Religion and psychology

The present article addresses the question of 'When can we say something is creative?' and, in answering it, takes a critical stand towards past and present scientific definitions of creativity. It challenges an implicit assumption in much psychological theory and research that creativity exists as an 'objective' feature of persons or products, universally recognised and independent of social agreement and cultural systems of norms and beliefs. Focusing on everyday life creative outcomes, the article includes both theoretical accounts and empirical examples from a research exploring creativity evaluations in the context of folk art. In the end, a multi-layered perspective of creativity assessment emerges, integrating dimensions such as newness and originality, value and usefulness, subjective reception and cultural reception of creative products. Implications for how we understand and study creativity are discussed.

Existing research demonstrates that culture has a profound impact on the expression and manifestation of mental illness, especially on depressive disorders among ethnically diverse populations. Currently, little research has focused on the Haitian population, despite the growing number of Haitians living in the United States. This paper discusses clinical observations of the expression of depression among Haitian immigrant women living in the United States. Specifically, this paper examines three distinctive types of depression (pain in the body, relief through God, and fighting a winless battle), explains their symptoms, and provides case examples to illustrate the expression of each type of depression. Additionally, the paper describes treatment processes for each type of depression and makes recommendations to mental health providers with respect to each type of depression. The information provided in this paper highlights the importance of a more systematic and scientific invest...

The Lord's Prayer is among the most recited passages in Christian liturgy, yet its specific stress-coping functions have not been systematically examined. This study employed qualitative content analysis to map each of the prayer's eight petitions onto Lazarus and Folkman's transactional coping categories (problem-focused, emotion-focused, and meaningfocused) and Pargament's religious coping dimensions (positive spiritual reappraisal and divine support). Two independent coding processes resulted in high interrater reliability (κ ≥ .80) in assigning one or more coping codes per petition. Results revealed a multimodal coping script: meaning-focused reappraisal and acceptance featured in three petitions, problem-focused appeals in two petitions, emotion-focused relief in two petitions, and explicit spiritual coping in one petition. The sequential arrangement, shifting from tangible resource requests to emotional catharsis, cognitive reframing, and spiritual transcendence, parallels bestpractice stress interventions and suggests that the Lord's Prayer functions as a compact, ritualised manual for resilience. Implications include integrating these findings into spiritually informed stress-management programs in pastoral and clinical settings. Future research should experimentally test prayer-based interventions, explore the effects of cross-cultural translation, and assess physiological and long-term psychological outcomes.

The present paper systematically reviews studies examining the potential beneficial or harmful effects of religious/ spiritual coping with cancer. Using religion and spirituality as resources in coping may be specifically prevalent in patients with cancer considering the potentially life-threatening nature of the illness. Religious/spiritual coping may also serve multiple functions in long-term adjustment to cancer such as maintaining self-esteem, providing a sense of meaning and purpose, giving emotional comfort and providing a sense of hope. Seventeen papers met the inclusion criteria of which seven found some evidence for the beneficial effect of religious coping, but one of these also found religious coping to be detrimental in a sub-sample of their population. A further three studies found religious coping to be harmful and seven found non-significant results. However, many studies suffered from serious methodological problems, especially in the manner in which religious coping was conceptualised and measured. The studies also failed to control for possible influential variables such as stage of illness and perceived social support. Due to this, any firm conclusions about the possible beneficial or harmful effects of religious coping with cancer is lacking. These problems are discussed and suggestions for future studies are made.

While awareness of institutional child sexual abuse has grown in recent years, there remains limited understanding of its occurrence and outcomes as a distinct form of abuse. Drawing on research commissioned by the Australian Royal Commission into Institutional Responses to Child Sexual Abuse, this article presents a rapid review of available evidence on the impacts of institutional abuse on victim/survivors. Literature searches identified 75 sources spanning international peer reviewed work and reports to Government that document or quantify the impacts of mostly historical child sexual abuse occurring in religious, educational, sporting and residential or out-of-home care settings. Consistent with child sexual abuse in other contexts, institutional child sexual abuse is found to be associated with numerous, pervasive and connected impacts upon the psychological, physical, social, educative and economic wellbeing of victims/ survivors. Further, institutional child sexual abuse is associated with vicarious trauma at the individual, family and community level, and with impacts to the spiritual wellbeing of victims/ survivors of abuse that occurs in religious settings. The identified literature suggests the trauma of institutional child sexual abuse may be exacerbated by the interplay of abuse dynamics in institutional settings, which may reduce or impede circumstances supporting disclosure, belief, support and protection from future harm. Acknowledging the limitations of the present study and the available evidence, this narrative synthesis provides insights into the complex impacts of institutional child sexual abuse.

