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Spiritual trauma as a manifestation of religious and spiritual struggles in female victims of sexual abuse in adolescence or young adulthood in the Catholic Church in Poland 精神创伤是波兰天主教会在青春期或青年期遭受性虐待的女性受害者的宗教和精神斗争的表现
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-12-14 DOI: 10.1177/00846724211060391
Jacek Prusak, A. Schab
Specialists on issues of sexual abuse in religious institutions unanimously stress that this kind of experience significantly affects the victims’ spirituality. Particularly devastating and distorting for their spirituality is sexual abuse committed by clergy. In order to explore this issue for the first time in Poland, the authors conducted a qualitative study in the form of semi-structured interviews with five women who had experienced sexual abuse by Catholic clergy and/or religious in adolescence and young adulthood. The interviews were analyzed using the interpretative phenomenological analysis (IPA) and narrative methodology. The results showed that four respondents experienced or had experienced religious struggles in three areas: interpersonal, intrapsychic, and relationship with God. These struggles are complex and intense enough to be referred to as “spiritual trauma” (Doyle, 2009, 2011; Kusner & Pargament, 2015), “religious trauma” (Panchuk, 2018), or “spiritual violence” (Tobin, 2019). The results of the study may be of importance for people helping or having any other kind of contact with victims of clergy sexual abuse.
研究宗教机构性虐待问题的专家一致强调,这种经历会严重影响受害者的精神。对他们的精神来说,最具破坏性和扭曲的是神职人员犯下的性虐待。为了在波兰首次探讨这一问题,作者以半结构化访谈的形式对五名在青春期和成年早期遭受天主教神职人员和/或宗教人士性虐待的妇女进行了定性研究。访谈采用解释性现象学分析(IPA)和叙事方法进行分析。结果显示,四名受访者在三个方面经历或曾经经历过宗教斗争:人际关系、内心和与上帝的关系。这些挣扎是复杂而激烈的,足以被称为“精神创伤”(Doyle, 2009, 2011;Kusner & Pargament, 2015)、“宗教创伤”(Panchuk, 2018)或“精神暴力”(Tobin, 2019)。这项研究的结果可能对帮助或与神职人员性虐待受害者有任何其他形式的接触的人很重要。
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引用次数: 1
What is religious fundamentalism? A literature review 什么是宗教原教旨主义?文献综述
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-11-01 DOI: 10.1177/00846724211057500
Russell Earl Phillips, Michael B. Kitchens
Religious fundamentalism (RF) is a relevant topic in the world today. Over the past two decades there is an increase in definitions, theories, and measures of RF in the social sciences. The present publication reviews and integrates this information into an overarching definition and provides suggestions for future research.
宗教原教旨主义(RF)是当今世界的一个相关话题。在过去的二十年中,社会科学中RF的定义、理论和测量都有所增加。本出版物回顾并将这些信息整合到一个总体定义中,并为未来的研究提供建议。
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引用次数: 3
The mediating role of self-esteem in the relationship between childhood maltreatment and god image among Turkish Muslims 自尊在土耳其穆斯林儿童虐待与神形象关系中的中介作用
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-09-22 DOI: 10.1177/00846724211047274
Ferdi Kıraç
Childhood maltreatment is widespread in predominantly Muslim countries. However, the research investigating the impact of childhood maltreatment on the adult survivors’ religious and spiritual lives has mainly focused on Western Judeo-Christian samples. Considering cross-cultural differences in religious beliefs, in this study, we investigated the relationship between childhood maltreatment and god image, and the mediating role of self-esteem in a sample of Muslim Turkish adults. Eight hundred two participants completed Childhood Trauma Questionnaire–Short Form, God Perception Scale, and Self-Esteem Scale. Findings revealed that all childhood maltreatment subtypes predicted negative image of god and self-esteem mediated some of the negative effects of each maltreatment subtype on god image. The study also found that emotional neglect was the most prominent predictor of negative image of god, followed by emotional abuse. Based on attachment theory, we concluded that the emotional component of childhood maltreatment had more long-lasting adverse consequences in survivors’s relationship with god in Muslim adults.
