Turning to God and to religious practice under strain.
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Qurʾān
القرآن6 shownVerses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.
Qur'ān 2:233Arabic sense: الرضا, رضا
۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودࣱ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضࣲ مِّنۡهُمَا وَتَشَاوُرࣲ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرࣱ
Mothers suckle their children for two whole years, if they wish to complete the term, and clothing and maintenance must be borne by the father in a fair manner. No one should be burdened with more than they can bear: no mother shall be made to suffer harm on account of her child, nor any father on account of his. The same duty is incumbent on the father’s heir. If, by mutual consent and consultation, the couple wish to wean [the child], they will not be blamed, nor will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner. Be mindful of God, knowing that He sees everything you do
Qur'ān 3:122Arabic sense: توكل
إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِيُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
Remember when two groups of you were about to lose heart and God protected them- let the believers put their trust in God
Qur'ān 3:159Arabic sense: توكل
فَبِمَا رَحۡمَةࣲ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ
By an act of mercy from God, you [Prophet] were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you- so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in God: God loves those who put their trust in Him
Qur'ān 3:160Arabic sense: توكل
إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِي يَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
If God helps you [believers], no one can overcome you; if He forsakes you, who else can help you? Believers should put their trust in God
Qur'ān 3:173Arabic sense: حسبنا الله
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنࣰ ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ
Those whose faith only increased when people said, ‘Fear your enemy: they have amassed a great army against you,’ and who replied, ‘God is enough for us: He is the best protector,’
Qur'ān 4:81Arabic sense: توكل
وَيَقُولُونَ طَاعَةࣱ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةࣱ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
They say, ‘We obey you,’ but as soon as they leave your presence, some of them scheme by night to do other than what you said. God records what they scheme, so leave them alone, and put your trust in God: He is sufficient protector
Tafsīr
التفسير6 shownCommentary on the verses above, at most two editions per verse.
en-asbab-al-nuzul-by-al-wahidi on 2:233en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
Mothers shall suckle their children two whole years-for those who desire to complete the suckling. Great is that Lord who is unique in loving kindness and without peer in caressing servants. He be- stows in testing, He is loyal to assurances. If we call Him, He hears, and if we do not, He knows. He is generous, loving, love-showing, and love-increasing; gentle, defect-hiding, excuse-hearing, a good God. His bounty is beyond all bounty, His generosity beyond all generosity, His mercy greater than all mercies, His love not like other loves. The example given of utmost mercy is the mercy of mothers, but God's mercy toward His servants is more than that, and His love is not like their love. Do you not see that He commands mothers to give milk to their children for two complete years, He urges them to nurture them, and He counsels them to take care of them? He does not confine Himself to the
en-al-jalalayn on 2:233en-al-jalalayncommentary on an ayah this subject surfaced
Mothers shall suckle their children for two full years kāmilayn ‘two full ones’ is an adjective for emphasis; this is for such as desire to fulfil the suckling and this is the maximum length of time. It is for the father to provide food for them the mothers and clothe them during the suckling if they be divorced honourably to the best of his ability. No soul is charged save to its capacity its ability; a mother shall not be harmed by her child that is on account of the child by being forced to suckle it if she does not want to; neither should a father be harmed by his child that is on account of it by being charged with more than he is able to bear. The mention of both parents here in relation to the child is intended to show sympathy for both. The heir the one inheriting from his father that is the young man who is the trustee of his father’s property has a similar duty to that of the f
en-asbab-al-nuzul-by-al-wahidi on 3:159en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
It was by a mercy of God that thou wert soft with them. Hadst thou been harsh and hard of heart, they would have scattered from around thee. So pardon them, ask forgiveness for them, and consult with them in the affair. And when thou art resolved, trust in God. Surely God loves those who trust. “O master of masters! O paragon of engendered beings! You are generous and lovingly kind, gentle and ever-merciful to everyone. You drive everyone by customs that hit the mark. You call everyone to the table of exaltedness and convey to everlasting felicity. You are like a father for the orphans, a husband for the widowed. You caress the familiar and you show the road to the estranged. You are mercy itself for the world's folk, a cause of generous giving to all the servants. O master, there is all of this, but take care not to see yourself. Do not consider these as your own acquisitions, for all o
en-asbab-al-nuzul-by-al-wahidi on 3:173en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
(Those unto whom men said: Lo! the people have gathered against you, therefor fear them�) [3:173]. Abu Ishaq al-Tha'alibi informed us> Abu Salih Shu'ayb ibn Muhammad> Abu Hatim al-Tamimi> Ahmad ibn al-Azhar> Rawh ibn 'Ubadah> Sa'id> Qatadah who said: �This refers to the day of Uhud, following the deaths and wounds that the Muslims had suffered and after the idolaters, Abu Sufyan and his company, had left. The Prophet, Allah bless him and give him peace, said to his Companions: 'Would a group gather for war for Allah's sake and seek their enemy, for this is more prone to cause damage to the enemy and more likely to drive them away for a distance?' A group set off, despite of what Allah knew of their extreme exhaustion. When they reached Dhu'l-Hulayfah, the Bedouins and other people came to them, saying: 'Abu Sufyan is going to attack you', but they only said: 'Allah is Sufficient for us!