The contribution deals with analysis of identity style at adolescents (N=463) at the age from 16 to 19 (the average age is 17,7 years). We used the Identity Style Inventory by Berzonsky, distinguishing three basic, measured identity styles: informational, normative, diffuse-avoidant identity style and also commitment. The informational identity style influencing on personal adaptability, coping strategies, quality of life and the normative identity style, it means the style in which an individual takes on models of authorities at self-defining were found to have the highest representation in the studied group of adolescents by higher scores at girls in comparison with boys. The normative identity style positively correlates with the informational identity style. The diffuse-avoidant identity style was found to be positively associated with maladaptive decisional strategies, neuroticism and depressive reactions. There is the style, in which the individual shifts aside defining his pe...

Using face-to-face interviews and a self-report questionnaire, the authors investigated the contributions of spirituality and religiosity to the well-being and levels of depression of 60 Latino adults ages 50 to 84 after controlling for age, health, education, and economic strain. Religiosity and spirituality predicted well-being; however, increases in well-being were associated with lower levels of externalizing religiosity and higher levels of spirituality. Economic strain overshadowed all other variables in predicting depression. Thus, 2 factors predicted the psychological health of Latino elders: Economic strain predicted depression, and spiritual health predicted wellbeing. Several suggestions for implementing the findings are presented.

The aim of the current study was to assess factors contributing to the generational transmission of religious beliefs in a sample of college students. Participants were 92 students from a small Catholic university in the southeastern United States. Students were surveyed in school regarding family relationships, communication, and religious values. Overall, results indicated that children's and parents' religious beliefs were significantly correlated. Furthermore, children were fairly accurate reporters of their parents' religious beliefs. Some gender differences were found in the strength of the correlations between parents' and children's beliefs. Additionally, explicit communication, implicit communication, and perception of parents' beliefs predicted children's beliefs. The current study holds clinical and developmental significance by examining the manner in which religiosity is expressed within the familial milieu of emerging adults.

The present study aimed to study the relationship between religiosity and psychological wellbeing in Muslim Clerics in Kashmir. Earlier research has acknowledged a positive relationship between the two factors. The sample (60 men and 40 women) with an age range from 20 to 60 years was chosen. Religiosity operationalized as religious gatherings attendance, belief salience, and frequency of prayer. Anxiety, loneliness, and life fulfillment chosen as dependent variables because they are important facets of psychological well-being. Reliable with previous research, correlation statistics suggested that a strong, negative relationship does indeed exist between religiosity and loneliness (r =-0.852) and between religiosity and anxiety (r =-0.511). A strong positive relationship was also found between religiosity and life satisfaction (r = 0.76) Thus, the results of this study supported the hypothesized relationship between religiosity and different facets of psychological well-being.

This review explores the historical and cultural evolution of prostitution in India, tracing its development from the Vedic period to the present day. It examines the roles of ganikas, nagarvadhus, devadasis, and tawaifs—women who once held significant cultural and social status but later faced marginalization and stigma. The study highlights the persistent challenges encountered by contemporary sex workers, including legal uncertainties, economic vulnerabilities, and social exclusion. Employing an anthropological framework, this review synthesizes insights from historical texts and ethnographic studies to analyse gender dynamics, power structures, and economic dependencies within the sex trade. It also investigates the intersections of caste, class, and globalization, examining their impact on prostitution in India. Additionally, the review addresses critical concerns such as health risks, legal constraints, and the evolving role of technology in sex work. Anthropology offers a humanistic perspective that challenges stereotypes, advocates for the rights of sex workers, and informs culturally sensitive policies. By integrating historical context with contemporary realities, this research underscores the need for inclusive legal and social reforms that prioritize protection, agency, and dignity. A nuanced anthropological approach fosters more ethical policy making, promoting equitable interventions and advocacy for sex workers in India.

Economic growth has not led to a decline in religion despite past predictions that it would. Using a formal model of religious competition, I show how economic growth produces counteracting effects on religious activity in an open religious market, and that it has little effect in a religious market that is already secularized due to regulations that prohibit religious competition or in a highly religious market with regulations that inhibit secular activities. Theories predicting the decline of religion due to rising opportunity costs of religious demand and supply ignore countervailing influences.

Posthumous reproduction has been performed in Japan several times, without sufficient civic discussion on its appropriateness or legislative regulation. There have even been several lawsuits on posthumous acknowledgment (in which a baby born to a deceased father has the same birthright as a baby born to a living father), and some judgments have proposed the need to develop societal agreement on posthumous reproduction and suggested legislative settlement. With this background, this study aims to clarify the views of the Japanese people regarding posthumous reproduction. In December 2007, we distributed a questionnaire on posthumous reproduction in relation to beliefs about family and religion to 32 universities across the country, and received 3,719 replies. It was found that about 60% of respondents agreed with posthumous reproduction. Statistical analysis was applied to the relationship between this overall position on posthumous reproduction and views on assisted reproduction tec...