在以穆斯林为主的国家,虐待儿童现象十分普遍。然而,调查童年虐待对成年幸存者宗教和精神生活影响的研究主要集中在西方犹太-基督教样本上。考虑到宗教信仰的跨文化差异,本研究以土耳其穆斯林成年人为样本,研究了儿童虐待与神形象的关系,以及自尊的中介作用。802名被试完成了儿童创伤问卷简表、上帝感知量表和自尊量表。结果表明,所有儿童虐待亚型都预测上帝的负面形象,自尊介导了每种虐待亚型对上帝形象的一些负面影响。研究还发现,情感忽视是负面上帝形象最显著的预测因素,其次是情感虐待。基于依恋理论,我们得出结论,童年虐待的情感成分对穆斯林成人幸存者与上帝的关系有更持久的不良后果。
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引用次数: 0
Strengthening the resilience of Myanmar children studying in monastic schools 加强在寺院学校学习的缅甸儿童的适应力
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-08-18 DOI: 10.1177/00846724211036960
Khin Hnin Phyu, B. Han
Three-quarters of children in Myanmar face developmental barriers and risk-increasing conditions such as poverty, broken families, and difficulty accessing basic requirements. These children rely heavily on institutionalization. Given the adverse effects of institutional systems, knowing the differing impacts of sociodemographic and cultural factors is foundational to aiding healthy personal outcomes. Thus, this study focused primarily on enhancing the resilience of children in a monastic school through a dhamma-based school intervention. A three-phase mixed quantitative-qualitative research design was applied: a descriptive survey, an experimental research method, and an interview session. Three-hundred sixty-nine middle school students from five monastic schools completed the Connor-Davidson Resilience Scale and personal information forms. Regarding the sociodemographic group, hierarchical multiple regression revealed a significant predictive role of positive relationship with caregivers and community support in resilience. Furthermore, we experimentally examined the effectiveness of the program on resilience and related themes in a mixed factorial design. A paired-sample t-test, and two-way repeated-measures analysis of variance (ANOVA) revealed that the intervention significantly improved resilience. Interview results evidenced the current conditions and the beneficial impact of the intervention in enhancing personal strengths. This study not only provides empirical evidence for the instant, follow-up, and transfer effects of the program but also holds implications for authorities and stakeholders in the context of social welfare for needy children regarding contributions to advance culturally well-suited programs and, consequently, the population’s mental health.
缅甸四分之三的儿童面临着发展障碍和风险增加的状况,如贫困、家庭破裂和难以获得基本需求。这些孩子严重依赖收容机构。鉴于制度系统的不利影响,了解社会人口和文化因素的不同影响是帮助健康的个人结果的基础。因此,本研究主要侧重于通过以佛法为基础的学校干预来提高寺院学校儿童的弹性。采用三期定量-定性混合研究设计:描述性调查、实验研究法和访谈环节。来自五所修道院学校的369名中学生完成了康纳-戴维森弹性量表和个人信息表格。在社会人口学群体中,分层多元回归分析显示,照顾者与社区支持的正向关系对心理弹性有显著的预测作用。此外,我们在混合因子设计中实验检验了该计划在恢复力和相关主题方面的有效性。配对样本t检验和双向重复测量方差分析(ANOVA)显示,干预显著提高了心理弹性。访谈结果证明了目前的状况和干预对提高个人优势的有益影响。本研究不仅为该计划的即时、后续和转移效应提供了经验证据,而且还为贫困儿童社会福利方面的当局和利益相关者提供了启示,有助于推进文化上适合的计划,从而促进人口的心理健康。
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引用次数: 0
“Many are the plans” : An analysis of goals described by youth ministry leaders “许多是计划”:对青年事工领袖描述的目标进行分析
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-08-11 DOI: 10.1177/00846724211036965
Tyler S. Greenway, Kara Powell, Lisa E Hanle, Patrick E Jacques, Sarah A. Schnitker
This article examines the content and appraisals of youth ministry leader goals. Responses to an open-ended survey question by 378 leaders primarily working in the United States who held significant responsibility for the discipleship of high school-aged young people in their ministries were coded, resulting in 29 categories of goals. Participants named goals associated with service, relationships in general, relationships with God, biblical/gospel knowledge, and discipleship most frequently. Leaders rated each goal according to factors that contribute to goal achievement and well-being. Appraisals of goal difficulty (“this goal involves challenge”), clarity (“this goal is well-defined”), satisfaction with progress (“this goal is moving forward satisfactorily”), and support (“other leaders and congregants encourage the pursuit of this goal”) varied significantly across goals. Of note, participants rated discipleship and partnerships with parents/families as progressing the least satisfactorily and as some of the most difficult goals. By contrast, participants rated service goals as some of the least difficult and most clear. The content and appraisals of these goals bear implications for both the psychological study of goals and strivings and for ministry practice.
