to their lives. Addiction becomes the means by which these individuals experience the malaise of modernity, which in turn leads them to seek an alternative understanding of the good life—a process they equate with ‘spirituality’. Therefore, an interest in ‘spirituality’ ought to be understood as a personalized attempt to re-enchant what is experienced as a disenchanted world.     

Spirituality and natural mentoring relationship among adolescent girls and boys in Slovakia

The aim of the article is to explore the association between natural mentoring relationships and spirituality among adolescent boys and girls, controlling for perceived parental support and year of high school attendance. The sample consisted of 177 Slovak adolescents (53% girls; M_age = 16.92, SD = 1.69). Spirituality was measured by the Expressions of Spirituality Inventory, the existence of a mentoring relationship by single item measure, and the perceived parental support was examined via the Resilience and Youth Development Module questionnaire. Binary logistic regression was used for data analysis. Results confirm an association between spirituality and the existence of a natural mentoring relationship. Mentoring relationships were associated with a lower level of cognitive orientation towards spirituality among boys and girls and with a lower level of existential well-being among girls. Results confirm the importance of mentoring due to the development of adolescent spirituality and emphasize the need to examine its correlates.