This study describes the prevalence of religious and/or spiritual (R/S) struggle in long-term young adult (YA) survivors following hematopoietic cell transplantation (HCT) as well as existential concerns (EC), social support, and demographic, medical, and emotional correlates of R/S struggle. Data were collected as part of an annual survey of survivors of HCT aged 18-39 years at survey completion; age at HCT was 1-39 years. Study measures included measures of R/S struggle (defined as any non-zero response on the negative religious coping subscale from Brief RCOPE), quality of life (QOL), and depression. Factors associated with R/S struggle were identified using multivariable logistic regression models. Fifty-two of the 172 respondents (30%), who ranged from less than a year to 33 years after HCT, had some R/S struggle. In bivariate analysis, depression was associated with R/S struggle. In a multivariable logistic regression model, individuals with greater EC were nearly five times m...

The elderly population size is increasing worldwide due to prolonged life expectancy and falling birth rates. Traditionally, suicide rates increase with age. For example, a recent cross-national study of 62 developing and developed countries reported an increase in suicide rates with aging in males and females in 25 and 27 countries respectively (Shah, 2007a). Thus, suicides in the elderly are an important public health concern. While much is known about proximal (individual level) risk and protective factors for elderly suicides (e.g. Conwell et al., 1991; Cattell and Jolley, 1995; Harwood et al., 2001), less is known about more distal (societal or population level) risk and protective factors (Rehkopf and Buka, 2006). Moreover, detailed knowledge of these distal factors may have greater public health relevance for the development of comprehensive prevention strategies (Knox et al., 2004).

Christians firmly believe that they are already saved (inspecting at the time of salvation). It is determined that the difference in the views on the belief in salvation also lies in the different meanings of the saving sacrifice of Christ: the Orthodox in the denial of power of sin and death see an open opportunity to achieve unity with God; Evangelical Christians in the redemptive sacrifice see an absolute momentous change in the status of a person before God. It has been analyzed that Orthodox and evangelical believers understand differently the doctrine of salvation for grace, which is also the difference between the perception of confidence in salvation.

Almost exactly 1 decade ago, Dr. Shirley O'Bryant, professor emeritus in human ecology, asked me to oversee her data and students focusing on older bereaved men. Dr. O'Bryant had received funding from the AARP Andrus Foundation to interview 200 older widowers residing in the Central Ohio area who were in their second year of bereavement. Based on these data, Dr. Shantha Balaswamy and I published the first evaluation of Margaret Stroebe and Henk Schut's newly proposed Dual Process Model of Bereavement (DPM) in the article, "Coping with Bereavement among Elderly Widowers," published in Omega: Journal of Death and Dying in 2001. We had discovered Stroebe and Schut's paper, "The Dual Process Model of Coping with Bereavement, Rationale and Description," published in Death Studies in 1999, and we were intrigued with their challenge to "the grief work hypothesis," which was the most widely accepted viewpoint on loss and bereavement in popular and scientific journals. The grief work hypothesis claimed that bereaved persons must focus on their feelings of loss or they will experience psychosomatic and other maladaptive symptoms and will never recover from their loss. Bereaved persons must confront their painful feelings and "work through them" in order to avoid developing disordered grief reactions, according to proponents of this perspective. Stroebe and Schut (1999) identified several problems with the grief work hypothesis, including lack of solid supporting evidence, inadequate clarity of the concept and processes, and inaccurate operationalization of concepts. By 269

Almost exactly 1 decade ago, Dr. Shirley O'Bryant, professor emeritus in human ecology, asked me to oversee her data and students focusing on older bereaved men. Dr. O'Bryant had received funding from the AARP Andrus Foundation to interview 200 older widowers residing in the Central Ohio area who were in their second year of bereavement. Based on these data, Dr. Shantha Balaswamy and I published the first evaluation of Margaret Stroebe and Henk Schut's newly proposed Dual Process Model of Bereavement (DPM) in the article, "Coping with Bereavement among Elderly Widowers," published in Omega: Journal of Death and Dying in 2001. We had discovered Stroebe and Schut's paper, "The Dual Process Model of Coping with Bereavement, Rationale and Description," published in Death Studies in 1999, and we were intrigued with their challenge to "the grief work hypothesis," which was the most widely accepted viewpoint on loss and bereavement in popular and scientific journals. The grief work hypothesis claimed that bereaved persons must focus on their feelings of loss or they will experience psychosomatic and other maladaptive symptoms and will never recover from their loss. Bereaved persons must confront their painful feelings and "work through them" in order to avoid developing disordered grief reactions, according to proponents of this perspective. Stroebe and Schut (1999) identified several problems with the grief work hypothesis, including lack of solid supporting evidence, inadequate clarity of the concept and processes, and inaccurate operationalization of concepts. By 269