en-al-jalalayn on 3:122en-al-jalalayncommentary on an ayah this subject surfaced
When idh substitutes for the previous idh two parties of you the Banū Salima and the Banū Hāritha the two flanks of the army were about to lose heart about to shrink from the battle and retreat after ‘Abd Allāh b. Ubayy the hypocrite and his companions began to retreat. He Ibn Ubayy said ‘Why should we get ourselves and our children killed?’ and he also said to Abū Jābir al-Salamī — who had said to him ‘I implore you by God for your Prophet’s sake and yours’ — ‘If we knew how to fight we would follow you!’ But God then made them the Banū Salima and the Banū Hāritha steadfast and they did not abandon the field; and God was their Protector their Helper and let the believers rely on God let them place their trust in Him and none other.
en-tafisr-ibn-kathir on 3:122en-tafisr-ibn-kathircommentary on an ayah this subject surfaced
And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower (121)When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust (122)And Allah has already made you victorious at Badr, when you were a weak little force. So have Taqwa of Allah that you may be grateful (123)
The Battle of Uhud
According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn 'Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. 'Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.
The Reason Behind the Battle of Uhud
The idolators suffered many casual
Research library, full list
376 to 400 of 869Utilization and perceptions of chaplaincy among hospitalized adults of Dharmic religions with cancer.
Background: Spiritual care provided by chaplains plays a key role in cancer care in the United States, yet little is known about chaplaincy utilization among people of Dharmic religions (Hinduism, Buddhism, Sikhism, Jainism) with cancer.
Methods: This multi-methods study reviewed the records of patients (aged 18 years and older) who were hospitalized at a dedicated cancer hospital (2015-2019) and conducted interviews with chaplains and adults of Dharmic religions (2020). Primary outcomes included measuring chaplaincy utilization (at least one chaplain visit) across different religions and identifying perceptions of chaplaincy. Secondary outcomes involved measuring unmet spiritual needs on admission, types of spiritual care needs, and variables associated with chaplaincy utilization.
Results: Of 54,828 patients, 2% were of Dharmic religions (n = 1163; 58.4% Hindu, 33.2% Buddhist, 4.8% Sik…
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Exploring Spiritually Integrated Psychotherapy as a Modality: How it is Evolving in the Ontario, Canada Context and the Relevance of Contributions from the Fields of Theology and Spiritual Care.
This paper surveys the current understanding of spiritually integrated psychotherapy (SIP) and connects the historical role of religious training to better understand how SIP is developing as a psychotherapy modality in Ontario, Canada. The paper clarifies how SIP is defined and proposes three levels of practice: spiritually conscious therapy, spiritually informed therapy, and spiritually integrated therapy. As evidence-based and practiced-based literature expands, more consensus is needed in how SIP terminology is used.
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Hobenu KA, Naab F (2023)MEDLINE-indexed journal, not yet read by usInternational journal of palliative nursing4 citations A qualitative exploration of the spiritual wellbeing of women with advanced cervical cancer in Ghana.
Background: Spiritual wellbeing is one of the most important aspects of human health, alongside physical, psychological and social factors. Religiosity/spirituality can play a critical role in the lives of people experiencing life-threatening illnesses, such as cervical cancer. Most women with cervical cancer in Africa, including Ghana, are diagnosed at the advanced stage. These women lean on their spiritual connections for strength during their illness. Despite the fact that numerous studies have been conducted on the relevance of religiosity/spirituality in the experience of cancer in other jurisdictions, the same cannot be said about Ghana. The study aims to fill this gap in the literature.
Aim: To explore the spiritual wellbeing of women diagnosed with advanced cervical cancer in Ghana.
