Prototypes of Faith: Findings with the Faith Q‐Sort

Defining religion and finding ways to assess it in individual lives has long challenged psychologists of religion. At first, open‐ended questionnaires were used, but with the advent of modern statistical methods, a succession of religiosity scales was developed. But these usually brief scales were typically based on the preconceptions of their authors, who were overwhelmingly Protestant Christian and often conservative, much as were those who completed them. To provide a more adequate way of assessing “faith,” a term here encompassing both religious and nonreligious attitudes, a new assessment device was developed that incorporates the singular advantages of Q methodology. The Faith Q‐Sort consists of 101 statements that respondents sort on a nine‐category continuum, indicating the degree to which each statement describes himself or herself. Factor analysis based on correlations of the sorts rather than individual items yielded, for the initial group of participants, three major prototypes and five minor ones, accounting for 67 percent of the variance. Of the 42 participants, 31 proved to be exemplars of one or another of the eight prototypes. Subsequent explorations illustrate the wealth of possibilities the FQS offers, both as a research instrument and a counseling tool.     

Setting the stage for children’s participation in worship practices

How children participate in worship practices is largely determined by adults. Adults set the stage; they shape the physical environment and determine the subject matter. Adults design the format for children’s participation in various forms of worship and the roles adults perform influence the interactions with children. Many different intentions inform these design choices and roles: Intentions revolving around faith, liturgy, community, and experience. The way adults shape worship with children points to the significance of spirituality. When adults perform directing roles, children’s spirituality can find a point of reference in stories and traditions while adults themselves gain from the process of translation this involves. When adults facilitate exploration, this nourishes both children’s and adults’ spirituality. Finally, when adults and children participate in worship practices together, it may contribute to a sense of community in which faith can be lived and shared.     

Reiki as surrender: evidence of an external authority

In this article I explore the concept of surrender and its significance for Reiki practitioners. Reiki is a hands-on healing method with roots in spiritual practice. The term ‘surrender’ has been emphasised, not always explicitly, by Reiki practitioners in Britain. I posit that surrender within the Reiki context is indicative of an external authority and source of significance. This contributes to previous literature regarding internal self-authority or non-formative social authority and shows that an external authority provides a third form of influence for practitioners. I explicate the idea of surrender and demonstrate that the object of that surrender, understood as reiki energy, has agency and that the power of this agency is operationalised through authority. In effect, surrender illuminates a consideration of reiki as an agential external authority which is legitimised through practice and training, allowing for new forms of a transformed identity and a sense of freedom and autonomy from hegemonic discourses.     

Positive and negative mood following imaging-guided core needle breast biopsy and receipt of biopsy results

Positive and negative mood are independent psychological responses to stressful events. Negative mood negatively impacts well-being and co-occurring positive mood leads to improved adjustment. Women undergoing core needle breast biopsies (CNB) experience distress during CNB and awaiting results; however, influences of mood are not well known. This longitudinal study examines psychosocial and biopsy- and spirituality-related factors associated with mood in patients day of CNB and one week after receiving results. Ninety women undergoing CNB completed questionnaires on psychosocial factors (chronic stress, social support), biopsy experiences (pain, radiologist communication), and spirituality (peace, meaning, faith) day of CNB. Measures of positive and negative mood were completed day of CNB and one week after receiving results (benign n = 50; abnormal n = 25). Multiple linear regression analyses were conducted. Greater positive mood correlated with greater peace (β = .25, p = .02) day of CNB. Lower negative mood correlated with greater peace (β = ?.29, p = .004) and there was a trend for a relationship with less pain during CNB (β = .19, p = .07). For patients with benign results, day of CNB positive mood predicted positive mood post-results (β = .31, p = .03) and only chronic stress predicted negative mood (β = .33, p = .03). For women with abnormal results, greater meaning day of CNB predicted lower negative mood post-results (β = ?.45, p = .03). Meaning and peace may be important for women undergoing CNB and receiving abnormal results.     

Towards a multidisciplinary guideline religiousness,spirituality, and psychiatry: what do we need?

ABSTRACT

A multidisciplinary guideline on religion, spirituality (R/S), and psychiatry aims to address: (1) organising R/S consultation in mental health care, (2) categorising research findings, and (3) professionalism and education with respect to R/S. Contents are derived from brainstorm sessions with key participants in the field of R/S and psychiatry in the Netherlands, and from the position statements on R/S and psychiatry in the UK and by the World Psychiatric Association. The following chapters are proposed: (1) ethical and existential themes and R/S, (2) R/S in stages of mental health care practice, (3) R/S counselling, (4) collaboration, and (5) relationship to other guidelines. The core themes need verification by specialists in the field, nurses, therapists, counsellors, patient-practitioners, and psychiatrists. The author recommends to approach R/S in an easy way, to listen to matters of personal meaning, and to leave the task to others in case of a lack of affinity.     

Psychiatrists and community partners examine religion and spirituality

ABSTRACT

The commentary reflects on the definition of spirituality and religion and further implications for the practice of psychiatry. These include the possibilities to partner with spiritual and religious practitioners to support education and research, provide access to care for people with or at risk of mental ill health, and also consider how to the reduce the risks to the well-being of vulnerable people and families from some practices and settings. The World Psychiatric Association sees the possibilities for collaborating with its member societies and community partners including service users and family carers to develop resources on working with faith groups and spiritual healers in high- and low-income countries.     

Psychiatry and religion: consensus reached!

ABSTRACT

In December 2015 the Executive Committee of the World Psychiatric Association accepted a position statement on spirituality and religion in psychiatry. In this contribution the author will (briefly) sketch the background of the development of this position statement, and the criteria it needs to fulfil. The aim of the final result will be explained, and some desiderata with regard to its future will be expressed. The full text of the Position Statement as it has been published in World Psychiatry (February 2016) is added as appendix (permission granted by the editor).