The majority of LGBTQ psychological research focuses on dysfunction. The exclusion of strengths-based perspectives in LGBTQ psychology limits the understanding of LGBTQ mental health. In this paper we report experiences that young bisexual and other nonmonosexual people perceive as affirming of their sexual identity. A 28-day, daily diary study was used to investigate whether bisexual-identified participants encountered positive experiences related to their sexual identity, and which type of experiences they perceived to be positive. Using a constructivist 1 grounded theory approach, participants' experiences were organized according to a social ecological model. Experiences were reported at the intrapersonal, interpersonal, and institutional levels, but most positive sexual identity experiences occurred at the interpersonal level. Implications for positive health outcome research and the integration of positive psychology with LGBTQ psychology are discussed, as well as study limitations.

The authors examine the concepts of repression and splitting and their interplay during the psychoanalytic process. Initially, repression was introduced by the clinical phenomenon of resistance, leading to the formulation of the association between intrapsychic conflicts and neurotic symptoms. Later, repression was linked to normal development and to personality organization. Splitting, on the other hand, has been defined in quite diverse ways. The two main definitions are of splitting within the ego, and splitting of representations of the self, and of internal and external objects. Repression and splitting are compared developmentally, dynamically, and with respect to their relationship to psychic functioning and energic conditions. Clinical material is presented from the analysis of a patient who presented with borderline personality organization and narcissistic features. During the initial phase of analysis, splitting associated with projection, projective identification and idealization were the main defence mechanisms. As the analysis progressed and the themes of omnipotence and mourning were explored with the simultaneous working through of drive derivatives expressed in the transference, repression gained ground over the more primitive defence mechanisms. The evolution of the case showed a gradual shift from splitting to repression and the association of repression with a more advanced psychic organization. This development reflected the dynamic movement from borderline to hysterical organization in psychoanalytic nosology.

Although the literature concerning the association between religiosity and fertility in European countries is already quite extensive, studies exploring the mechanisms of action of religiosity are rare. The main aim of this article is to investigate whether grandparental childcare is a mediating or moderating variable in the association between attendance at religious services and the intention to have a second or third child. Building on previous literature, we assume that parents who are more religious might put more effort into establishing a positive relation with the grandparents of their child/children. Consequently, compared to parents who are less religious, those who are more religious could be more receptive to possible encouragement from grandparents to have another child and may be more optimistic regarding grandparents’ involvement with an additional child. Using Generations and Gender Survey (GGS) data for eleven European countries, we find evidence of a strong and pos...

Research suggests that men should be included in reproductive health decision making to help enhance positive health outcomes for their partners. Men affect the use of contraception and what method is used. Men's decisions may be affected by different factors such as gender, education, and the nature of their sexual relationship. A qualitative study was conducted to explore males' experiences and perceptions about emergency contraception (EC), and the meanings males assign to EC. Semistructured in-depth focus groups were held with 15 men who engage in heterosexual activity recruited from a university setting in the United States. Participants expressed egalitarian views of the contraception decision-making processes, a sense of responsibility regarding reproductive decision making, and that society has a negative stigma toward those who use EC. However, there was a lack of knowledge regarding the copper intrauterine device, which was not viewed as a method of EC. Exploring t...

When parents apply religious or cultural beliefs concerning spiritual healing, faith healing, or preference for prayer over traditional health care for children, concerns develop. Medical care is considered one of the most basic of all human needs, and yet parents may elect to apply religious or cultural beliefs in place of traditional Western medical care for their children. Because memberships in religious groups that have beliefs concerning prayer and health care for children are increasing, the topic is of great importance for pediatric health professionals. This article describes parental refusal of medical care, and it discusses the legal, ethical, and clinical implications.