Method: A qualitative explorative design was employed, with purposive sampling used to recruit 15 …
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"I Am Grateful for Every Day I Live": A Qualitative Study on the Spiritual Experiences of Women With Gynecological Cancer.
Background: Considering the life-threatening nature of gynecological cancers, spirituality and religious beliefs may play a key role in the experiences of the patients during the disease process and their coping.
Objective: The aim of this study was to understand the spiritual experiences of Muslim women with gynecological cancer during the disease process.
Methods: A qualitative, phenomenological, and hermeneutic approach was followed in the research. Fourteen women with gynecological cancer in Turkey were interviewed individually. The thematic analysis approach of Braun and Clarke was used to evaluate the data.
Results: The results of the data analysis revealed 3 themes (consisting of 9 subthemes): (1) reaction to cancer: spiritual distress (fear of death, perception of punishment, fear of obscurity and uncertainty, and being a cause of spiritual distress in the family); (2) reaction t…
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Sager E (2022)MEDLINE-indexed journal, not yet read by usJournal of religion and health9 citations Components of Successful Spiritual Care.
The quantifiable health benefits of spiritual practice and religious community have inspired a movement toward addressing religion within health care and medical education, yet biomedical professionals still often avoid this topic (Giordano and Engebretson in Explore 2(3):216--225, 2006; Post et al. in Ann Intern Med 132(7):578, 2000). This is largely due to a lack of clarity on how to ethically engage with diverse spiritual practices and maintain professional boundaries regarding spiritual care. However, a majority of patients desire increased incorporation of spirituality in medical discussions, indicating a deficit in care that must be addressed (Best et al. in Patient Educ Couns 98(11):1320-1328, 2015; Zaidi in AMA J Ethics 20(7), 2018). In this article, I clarify what constitutes successful spiritual care by identifying its key components and major challenges. I then make recommenda…
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Bridging religion and spirituality with gestalt psychotherapy to improve clinical symptoms: Preliminary findings using gestalt pastoral care.
An inherent tension between religion and psychotherapy has inhibited the conversation between the two paradigms in determining the most effective approaches to improving mental health outcomes for people of faith. Preliminary research has suggested that the intersection between the two may prove fruitful in providing mental health interventions. As a part of a broader big-data study sponsored by the Bridges Consortium of Brigham Young University and underwritten by the John Templeton Foundation, the present study evaluated the effectiveness of the spiritually integrated strategies of the modality Gestalt Pastoral Care (GPC) focusing on two goals: (a) determining the overall clinical effectiveness of GPC, not previously scientifically validated, and (b) evaluating the effectiveness of GPC in the reduction of symptoms most commonly seen in clients using empirically validated clinical measu…
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Three Emerging Spiritual Practices in the Canadian Association for Spiritual Care (CASC): From Pastoral Care and Counselling to Multi-Faith, Evidence-Based Spiritual Care and Psycho-Spiritual Therapy.
Describes the relationship between practice and theory (praxis) along with an examination of changes in the last 40 years in the praxis of pastoral care and counselling in the Canadian Association for Spiritual Care (CASC) that led to spiritual care and psycho-spiritual therapy. Developments in spiritual practices include growth in multi-faith, evidence-based spiritual care, and spiritually integrated psychotherapy (psycho-spiritual therapy). Suggests further areas of research and reflection including process theology.
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Knowledge, Attitudes, and Interactions with Chaplains and Nursing Staff Outcomes: A Survey Study.
We conducted a cross-sectional survey of nursing staff (n = 51) in an academic hospital finding a significant inverse relationship between the frequency of chaplaincy interaction and perceived stress (r = - 0.27, p = 0.05). We also found a significant positive relationship between rated importance of having a chaplain at the hospital and secondary trauma (r = 0.30, p = 0.03). There was a significant positive relationship between religiosity and rated importance for having a chaplain (r = 0.30, p = 0.03) and rated helpfulness of chaplains (r = 0.32, p = 0.02). Similarly, there was a significant positive relationship between spirituality and average length of conversations with a chaplain, rated importance for having a chaplain, and helpfulness of chaplains (r = 0.32, p = 0.03; r = 0.44, p = 0.001; and r = 0.52, p = 0.0001, respectively). Interaction with chaplains is associated with decre…
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Posttraumatic growth experiences and its contextual factors in women with breast cancer: An integrative review.
