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This study examined the effectiveness of a spiritual/religious intervention on religious coping and eudaimonic psychological well-being in breast cancer survivors. A quasi-experimental design with pre- and post-tests and a control group was used to study 60 Iranian breast cancer patients. The 14-item Brief RCOPE and the Ryff's 6-Dimensional Psychological Well-Being Scales were administered at baseline and follow-up. An analysis of covariance revealed that spiritual/religious intervention was effective in increasing positive religious coping and reducing negative religious coping but not in increasing psychological well-being. Implications of the findings for the healthcare of women with breast cancer are discussed. [ABSTRACT FROM AUTHOR]

This study provides an account of leaving a context of perceived spiritual abuse within some Pentecostal fellowships in Norway. We discuss how our 16 informants discovered the need for change and sought support to navigate challenging departure processes characterized by emotional strain. Three empirical themes emerged: (1) God's will, as conveyed by leaders, evoked shame, (2) there were various sources of help in leaving a context of perceived spiritual abuse, and (3) the acknowledgment of vulnerability provided space for new images of God. Throughout the leaving process, many informants underwent a profound shift in their perceptions of God, marked by a heightened awareness of their vulnerability. This transformation encompassed a deep-seated desire to embrace their humanity and to accept the relevance of their thoughts and feelings. Acknowledging their own vulnerability allowed them to have more humanized images of God. Our analysis employs Kenneth Pargament's notion of orienting systems and his theory of religious coping to elucidate how their images of God changed. The process led to a perceived sense of freedom from spiritual abuse. We understand the informants' experiences of leaving the church and affiliated organizations as instances of deconversion through what empirically emerged as "deprogramming" processes in our material. Deprogramming involves disentangling individuals from what they perceived was conveyed and thus "programmed" by spiritual leaders. Deprogramming processes emerged as a new exploration of images of God, shame, power, and human vulnerability. [ABSTRACT FROM AUTHOR]

How can body-centered spiritual practices help those experiencing traumatic grief? Research on trauma recovery using Porges's polyvagal theory demonstrates the central role of body-centered practices in helping survivors experience safety before they can search for meanings. Research on religious coping and trauma emphasizes the search for meanings but does not pay as much attention to the role of spiritual practices. This article argues that spiritual practices revealing compassion and benevolence in embodied, relational, and transcendent ways help people in their search for meanings that are flexible, integrated, and complex enough to bear the weight of traumatic grief. The author illustrates this by describing the role of a spiritual practice in her grieving the death by suicide of her 27-year-old son. Listening to sacred choral music evoked grief and an embodied sense of being held within a relational web of love, which became a safe space to experience lament and religious struggles arising from her religiously multiple identity. The conclusion describes how intercultural, spiritually oriented care can help people find intrinsically meaningful body-aware spiritual practices that compassionately energize a collaborative search for meanings amidst traumatic grief. [ABSTRACT FROM AUTHOR]

The article presents empirical findings on religious, spiritual, and secular coping among emerging Finnish adults with cancer and seeks an understanding of the different meanings they constructed of their experience with cancer. Autobiographical interviews and life tree drawings of 16 emerging adults were analyzed utilizing a narrative approach. To gain a deeper understanding of the cancer-coping and meaning-making processes, the stories of Beth, Sophia, and Anna are explored in detail. An exploration of the meaning-making process of all the participants shows that over time many of the participants were able to find meaning in their cancer experience. Religious meaning was found when the disease was discovered as a calling from God, spiritual meaning was discovered within a buffered identity and important relationships, and secular meaning was found in the courage to make a career change. The theoretical discussion points out a gap between the disciplines of theology and psychology of religion. The gap is partly bridged by utilizing the concepts of lived religion and existentially oriented spirituality in the discussion of meaning-making theories. [ABSTRACT FROM AUTHOR]