Members of host species in pathogen-host coevolutionary races may be selected to choose mates who possess features of physical appearance associated with pathogen resistance. Human data from 29 cultures indicate that people in geographical areas carrying rela- tively greater prevalences of pathogens value a mate's physical attractiveness more than people in areas with relatively little pathogen incidence. The relationship between

This paper examines the concept of "prospatheia" and its relationship to the creation and management of psychological complexes, drawing on elements from both Neptic Theology and psychology. Prospatheia, as a powerful longing for connection, is considered a primary drive leading to emotional attachment and contributing to the formation of complexes. In psychology, complexes are interpreted as unconscious patterns that guide behavior, reinforcing dependence on external sources to fulfill fundamental emotional needs. The approach of Neptic Theology proposes a therapeutic process that differs from the psychological acceptance or integration of complexes. Specifically, Neptic Psychology emphasizes the prevention of complex formation from childhood through training the individual to develop a more measured relationship with the material world, avoiding excessive pleasure. In adulthood, Neptic Psychology supports controlling prospatheia through the conscious avoidance of pleasure, which sustains dependence. Thus, the treatment of complexes involves three phases: prevention, pleasure control, and gradual weakening of the complexes. Focusing on the abandonment complex, the paper illustrates how excessive reliance on security can transform into a fear of abandonment, leading to emotional insecurity and alienation from one's spiritual nature. Neptic Theology advocates for self-control and the avoidance of pleasure that reinforces complexes, thereby fostering an inner balance. This methodology differs from modern psychological methods, as it aims at the weakening rather than the acceptance of complexes, offering a unique framework for understanding the human soul and its relationship to the material world.

This paper explores the challenges faced by clergy who undergo deconversion from religious faith, focusing on the social, familial, and professional consequences of adopting atheism or nonsupernaturalism. Using case studies from participants of The Clergy Project (TCP)-a community for current and former religious leaders who no longer hold supernatural beliefs-this study examines how the social environment shapes the deconversion experience. Through in-depth interviews, surveys, and analysis of over three hundred profiles, of TCP participants from more than twenty countries, this research sheds light on the prejudice faced by nonbelieving clergy. Drawing from diverse cultural contexts, including the U.S., Ivory Coast, Saudi Arabia, Pakistan, and Malaysia, the findings reveal varying levels of social acceptance and the significant risks of discrimination faced by nonbelievers. Participants often encounter stigma, ostracism, and loss of familial and professional ties, leading many to conceal their atheism to avoid social exclusion. The study also highlights how the ability to express nonbelief is shaped by geographic, cultural, and religious factors. The paper argues that atheism remains a marginalized identity, with many clergy members choosing to live as covert apostates to protect their social standing and emotional well-being. It also calls for further research into the intersection of nonbelief, social stigma, and the unique challenges faced by nonbelieving clergy.

A growing body of research suggests that mindfulness-based therapies may be effective in treating a variety of disorders including stress, chronic pain, depression and anxiety. However, there are few valid and reliable measures of mindfulness. Furthermore, mindfulness is often thought to be related to spirituality, given its roots in Buddhist tradition, but empirical studies on this relationship are difficult to find. The present study: (1) tested the reliability and validity of a new mindfulness measure, the Freiburg Mindfulness Inventory (FMI), (2) explored the relationship between mindfulness and spirituality, and (3) investigated the relationship between mindfulness and/or spirituality and alcohol and tobacco use in an undergraduate college population (N=196). Results support the reliability of the FMI and suggest that spirituality and mindfulness may be separate constructs. In addition, smoking and frequent binge-drinking were negatively correlated with spirituality scores; as spirituality scores increased the use of alcohol and tobacco decreased. Thus, spirituality may be related to decreased substance use. In contrast, a positive relationship between mindfulness and smoking/frequent bingedrinking behavior was uncovered, and warrants further investigation.

Quando sonhamos racionalidades incontroláveis atuam independentemente de nossas vontades, organizando cenários a partir de conhecimento armazenado em nossas memórias e facultando diálogos com personagens oníricos por meio dos quais o intangível organizador interage conosco?

The individual is in constant interaction with others from birth onwards. The primary experience evolves from the innate need for bodily touch and connection, which form the foundation for the psychobiological structure of the individual. The body's anatomy is made to yearn for another, for building a home with the body of another. This makes the body the focal instrument, which is discernible already in the mother-child relationship, as well as later in male-female or husband-wife relationships. The body thus provides the most sacred space, and deep within it carries a natural yearning for another, for having a relationship with another. Relationships are the means through which the body can come to full realization.

The individual is in constant interaction with others from birth onwards. The primary experience evolves from the innate need for bodily touch and connection, which form the foundation for the psychobiological structure of the individual. The body's anatomy is made to yearn for another, for building a home with the body of another. This makes the body the focal instrument, which is discernible already in the mother-child relationship, as well as later in male-female or husband-wife relationships. The body thus provides the most sacred space, and deep within it carries a natural yearning for another, for having a relationship with another. Relationships are the means through which the body can come to full realization.