In this article, we synthesize current research that examines determinants and manifestations of posttraumatic growth (the phenomenon of posttraumatic growth can be embodied in several domains) in women with breast cancer. The findings of the integrative literature review may contribute to facilitating person-centered oncology care by raising health care professionals' awareness and understanding of posttraumatic growth phenomenon among breast cancer survivors. The identification of factors contributing to posttraumatic growth and manifestations of posttraumatic growth are important in increasing the effectiveness of interventions in supporting women during their breast cancer journey. The methods proposed by Whittemore and Knafl ( 2005 ) were adopted to guide this integrative review. Quality assessment was conducted using recognized critical appraisal tools relating to quantitative and …
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Spirituality Experiences in Hemophilia Patients: A Phenomenological Study.
Spirituality plays an important role in coping with chronic diseases. However, the meaning of spirituality is not known in hemophilia, as a chronic disease. This study aimed to explore the essence of spirituality in hemophilia patients. This qualitative study with a hermeneutic phenomenological approach was conducted on twelve Muslim adult hemophilia patients. The participants were selected using purposeful sampling. The data were gathered through interview. Then, the data were analyzed using thematic analysis and van Manen's methodological framework. MAX.QDA qualitative software package 2010 was used to import the transcripts and analyze the data. Four themes were identified: "relationship with God," "God as the fulcrum," "strong religious beliefs," and "spiritual satisfaction." "Relationship with God" meant "to ask God for help" and "praying for oneself and others." "God as the fulcrum…
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Patient Appreciation of Student Chaplain Visits During Their Hospitalization.
Spiritual care is associated with improved health outcomes and higher patient satisfaction. However, chaplains often cover many hospital units and thus may not be able to serve all patients. Involving student chaplains in patient spiritual care may allow for more patients to experience the support of spiritual care. In this study, we surveyed 93 patients hospitalized on general medical units at a tertiary care center who were visited by nine student chaplain summer interns. The results indicated that the majority of patients appreciated student chaplain visits and these encounters may have positively influenced their overall hospital experience. Thus, student chaplains could be a way to extend valuable spiritual care in settings where chaplaincy staff shortages preclude access.
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Towards a faith-based understanding of moral injury.
In recent years, the issue of moral injury (MI) has garnered considerable attention, especially as related to the military experiences of Service Members and Veterans. This brief communication is intended to provide an overview of Christian, Jewish, and Islamic understandings of MI. The intent is to draw attention to a faith-based etiology for MI, thereby facilitating dialogue and discussion on the relevance of spiritual and pastoral care to supporting those affected by MI.
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Chaplains Working in Palliative Care: Who They Are and What They Do.
Background: Palliative care (PC) programs utilize chaplains to address patients' spiritual care needs; however, there is no comprehensive description of chaplaincy in PC programs nationally.
Objective: To describe chaplains working in PC across the United States, including their integration on the PC team and visit content.
Design: National online survey conducted February-April 2015.
Subjects: We invited participation from hospital-based chaplains belonging to four national professional chaplain associations who spent 15% or more of their working hours with PC teams. Measure(s): We developed a 41-item survey to investigate main outcomes of chaplain demographics, practice information, integration into the PC team, and visit content.
Results: 531 valid responses were received. We report on respondents who were full-time chaplains (n = 382). Almost half were women (46%), and the majority w…
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Parent Spirituality, Grief, and Mental Health at 1 and 3 Months After Their Infant's/Child's Death in an Intensive Care Unit.
Unlabelled: The death of an infant/child is one of the most devastating experiences for parents and immediately throws them into crisis. Research on the use of spiritual/religious coping strategies is limited, especially with Black and Hispanic parents after a neonatal (NICU) or pediatric intensive care unit (PICU) death.
Purpose: The purpose of this longitudinal study was to test the relationships between spiritual/religious coping strategies and grief, mental health (depression and post-traumatic stress disorder) and personal growth for mothers and fathers at 1 (T1) and 3 (T2) months after the infant's/child's death in the NICU/PICU, with and without control for race/ethnicity and religion.
Results: Bereaved parents' greater use of spiritual activities was associated with lower symptoms of grief, mental health (depression and post-traumatic stress), but not post-traumatic stress in fat…
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Spiritual well-being among HIV-infected adolescents and their families.
