Religious Participation

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Another study by Ivtzan, Chan, Gardner, and Prashar (2013) included 205 participants from a broad range of religious associations and faith groups who were recruited from several religious organizations and spiritual gatherings. Participants rated themselves as one of the following: (1) a high level of religious participation and spirituality, (2) a low level of religious participation with a high level of spirituality, (3) a high level of religious participation with a low level of spirituality, or (4) a low level of religious participation and spirituality. Persons with greater levels of spirituality (including religion or not) exhibited greater levels of self-actualization, importance and significance in their lives, whereas greater levels …show more content…
Purposive sampling was applied in a qualitative study of 15 registered psychologists, and data were examined utilizing Tesch’s model of qualitative content examination. Clients considered their religious faith as a steady and reliable source of power that strengthens and reinforces their coping or they utilize numerous techniques of religious coping in handling life’s key stressors (Elkonin, Brown & Naicker, 2014). Additionally, Dierendonck (2012) examined the worth and importance of spirituality contrasted with that of the three fundamental psychological essentials of self-determination theory: connectedness, aptitude and self-sufficiency. In a scenario study design, partakers within two samples (those in school and persons traveling by train) were requested to judge a survey on the personal wellbeing of a made-up individual. The results suggested that spirituality has the capacity to present an extra psychological aspect for persons to live the good life, concerning both appeal and moral virtuousness (Dierendonck, …show more content…
Clients consider their religious faith as a steady and reliable source of power that strengthens and reinforces their coping or they utilize numerous techniques of religious coping in handling life’s key stressors (Elkonin, Brown & Naicker, 2014). In a study conducted by Mohr & Huguelet (2014), spirituality and religiosity amongst outpatients with schizophrenia, was adaptive for 80% of patients, damaging for 13%, and marginal for 7%. The objective of the study was to evaluate patients’ desire to tackle spiritual/religious matters in their psychiatric treatment. Psychiatrists questioned successive outpatients concerning their desire, with whom they shared spiritual/religious thoughts and worries, and their desire to join the “Spiritual and Recovery Group”. They found that one fourth of the 147 outpatients desired to tackle spiritual/religious matters within their psychiatric treatment. A thorough and comprehensive spiritual assessment was conducted on 21 patients, for which 16 of them, tackling spiritual/religious matters was of substantial clinical significance (Mohr & Huguelet,

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