Background The global surge in refugee populations has sparked considerable apprehension regarding their mental health. This study explores the symptom profile and associated factors among refugee patients admitted to Okasha Institute of Psychiatry, Ain Shams University, hospitals between 2018 and 2021. Methods A retrospective analysis was conducted utilizing the medical records of refugee patients admitted to Okasha Institute of Psychiatry between 2018 and 2021. Data collection encompassed socio-demographic characteristics, diagnoses, reported stressors, and specific symptom profiles. Results The study involved 36 refugee patients, averaging 26.7 years, predominantly female (61.1%), and predominantly of Sudanese origin (45.9%). Prevalent diagnoses included bipolar disorder (36.8%), schizophrenia (26.3%), and major depressive disorder (13.2%). A diverse array of stressors emerged, with immigration-related issues ranking highest (21.2%). Other noteworthy stressors comprised marital conflicts (15.2%) and house-related difficulties (15.2%). Conclusion This study highlighted the prevalence of severe mental illnesses, varied stressors, and distinct symptom profiles in refugees with psychiatric admissions and underscored the imperative for culturally sensitive and traumainformed mental health services. Further research is imperative to devise effective interventions and enhance the mental health outcomes of refugee populations.

The 4 articles in this special issue make important contributions to both family and religious studies as well as to their interface. This commentary begins by considering 4 unifying themes present across all of the articles, including meaningful religion-family linkages, the importance of gender differences in the faith-family interface, the significance of intergenerational relationships, and the need for better theory. The authors then discuss the unique major strength and secondary limitations of each study. Finally, the commentary focuses on two challenges inhibiting the contemporary study of religion and the family-a relative lack of racial and religious diversity in samples and the lack of a unifying theory of religion-family linkages-and suggests how to adjust the trajectory of future theory and research to address these issues.

Many parents assert that, despite the considerable and sustained stresses involved in parenting a child with a disability, their experiences have been personally transformative. Increasingly, researchers are advocating for a theoretical understanding of family life management ...

So much for [Moses and Monotheism]. .. . I have been very much besought to write something for Romain Rolland's 70th birthday.. .. I managed to write a short analysis of "a feeling of alienation" which overcame me on the Acropolis in Athens in 1904, something very intimate. .. . But combine the two proverbs about the rogue who gives more and the beautiful girl who will not give more than they have [sic] and you will see my situation.

Background: Compassion is vital for institutional care providers. However, compassion is not easy to cultivate. In this context, care providers' spirituality/ religiousness (S/R) could be a powerful resource for their self-care and enhance compassionate care to others. However, this domain needs further research. Aim: This review examines the relevance of spirituality/religiousness for developing compassion and self-compassion in institutional care providers. Method: The narrative review method was chosen as the topic is a deficit area of research that spans diverse roles, disciplines, and countries. A systematic Boolean search of three databases (Web of Science, PsycNet Articles, and PubMed) was undertaken. Results: 42 studies were eligible for this review, which comprised varied helping roles (n=11). These studies were culturally diverse, spanning 17 countries and six continents. Conclusion: Three distinct trends emerged concerning the relationship between S/R and compassion for others. Firstly, several studies predicted a significant, positive relationship between 'spirituality' and compassion. Secondly, most studies that considered 'spirituality and religiousness' as overlapping constructs demonstrated a positive association with compassion for others. Thirdly, the findings were mixed for the studies focusing on 'religiousness' and compassion. The experiences, practices, and contexts that nurture and sustain S/R, compassion and selfcompassion in the workplace are also discussed. Our review uncovers themes for practice and future research on the potential of S/R to foster compassion for self and others in institutional care providers. These findings are synthesized across diverse roles in Western and non-Western countries.

wir gehen heute von der Annahme aus, daß kriminelles Verhalten gelerntes Verhalten in einem sozialen Umfeld ist. Dissoziales Verhalten ist in der Regel auch nicht Krankheit, wiewohl wir häufig mit Verhalten zu tun haben, das in einer Sprache des "als ob" beschrieben wird. Kriminalität ist ein juristischer, kein psychiatrischer/psychologischer Begriff. Dennoch lassen sich die mit dem Gesetz in Konflikt geratenen Menschen mit psychologischen Begriffen beschreiben, erklären, mitunter auch mit den Vokabeln der Psychiatrie. Im folgenden seien einige Merkmale der sogenannten dissozialen, antisozialen letztlich delinquenten Persönlichkeit benannt. Psychologen und Therapeuten, die im Strafvollzug arbeiten, werden Altbekanntes erkennen; Sie bitte ich um Nachsicht. Andere werden erstaunt sein darüber, wie nahe manche dieser Beschreibungen denen sind, die sie aus ihren anders gelagerten Arbeitsfeldern kennen. Wenn Sie sich eine Skala von• Verhalten vorstellen, die von leichten bis schweren Verhaltensauffälligkeiten reicht, Verhaltensweisen, die dauerhaft gesetzesrelevant im negativen Sinne wurden, die auffällig wurden, so ist zunäahst eine gewisse Art des Umgangs mit Menschen und Dingen zu benennen, der sich durch Unzuverlässigkeit und Verantwortungslosigkeit auszeichnet. Lassen Sie mich ein paar alte Vokabeln gebrauchen, die wir noch kennen, aber weniger in der extramuralen Welt benutzen: Faulenzer, Haltloser, Arbeitsscheuer, Landstreicher z. B. Es fängt an mit Schuleschwänzen, Weglaufen, Herumstreunen, Nicht-nach-Hause-kommen-zur-Zeit, Rumtrödeln, Wegnehmen, Beschädigen, Lügen, Beschönigen, Nicht-wahr-haben-wollen u. ä. Die Beschreibung von Verhaltensmerkmalen dieser Art ohne den psychosozialen Kontext greift allerdings noch weniger das Problem des kriminellen Anteils dieses Verhaltens, als es in der Regel etwas beschreibt, was eher wie Bewertung von etwas nicht Gewünschtem daherkommt.