Congruence in spirituality between HIV+ adolescent (n = 40)/family (n = 40) dyads and psychological adjustment and quality of life were assessed, using the Spiritual Well-Being Scale of the Functional Assessment of Chronic Illness Therapy, Beck Depression Inventory-II, Beck Anxiety Inventory and Pediatric Quality of Life Inventory at baseline and 3-month post-intervention. Adolescents were 60 % female and 92 % African American. Congruence in spirituality between adolescent/surrogate dyads remained unchanged at 3 months. High congruence existed for "having a reason for living"; rejection of "life lacks meaning/purpose" and "HIV is a punishment from God." Adolescents were less likely to forgive the harm others caused them than their families.
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Balboni MJ, Sullivan A, Amobi A, Phelps AC, Gorman DP, Zollfrank A, Peteet JR, Prigerson HG, Vanderweele TJ, Balboni TA (2013)MEDLINE-indexed journal, not yet read by usJournal of clinical oncology : official journal of the American Society of Clinical Oncology205 citations Why is spiritual care infrequent at the end of life? Spiritual care perceptions among patients, nurses, and physicians and the role of training.
Purpose: To determine factors contributing to the infrequent provision of spiritual care (SC) by nurses and physicians caring for patients at the end of life (EOL).
Patients and methods: This is a survey-based, multisite study conducted from March 2006 through January 2009. All eligible patients with advanced cancer receiving palliative radiation therapy and oncology physician and nurses at four Boston academic centers were approached for study participation; 75 patients (response rate = 73%) and 339 nurses and physicians (response rate = 63%) participated. The survey assessed practical and operational dimensions of SC, including eight SC examples. Outcomes assessed five factors hypothesized to contribute to SC infrequency.
Results: Most patients with advanced cancer had never received any form of spiritual care from their oncology nurses or physicians (87% and 94%, respectively; P for d…
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Spirituality, religiosity, and spiritual pain among caregivers of patients with advanced cancer.
Background: Caregivers of patients with advanced cancer often face physical, social, and emotional distress as well as spiritual pain. Limited research has focused on the spiritual aspects of caregivers' suffering in the palliative care setting.
Methods: We interviewed 43 caregivers of patients with advanced cancer in our palliative care outpatient clinic. We determined demographic characteristics, religious affiliation, and relationship to the patient. Levels of spirituality, religiosity, and spiritual pain were self-reported using numeric rating scales (0 = lowest; 10 = highest). The participants completed various validated questionnaires to assess sleep disturbances, psychosocial distress, coping skills, and quality of life (QOL).
Results: The median age was 52 years (range, 21-83); 29 (67%) were women, 34 (78%) were white, 7 (17%) were African American, and 2 (5%) were Hispanic; 39 (…
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Webb JR, Robinson EA, Brower KJ (2011)MEDLINE-indexed journal, not yet read by usPsychology of addictive behaviors : journal of the Society of Psychologists in Addictive Behaviors13 citations Mental health, not social support, mediates the forgiveness-alcohol outcome relationship.
Religiousness and spirituality are important to most Americans, and evidence suggests that they may contribute to both addiction and recovery. Forgiveness is a specific dimension of religiousness and spirituality that may enhance recovery, but the mechanism(s) through which it operates is unknown. We hypothesized that higher levels of forgiveness would be associated with higher levels of mental health and social support, which, in turn, would be associated with improved alcohol-related outcomes. Baseline and 6-month longitudinal data from a sample of 149 individuals with alcohol use disorders seeking outpatient substance abuse treatment were analyzed through multiple-mediation statistical techniques. While previous research has shown direct associations among forgiveness, alcohol-related outcomes, mental health, and social support, this study found that the direct associations between fo…
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How parents of children receiving pediatric palliative care use religion, spirituality, or life philosophy in tough times.
Background: How parents of children with life threatening conditions draw upon religion, spirituality, or life philosophy is not empirically well described.
Methods: Participants were parents of children who had enrolled in a prospective cohort study on parental decision-making for children receiving pediatric palliative care. Sixty-four (88%) of the 73 parents interviewed were asked an open-ended question on how religion, spirituality, or life philosophy (RSLP) was helpful in difficult times. Responses were coded and thematically organized utilizing qualitative data analysis methods. Any discrepancies amongst coders regarding codes or themes were resolved through discussion that reached consensus.
Results: Most parents of children receiving palliative care felt that RSLP was important in helping them deal with tough times, and most parents reported either participation in formal religio…
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Sense of presence experiences and meaning-making in bereavement: a qualitative analysis.