本文探讨青年事工领袖目标的内容与评价。378位主要在美国工作的领袖在他们的事工中对高中年龄的年轻人的门徒训练负有重大责任,他们对一个开放式调查问题的回答被编码,产生29类目标。参与者最常提到与服务、一般关系、与神的关系、圣经/福音知识和门徒训练有关的目标。领导者根据有助于实现目标和幸福感的因素对每个目标进行评级。对目标难度(“这个目标包含挑战”)、清晰度(“这个目标是明确定义的”)、进展满意度(“这个目标令人满意地向前推进”)和支持度(“其他领导和会众鼓励追求这个目标”)的评估在不同的目标之间差异很大。值得注意的是,参与者认为门徒训练和与父母/家庭的伙伴关系是进展最不令人满意的,也是最难实现的目标。相比之下,参与者认为服务目标是最不困难和最清晰的。这些目标的内容和评价,对目标与奋斗的心理学研究和事工实践都有启示意义。
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引用次数: 2
The Multidimensional Religious Ideology scale 多维宗教意识形态量表
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-15 DOI: 10.1177/00846724211027953
W. Wildman, Connor Wood, C. Caldwell-Harris, N. DiDonato, A. Radom
The Multidimensional Religious Ideology (MRI) scale is a new 43-item measure that quantifies conservative versus liberal aspects of religious ideology. The MRI focuses on recurring features of ideology rooted in innate moral instincts while capturing salient differences in the ideological profiles of distinct groups and individuals. The MRI highlights how religious ideology differs from political ideology while maintaining a robust grounding in the social psychology of ideology generally. Featuring three major dimensions (religious beliefs, religious practices, and religious morality) and eight subdimensions, the MRI is sensitive enough to generate novel insights into religious ideology across demographic groups and individual differences. The MRI is also summative, yielding a single quantitative measurement of left–right religious ideology with good scale and test–retest reliability. Analysis of 839 respondents across two studies confirmed the widespread assumption that religious ideology is a parallel construct to political ideology, emerging from similar foundations but following a distinct set of rules. The MRI shows the importance of conceptualizing ideology in ways that access the full spectrum of real-world ideological convictions—an important reminder, given the salience of religious factors for influencing ideology generally.
多维宗教意识形态(MRI)量表是一个新的43项测量,量化宗教意识形态的保守与自由方面。核磁共振成像聚焦于根植于先天道德本能的意识形态的反复出现的特征,同时捕捉到不同群体和个人的意识形态特征的显著差异。核磁共振成像强调了宗教意识形态与政治意识形态的区别,同时在意识形态的社会心理学中保持了坚实的基础。MRI具有三个主要维度(宗教信仰、宗教习俗和宗教道德)和八个子维度,足够敏感,可以对不同人口群体和个体差异的宗教意识形态产生新的见解。核磁共振成像也是总结性的,对左右宗教意识形态的单一定量测量具有良好的量表和重测可靠性。对两项研究中839名受访者的分析证实了一个普遍的假设,即宗教意识形态与政治意识形态是平行的结构,它们产生于相似的基础,但遵循一套不同的规则。核磁共振成像显示了将意识形态概念化的重要性,这是一个重要的提醒,考虑到宗教因素对意识形态的普遍影响。
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引用次数: 2
An initial investigation of the role of death concerns in evaluations of metaphoric language about God 对上帝隐喻性语言评价中死亡关注作用的初步调查
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-01 DOI: 10.1177/00846724211031671
Lucas A. Keefer, Faith L Brown, Thomas G Rials
Past research suggests that death pushes some individuals to strongly promote religious worldviews. The current work explores the role of conceptual metaphor in this process. Past research shows that metaphors can provide meaning and certainty, suggesting that death may therefore cause people to be more attracted to epistemically beneficial metaphoric descriptions of God. In three studies, we test this possibility against competing alternatives suggesting that death concerns may cause more selective metaphor preferences. Using both correlational (Study 1 and pre-registered replication) and experimental (Study 2) methods, we find that death concern is generally associated with embracing metaphors about God.
过去的研究表明,死亡会促使一些人强烈地宣扬宗教世界观。本研究探讨了概念隐喻在这一过程中的作用。过去的研究表明,隐喻可以提供意义和确定性,这表明死亡可能因此使人们更容易被认识论上有益的关于上帝的隐喻描述所吸引。在三项研究中,我们测试了这种可能性与竞争的替代方案,表明死亡担忧可能会导致更多的选择性隐喻偏好。使用相关(研究1和预注册复制)和实验(研究2)方法,我们发现死亡关注通常与拥抱关于上帝的隐喻有关。
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引用次数: 2
Corrigendum to Profile of scientific production on religiosity and spirituality in coping with childhood cancer 宗教信仰和灵性在应对儿童癌症方面的科学成果简介的勘误表
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-01 DOI: 10.1177/00846724211042985
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引用次数: 0
Profile of scientific production on religiosity and spirituality in coping with childhood cancer 宗教性和精神性在应对儿童癌症方面的科学成果概况
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-05-12 DOI: 10.1177/00846724211016544
Lucas Rossato, A. M. Ullán, Fabio Scorsolini‐Comin
This study aims to present the profile of scientific production on the use of religiosity/spirituality in coping with childhood cancer. It is an integrative review in the bases/libraries Cumulative Index to Nursing and Allied Health Literature (CINAHL), Psychology Information (PsycINFO), Pubmed, Scientific Electronic Library Online (SciELO), and Latin America and the Caribbean Literature on Health Sciences (LILACS) (2009–2019). The guiding question was “How is religiosity/spirituality present in the treatment experiences of children and adolescents with cancer?” By the inclusion/exclusion criteria, 31 studies were retrieved. Most studies are from the United States; 2015 was the greatest publication year, and the participants in these surveys were children, adolescents, family members, and health professionals. Most studies did not specify what the participants’ belief was. Interviews were the most used collection instruments, and the hospital environment was the main place for recruiting the subjects. The data found provide significant information for understanding the profile of scientific production related to the investigation of religiosity/spirituality in the experiences of cancer by children and adolescents and point out possible paths for future investigations in the area.
