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In conceptualising the new visibility of postsecular social work this thesis develops alternative perspectives to former secular, liberal and neoliberal hegemonies within the profession. Firstly secularism is considered as compromising deliberative and participatory democracy by inhibiting religious citizenship within the public sphere and in response the new visibility of postsecular social work incorporates the inclusion of religious perspectives into social welfare considerations with particular reference to faith based social action. Secondly liberalism is observed as perpetuating the marginalisation of religion, tolerated merely as a personal lifestyle choice, from public legitimacy and the new visibility of postsecular social work therefore recognises the contribution of public religion to addressing social welfare concerns in challenging this marginalisation. Thirdly neoliberalism is critiqued as an outcome of the marginalisation of religion from the public sphere by both secularism and liberalism and accordingly the new visibility of postsecular social work engages with political economy in the interests of social welfare and social justice. Resultantly the new visibility of postsecular social work affirms faith and reason as integral to public religion which is indicative of a new politics of social work that develops postsecular, post-liberal and postneoliberal perspectives through the reconfiguration of Christian socialism.

Mindfulness is a spiritual concept adopted from Buddhism by Western clinicians and while change processes in Mindfulness Based Cognitive Therapy (MBCT) were initially explained in terms of cognitive/emotional impacts, there is now growing interest in the relationship between mindfulness and spirituality. Seven participants who had completed an MBCT course in a mental health service context gave in-depth interviews about their experiences in relation to spiritual change, and the factors influencing these processes. The themes represented a range of interconnected processes, including connecting with the body, experiencing thoughts and feelings in a less reactive way, a changed perspective on the self, self-insight, a greater sense of compassion and connection, wisdom, a sense of meaning and a sense of connection to a transcendent source. For some, mindfulness helped create a context in which painful experiences could be brought into awareness, and unusual or difficult experiences integrated so that people could experience a deeper and more authentic way of being. While intentions seem to be important in mapping the particular aspects of change that occur, themes were common to people from a variety of spiritual backgrounds, and spiritual changes occurred in some people who had no prior spiritual orientations. The role of intentions versus ‘letting go’ in relation to mindfulness is explored. Clinical implications are discussed and suggestions made for future research.

Section A provides a review of the current research literature on religion and parenting a child with a learning disability. Religion is generally associated with positive outcomes, although there are some mixed views regarding religious communities. Most literature is carried out abroad and differences between study designs make it difficult to compare between studies, indicating a strong need for UK research. Implications for services are discussed and suggestions provided for future research. Section B is a research study exploring the role of religion for parents of children with a learning disability in the UK. Existing research shows religion plays an important role for some parents of children with a learning disability. To date, most studies have been carried out in America and have focussed on religious observance. This study aimed to assess the personal role of religion for parents in the UK. Eight parents of Christian, Muslim and Jewish faith were interviewed. Data was analysed using Interpretative Phenomenological Analysis, a method designed to capture lived experiences. Religion was found to help some parents make sense of their child’s disability and their role as a parent. Having faith gave parents hope and was an important part of their personal identity. The religious community was generally perceived as supportive, although there were barriers to participation for many families, including limited time and lack of family support. Further research assessing parents with other faiths and from specific ethnic groups and religious denominations may broaden understanding in this area. Section C outlines further issues pertaining to the research study including research skills acquired and lessons learned during the completion of the project, implications for future clinical practice, and ideas for future research.

Attributes associated with mystical experience among Christians, Buddhists, Jews and Pagans are explored in psychometric data presented in this thesis. Two such attributes in particular, the personality trait of psychoticism and attitudes held towards mysticism, are given focal attention. Psychoticism, a trait at one time supposedly linked with vulnerability to psychosis, has been much assessed in previous research into religiosity- personality correlates, and a more recent emerging literature has assessed this trait in relationship to religious experience. However, as this thesis clarifies, good grounds exist for challenging the view that this is a homogeneous trait. Assessments of traits relating to distinct facets of psychoticism, specifically the three traits of agreeableness, conscientiousness and openness to experience, provided solid grounds for taking apparently significant positive correlations between mystical experience and psychoticism as evidence that the former is associated with creativity rather than psychosis. In each religious group studied, a significant positive correlation was found between attitudes to mysticism and mystical experience. However, this thesis also presents grounds for distinguishing these concepts. The possibility that psychoticism relates in different ways to these constructs, and the implications this has for the question of whether mysticism arises through social learning or reflects an innate tendency invariant across creed, are considered