This qualitative study aimed to explore the potential role that might be played by the reported experience of "sensing the presence of the deceased" in meaning-making processes in bereavement. Semistructured interviews were conducted with 12 participants who reported having had such an experience and the transcripts were subjected to thematic analysis. Seven overarching themes were identified, 3 of which were considered central: finding benefit in the continuation of the deceased, finding benefit in the continued relationship, and finding meaning through existential, spiritual, and religious sense-making. While participants found many benefits in what they experienced, finding meaning beyond immediate coping seemed to require the availability of spiritual/religious frameworks that could be adopted or, if available but discrepant, could meaningfully accommodate the experience.
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Walsh F (2010)MEDLINE-indexed journal, not yet read by usFamily process18 citations Spiritual diversity: multifaith perspectives in family therapy.
This paper addresses the growing diversity and complexity of spirituality in society and within families. This requires a broadly inclusive, multifaith approach in clinical training and practice. Increasingly, individuals, couples, and families seek, combine, and reshape spiritual beliefs and practices--within and among faiths and outside organized religion--to fit their lives and relationships. With rising faith conversion and interfaith marriages, the paper examines challenges in multifaith families, particularly with marriage, childrearing, and the death of a loved one. Clinical guidelines, cautions, and case examples are offered to explore the role and significance of spiritual beliefs and practices in couple and family relationships; to identify spiritual sources of distress and relational conflict; and to draw potential spiritual resources for healing, well-being, and resilience, f…
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The benefits of prayer on mood and well-being of breast cancer survivors.
Objectives: Prayer is becoming more widely acknowledged as a way to cope with cancer. The goal of this study was to compare differences in use of prayer between breast cancer survivors from different ethnic groups and examine how use of prayer is related to mood and quality of life.
Methods: This study used a mixed methods design. One hundred and seventy-five breast cancer survivors participated in a longitudinal study of survivorship. Women completed in-depth qualitative interviews and a battery of measures including quality of life, spirituality, social support, and mood.
Results: Eighty-one percent of the women prayed. There were no significant differences between the groups for any of the psychological, social support, or quality of life variables with the exception of higher benefit finding and spiritual well-being among those who prayed. The data did show that women who prayed were…
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Relationships among spiritual beliefs, religious practises, congregational support and health for individuals with traumatic brain injury.
Objective: To determine relationships among spiritual beliefs, religious practises, congregational support and health for individuals with traumatic brain injury (TBI).
Design: A cross-sectional analysis of 61 individuals with TBI evaluated in an outpatient clinic using the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS) and the Medical Outcomes Scale-Short Form 36 (SF-36).
Results: For persons with TBI the BMMRS Meaning and Values/Beliefs sub-scales were significantly correlated with the SF-36 General Health Perception sub-scale and the BMMRS Religious Support sub-scale was significantly correlated with the SF-36 General Mental Health sub-scale. Hierarchical regressions indicated that the BMMRS Values/Beliefs and Forgiveness sub-scales accounted for 16% additional variance in SF-36 General Health Perception scores beyond that accounted for by demographic variables (…
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Religious beliefs, social support, self-efficacy and adjustment to cancer.
Purpose: Religious beliefs have received relatively little attention in research on coping with cancer. In this study, the relationship of religious beliefs and perceived social support with adjustment to cancer was studied in a coping model that included self-efficacy for coping as a mediator. Of particular interest was the relationship between religious beliefs and social support.
Method: Data were collected from 164 in-treatment cancer patients. They completed measures of religious beliefs, social support, physical functioning, self-efficacy for coping, and adjustment. A model comparison approach was used to assess the fit of models that included or excluded the contribution of religious beliefs while testing the relationship between religious beliefs and social support.
Results: Religious beliefs were more strongly connected to perceived social support than with other constructs. Imp…
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Spirituality, social support, and survival in hemodialysis patients.
Background and objectives: No studies have evaluated the relationship among spirituality, social support, and survival in patients with ESRD. This study assessed whether spirituality was an independent predictor of survival in dialysis patients with ESRD after controlling for age, diabetes, albumin, and social support.
Design, setting, participants, & measurements: A total of 166 patients who had ESRD and were treated with hemodialysis completed questionnaires on psychosocial variables, quality of life, and religious and spiritual beliefs. The religious variables were categorized into three scores on a 0 to 20 scale (low to high levels): Spirituality, religious involvement, and religion as coping. Social support was assessed using the Multidimensional Scale for Perceived Social Support. Analyses were also performed including and excluding patients with HIV infection. Religious variables …
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