There is increasing evidence that spiritual beliefs can have a positive role in clients' lives. Using 30 members interested in spirituality from 3 psychosocial rehabilitation centers, a 4-session course-development study was run with 6 groups. The highly structured psychoeducational program was designed to help clients use their spiritual beliefs to foster a healthy self-esteem. Significant pre–post changes were reported on the Spiritual Support Scale, but not on measures of depression, hopelessness, self-esteem, or purpose in life.
Reviews the book, Full Circle: Spiritual therapy for the elderly by Kevin Kirkland and Howard McIlveen (1999). This book describes "Full Circle", a program developed by the authors to provide spiritual therapy for seniors with dementia, including the Alzheimer type. The program is called spiritual therapy because it is "for facilitating healing, resolution, remembering, and experiencing of the sacred, the complete, the joyous, the whole" (p.x).
Founders of the Cherubim & Seraphim Church, an independent African church in southwestern Nigeria, frequently recounted dreams or visions of angels or other heavenly beings, evidence to themselves and others of their special spiritual status. At times, these beings appeared in garments, images of which were later transformed by tailors into clothing worn by Cherubim & Seraphim church leaders.
The primary goal of this study was to identify ethnic differences in battered women's use of health, mental health, and spiritual coping strategies, as well as differences in the perceived helpfulness of each strategy. The authors recruited a sample of 376 African American and Caucasian victims of interpersonal violence from various sites. In comparison with Caucasian women in the sample, African American women were significantly more likely to report using prayer as a coping strategy and significantly less likely to seek help from mental health counselors.
In this article, the authors discuss the application of Sue's cultural competence differential of hypothesis testing, dynamic sizing, and cultural specific expertise as a model for considering cultural factors in the treatment of an African American family. Three cultural dimensions are highlighted: spirituality, womanism, and community exposure to trauma. Given the centrality of spirituality for this African American family, prayer is used to facilitate the therapeutic process.
In 1988, I started to write in a journal to explore my experience with prayer and spirituality, my psychiatric illness, and my troubles. To this day, I still write and pray, but the words on the paper are different because I am viewing my illness in a different light. For these many years, my journal has been private, but now I am sharing my story with you. I hope that you will find this writing interesting and inspiring. With time, I have come to consider that difficulties can teach us many different lessons.
Spirituality has been cited in the literature as having a positive effect on mental health outcomes. This paper explores the relationship of spirituality to demographic, psychiatric illness history and psychological constructs for people with mental illness (N = 1835) involved in consumer-centered services (CCS-Clubhouses and Consumer run drop-in centers). Descriptive statistics indicate that spirituality is important for at least two thirds of the members in the study.
Forgiveness is proposed to be an important pathway through which the effects of religion on health are mediated. Three separate studies were conducted to examine this hypothesis. In Study 1, older adults (n = 605) completed measures of forgiveness, religiosity, and health. Feeling forgiven by God fully mediated associations between frequency of attendance, frequency of prayer, and belief in a watchful God with successful aging. Self-forgiveness and forgiveness of others partially mediated the religion–health relationships.
Although there has been a substantial increase over the past decade in studies that have examined the psychosocial correlates of spirituality/religiosity in adolescence, very little is known about spirituality/religiosity as a domain of development in its own right. To address this limitation, the authors identified configurations of multiple dimensions of spirituality/religiosity across 2 time points with an empirical classification procedure (cluster analysis) and assessed development in these configurations at the sample and individual level.
We examined 393 African American married couples assigned to (a) a culturally sensitive version of a widely disseminated relationship enhancement program (CS-PREP); (b) a similar version of the same program that also included a focus on prayer (PFP condition); or (c) an information-only control condition in which couples received a self-help version of the same program. Husbands averaged 40.5 years of age and wives averaged 38.9 years.