The thesis is situated in the interface between psychology and Christian spirituality. It explores the experience of women in the South African context making the Spiritual Exercises of St Ignatius as a Nineteenth Annotation Retreat. The results of the study show that shifts in image of self and image of God are facilitated by the imaginal and dialogical/relational processes in the Spiritual Exercises. A qualitative, hermeneutical approach was taken in which nineteen women were interviewed about their experience of making the Spiritual Exercises. Fifteen of these were interviewed after completing the Spiritual Exercises while four were interviewed during the process. Shifts towards more positive self and God-representations were reported by all but one of the women interviewed. Images of God shifted from distant or ambivalent to positive relational images. Images of self also shifted in concert with shifts in image of self, with the women coming to see themselves as intrinsically valuable and unconditionally loved by God. A marked lessening in defensive processes was also noted. A constructive interpretation of the themes which emerged from an analysis of the data was done from both psychological perspective and spiritual-theological perspectives. From a psychological perspective Object-Relations theory and Dialogical Self theory were used to better understand the mechanisms enabling shifts in God and self-representation. From a spiritualtheological perspective, Rahner's ( , 1964) ) relational theology of grace shed light on the spiritual processes in the Spiritual Exercises which facilitate shifts in image of God and self. Imaginal dialogical or relational aspects of the Exercises were found to play an important role in facilitating shifts in both image of self and image of God. The findings of this study provide compelling evidence for the interplay between psychological and spiritual processes in the Spiritual Exercises in particular, and spiritual experience in general, resonating with the work of and . It also resonates with Rahner's ( , 1964) ) theology of grace as God's self-communication which parallels the move in psychology towards the relational which is strongly evident in both object-relations theory and the more recent Dialogical Self psychology.

ObjectivesWe have previously reported that a multifaith spiritually based intervention (SBI) may have efficacy in the treatment of generalized anxiety disorder (GAD). This randomized pilot trial tested whether the SBI had greater efficacy than a nonspecific control condition in GAD.MethodTwenty‐three participants with GAD of at least moderate severity were randomized to 12 individual sessions of the SBI (n = 11) or supportive psychotherapy (SP)—our control condition (n = 12).ResultsIntent‐to‐treat analysis revealed the SBI fared better than SP in decreasing blind clinician ratings of anxiety and illness severity and self‐report worry and intolerance of uncertainty, with large between‐group effect sizes. The SBI also produced greater changes in spiritual well‐being. Results remained the same when supplementary analyses were performed on the completer sample. Treatment gains were maintained at 3‐months follow‐up.ConclusionsThis small pilot trial demonstrates that a nondenominational S...

Background: Stress is a prevalent psychological concern that affects individuals across all cultures and life domains. Among Muslims, religious faith serves not only as a spiritual foundation but also as a practical mechanism for managing stress. Islamic practices such as prayer (Salah), Quranic recitation, and supplication (Dua) offer emotional comfort and a structured path for resilience. This study explores how Muslim individuals utilize their religious beliefs to navigate stress, focusing on the emotional and psychological effects of Islamic coping strategies. Objective: To explore the role of Muslim faith in coping with stress and examine how religious beliefs and practices influence stress management and emotional well-being. Methods: A qualitative study design was used involving in-depth semi-structured interviews with nine Muslim participants aged 18 years and above, selected through purposive non-probability sampling. Inclusion criteria involved self-identification as Muslim and a history of stress experiences. Eight interviews were analyzed thematically, as one was excluded due to poor audio quality. Data were transcribed verbatim and analyzed using Braun and Clarke's six-step framework for thematic analysis. Ethical approval was obtained, and informed consent was secured from all participants. Results: Five major themes emerged: Coping Skills, Spirituality, Stress, Patience, and Strong Faith. All eight participants reported regular engagement with Salah (f=9), Quran recitation (f=9), and supplication (f=9) during stressful periods. Trust in Allah and the concept of divine wisdom were central to emotional relief. Participants expressed social withdrawal during stress but consistently reported strengthened spiritual connection. Faith-based practices fostered resilience, reduced anxiety, and reframed hardship as a spiritual test. Conclusion: Muslim faith provides a holistic framework for stress management, integrating spiritual, emotional, and cognitive dimensions. The findings support the incorporation of culturally sensitive religious practices into psychological care for Muslim populations.