本研究的目的是展示利用宗教信仰/灵性来应对儿童癌症的科学成果概况。这是一项对护理和相关健康文献累积索引(CINAHL)、心理学信息(PsycINFO)、Pubmed、科学电子图书馆在线(SciELO)和拉丁美洲和加勒比健康科学文献(LILACS)(2009-2019)的综合综述。指导问题是“在儿童和青少年癌症患者的治疗经历中,宗教信仰/灵性是如何呈现的?”根据纳入/排除标准,共检索到31项研究。大多数研究来自美国;2015年是最大的出版年,这些调查的参与者是儿童、青少年、家庭成员和卫生专业人员。大多数研究并没有具体说明参与者的信念是什么。访谈是最常用的收集手段,医院环境是招募受试者的主要场所。所发现的数据为了解与调查儿童和青少年癌症经历中的宗教信仰/灵性相关的科学成果概况提供了重要信息,并为该领域的未来调查指出了可能的途径。
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引用次数: 3
Sanctification of marriage, religious coping and marital adjustment of Iranian couples 伊朗夫妇的婚姻圣化、宗教应对与婚姻调整
IF 1.3 3区 哲学 Q1 Arts and Humanities Pub Date : 2021-04-21 DOI: 10.1177/0084672421996826
Reza Fallahchai, M. Fallahi, Arefeh Moazenjami, A. Mahoney
This study examined cross-sectional links of the theistic and non-theistic sanctification of marriage and positive and negative religious coping with marital adjustment for 316 married Muslims (women = 157, men = 159) from Iran. Perceiving marriage to be a manifestation of God (i.e. theistic sanctification) and reflective of sacred qualities (i.e. non-theistic sanctification) as well as engaging in positive and negative religious/spiritual (r/s) coping strategies each uniquely contributed variance to marital adjustment, after controlling for each other and global indicators of devotion to Islam (e.g. frequency of prayer, religious pilgrimages, fasting, reciting the Quran), and demographic variables (e.g. education level). Specifically, theistic sanctification (β = .40), non-theistic sanctification (β = .29), and positive r/s coping (β = .56) were uniquely tied to higher marital adjustment whereas negative r/s coping was uniquely tied to lower marital adjustment theistic (β =-15) in a hierarchical regression model with all primary variables and controls entered. These findings replicate and extend prior findings on the perceived sanctity of marriage with US samples of predominantly Christians to Muslims living in the Middle East, and offer novel cross-cultural insights into the possible roles that sanctification of marriage and r/s coping may play for marital well-being for non-distressed married Muslims.
这项研究调查了来自伊朗的316名已婚穆斯林(女性157人,男性159人)的有神论和非有神论对婚姻的神圣化,以及积极和消极的宗教应对婚姻调整之间的横断面联系。认为婚姻是真主的表现(即有神论的圣化)和神圣品质的反映(即非有神论的圣化),以及参与积极和消极的宗教/精神(r/s)应对策略,在相互控制和对伊斯兰教的忠诚的全球指标(例如,祈祷频率,宗教朝圣,禁食,背诵古兰经)之后,每个人都对婚姻调整做出了独特的贡献。和人口变量(如教育水平)。具体而言,在所有主要变量和控制项都进入的层次回归模型中,有神论的圣化(β = 0.40)、非有神论的圣化(β = 0.29)和积极的r/s应对(β = 0.56)与较高的婚姻调整密切相关,而负r/s应对与较低的婚姻调整有神论(β =-15)密切相关。这些发现复制并扩展了先前的关于婚姻神圣性的发现,主要是美国基督徒和生活在中东的穆斯林的样本,并提供了新的跨文化见解,了解婚姻神圣化和r/s应对可能对非痛苦已婚穆斯林的婚姻幸福起的作用。
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引用次数: 1
期刊
Archive for the Psychology of Religion-Archiv Fur Religionspsychologie
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