DISCUSSION: ALTRUISM,SPIRITUALLY MERGING WITH A FELLOW HUMAN BEING'S SUFFERING

This discussion focuses on the details of the wellsprings of altruism. The preceding articles in this section portray how spirit figures in various cultural guises appear in human lives with the gift of altruism, in a kind of seeding of the willing healer with the spirit's presence and its accompanying power of love, altruism, and healing. The word altruism is related to the French autre and autrui, “other,” with a special meaning here implying a relationship of identification.     

超越心理健康：精神健康的追求

区别于一般心理概念的、狭义的精神概念有三个特征:终极关怀、内发自生以及自由意志。诸如精神信仰危机、生活目标迷茫等区别于传统心理问题的精神问题已经成为现代人的顽疾。现代心理健康标准开始关注并尝试吸纳精神健康。精神健康是21世纪的健康主题,现代人不应仅仅满足于生理和心理的健康,还应寻求更高层次的精神健康。     

The rise of the child's voice; the silencing of the spiritual voice

In recent years the notion of the child's voice has gained prominence, particularly influenced by the United Nations Convention on the Rights of the Child (UNCRC) in 1989 which outlined rights for children on an international scale. Many countries, including the UK, subsequently legislated for the child's voice to be heard in a variety of arenas including the education system. Despite the concept of the child's voice now being firmly established within schools in England, this paper argues that one aspect of their voice is not being heard: their spiritual voice. Drawing on evidence from research, this paper proposes that a variety of factors have culminated in a tendency towards a silencing of the child's spiritual voice. It argues that this silencing is an important one which should be acknowledged and rectified if educators in all schools are to treat the concept of the whole child seriously, and fully value their well‐being.     

A qualitative exploration into how the use of prayer in counselling and psychotherapy might be ethically problematic

Aim: This research article contributes to the debate on the value and limitation of the use of spiritual strategies, like prayer, in counselling (Foskett & Lynch, 2001) by disseminating the insights that were gained from a qualitative study of mainstream counsellors whose work includes prayer. Method: Participants were 19 British Association for Counselling and Psychotherapy (BACP)‐accredited and Churches Ministerial Counselling Service (CMCS)‐approved counsellors who use prayer in their practice. They were interviewed, and the data were analysed using Interpretative Phenomenological Analysis. Results: The data reveal that counsellors who use prayer are aware that ethical problems may be encountered: if prayer changes the way that the counsellor is perceived; when using prayer with issues of psychopathology; if the counsellor uses prayer to impose faith on a client; when being professionally held to account; if prayer is used for avoidance or as a defence; if prayer is used to enhance the counsellor's power; if prayer is not part of the client's agenda; if prayer is used routinely; if prayer cannot be challenged; if there is a cultural pressure to pray; and if the prayer method is not matched to the client – but that their concern over potential ethical issues is not of sufficient strength to override their therapeutic use of prayer if facilitated with due care.     

Ambiguity in Our Technical Society

The spiritual situation at the turn of the millennium can be interpreted through Paul Tillich's appropriation of modernity, by analysis of the determinative structures and decisive trends of our age. The methods and organization of industry determine modern society. Spiritually, this situation results in the proliferation of means without ends, the objectification of natural structures, and the reduction of persons to things. Extrapolating from Tillich's analysis, the spiritual situation at the turn of the millennium can be understood as a quasi-religious struggle between the movements of liberal individualism and multiculturalism, both of which lose the sense of ambiguity. The communitarian movement and related interpretations remain the minority voice offering a mediating position.     

“God is My First Aid Kit”: The Negotiation of Health and Illness among Christian Scientists

Christian Scientists’ rejection of conventional medical practices has generated considerable controversy. Using insights from theories of subcultural identity and cultural repertoires, we analyze elite discourse and adherent narratives from 20 Christian Scientists to examine how this nonmedicalized religion engages the challenges posed by the highly medicalized character of American society. The writings of Christian Science founder Mary Baker Eddy primarily exhibit a critical posture toward conventional medicine, although conciliatory language is also evident in these same works. These discursive nuances provide Christian Science adherents with latitude in negotiating health and illness in their everyday lives. Interview data reveal that negotiated health practices are particularly evident in three domains: using prayer as a means of seeking divine guidance, developing metaphysical competency as a healer, and weighing options based on legal mandates for seeking medical treatment. We conclude by specifying the implications of our findings and identifying directions for future research.     

The persistence of spiritual experience among churchgoing and non-churchgoing Italians: sociological and psychological perspectives

ABSTRACT

The study presented in this article draws on theories and methods developed within the psychology of religion to examine, from a fresh perspective, a problem established within the sociology of religion: the ‘oddity of the Italian situation’. The study employs the notion of openness to mystical experience as an indicator of the level of spiritual awareness among a sample of 1,155 Italians ranging in age from 14 to 80 years. The data demonstrated that, while levels of openness to mystical experience remain quite high among non-churchgoing Italians, these levels are significantly associated with sex, age, religious attendance, and personal prayer. Moreover, the differences between attenders and non-attenders are sensitive to the ways in which aspects of mystical experience are expressed. The dialogue between the psychology of religion and the sociology of religion generates fresh insight into the religious and spiritual landscape of Italy today.     

It is time for a general comment on children’s spiritual development

Reviewing the general comments by the Committee on the Rights of the Child (CRC) and the state reports to the CRC reveal a mixed picture. How could a general comment by CRC on the right to spiritual development assist states in their policies and programmes? First, current understandings of spiritual well-being – one’s relationship to oneself, others, nature and the transcendent – encompass all relevant dimensions of meaning-making, enhanced awareness and connectedness. Second, the CRC has elaborated on spiritual development in 16 of its 21 general comments, providing sources from which a comprehensive elaboration can be done. Third, the understanding of the term spiritual is diverse among states. Fourth, a general comment will clarify the term spiritual development and inspire and guide relevant policies and programmes.     

The role of music in young adults’ spiritual development

Abstract

This article focuses on the role of spiritual music in Finnish young adults’ spirituality formation. The research data consist of interviews (2013, N = 10) and questionnaire answers (2011, N = 278). Spiritual music refers to music that the young adults themselves experienced supportive for their spirituality. The article indicates that the spiritual music enhanced young adults’ spirituality formation as the music was well related to the young adults’ current life questions and to experiences of early life span. According to the data, music offered tools for constructing personal world view and was experienced to strengthen confidence on higher power or life itself. As a mental resource, music had an important role in coping with life. As entertainment, spiritual music enhanced experiencing life as satisfying. As a part of public spiritual life, music advanced spiritual connection with other people. The role of spiritual music in spirituality formation was related to questions of spiritual well-being.     

The life tasks model: Enhancing psychological and spiritual growth in the aged

ABSTRACT

The life tasks model is an active, mutual, and potentially universal approach to the spiritual care of the aged. A life task is a responsibility, once undertaken, that lasts a lifetime. Three tasks are identified. Task 1 is the discovery of hidden learning. The process of discovery draws on implicit learning that comes into awareness. This leads to task 2, testing in which learning brought into awareness is tested by other life experiences. The final task is task 3, integration, in which a more aware and cohesive self is formed. Ideally, this leads to service or vocation. Progress on the life tasks is illustrated by responses in a qualitative study of older adults. Although this model can be applied to self-growth and ministry to all ages, it is well suited to the care of the aged.