Responses to questionnaire interviews of 73 men who had undergone vasectomies are discussed, and summary tables presented. The questions cover personal characteristics, the operation itself, motivational factors, and outcome of the operation. Analysis of the outcome includes pre-and postoperative physical health; sexual behavior; psychosocial adjustment factors-including marital, job, and community relationships and concern over children; satisfaction with the operation; and social behavior with regard to the operation. On most of these questions the respondent was also asked to evaluate his wife's condition, behavior, or attitude. Medical aspects of the vasectomy and postoperative sperm tests are also discussed. V-ZVER THE PAST few years, the performance of vasectomy has increased in importance as a means of fertility control in the United States and elsewhere. Information obtained in a nationwide survey 1 indicates that about 45,000 such operations are performed annually in the United States. The basic assumption of the present study is that, aside from eliminating the ability to deliver sperm, vasectomy can yield consequences that constitute the psychosocial sequelae of having decided to sterilize oneself. We sought to focus on several questions: 1. How many men and their wives

Background: Treatments that integrate religious clients' beliefs into therapy may enhance the therapeutic alliance (TA) in religious clients. Objective: Compare the effects of religiously integrated cognitive behavioral therapy (RCBT) and standard CBT (SCBT) on TA in adults with major depression and chronic medical illness. Method: Multi-site randomized controlled trial in 132 participants, of whom 108 (SCBT = 53, RCBT = 55) completed the Revised Helping Alliance Questionnaire (HAQ-II) at 4, 8, and 12 weeks. Trajectory of change in scores over time was compared between groups. Results: HAQ-II score at 4 weeks predicted a decline in depressive symptoms over time independent of treatment group (B = -0.06, SE = 0.02, p = 0.002, n = 108). There was a marginally significant difference in HAQ-II scores at 4 weeks that favored RCBT (p = 0.076); however, the mixed effects model indicated a significant group by time interaction that favored the SCBT group (B = 1.84, SE = 0.90, degrees of...

This study evaluated a developmental model of intergenerational continuity in religiosity and its association with observed competency in romantic and parent-child relationships across two generations. Using multi-informant data from the Family Transitions Project, a 20-year longitudinal study of families that began during early adolescence (N = 451), we found that parental religiosity assessed during the youth's adolescence was positively related to the youth's own religiosity during adolescence which, in turn, predicted their religiosity after the transition to adulthood. The findings also supported the theoretical model guiding the study, which proposes that religiosity acts as a personal resource that will be uniquely and positively associated with the quality of family relationships. Especially important, the findings demonstrate support for the role of religiosity in a developmental process that promotes positive family functioning after addressing earlier methodological limitations in this area of study, such as cross-sectional research designs, single informant measurement, retrospective reports, and the failure to control for other individual differences.

Psychogenic nonepileptic seizures (PNES) and psychogenic movement disorders (PMD) are commonly seen in Neurology practice and are categorized in the DSM-5 as functional neurological disorders/conversion disorders. This review encompasses historical and epidemiological data, clinical aspects, diagnostic criteria, treatment and prognosis of these rather challenging and often neglected patients. As a group they have puzzled generations of neurologists and psychiatrists and in some ways continue to do so, perhaps embodying and justifying the ultimate and necessary link between these specialties.

Aim.  The aim of this paper was to explore the issues surrounding the spirit of the unborn child.Background.  Pregnancy and birth have been recognised to have a spiritual nature by women and health professionals caring for them. Midwives and nurses are expected to have a holistic approach to care. I suggest that for care to be truly holistic exploration is required of the spiritual nature of the unborn fetus.Methods.  Historical, philosophical and religious views of the spirit of the fetus, are explored as well as those of women. Investigation was made of views of the timing of ‘ensoulment’.Results.  The review demonstrates the value women place on the sacredness of pregnancy and birth, and that the spiritual nature of the unborn should be recognised.Conclusion.  This paper shows that the views and values women have of pregnancy and birth and the powerful, spiritual relationship they have with the unborn, indicates that further discussion and research needs to be carried out in this...