We examined whether 164 heterosexual, married couples' reports of the sanctification of their marriage and their spiritual intimacy predicted their observed behavior across the transition to parenthood, using highly conservative statistical strategies to control for time-invariant factors and time-varying factors (marital love, collaborative communication skills) that could explain away these links. Spouses provided self-reports of marital sanctification and love, and joint reports of spiritual intimacy and collaboration by each partner. Criterion variables were positive and negative behaviors that spouses exhibited during dyadic discussions of marital conflicts, videotaped during pregnancy and when the couple's first infant was 3, 6, and 12 months old. Using bivariate fixed-effects regression models to control unmeasured time-invariant predictors (e.g., stable traits), his and her sanctification of marriage predicted more observed positivity by 1 or both spouses, and his and her spiritual intimacy predicted more positivity and less negativity by both spouses. Using multivariate regression analyses that controlled for demographic factors, the interdependency of spouses' responses, and salient time-varying marital (spouses' love and collaborative skills), her spiritual intimacy predicted more positivity by both spouses and less negativity by him, and his sanctification marginally predicted more positivity and less negativity by him. Findings offer rigorous causal modeling that spousal reports about marital spirituality influence observed spousal behavior by using longitudinal data to rule out unmeasured and measured third-variable confounds, multiple reporters (husbands, wives), multiple methods (self and joint reports, direct observation), and cross-informant data (spousal reports about him predicting her behavior, and vice versa).
For years, critics of corporal punishment have pointed out that parents may lean on Bible passages such as these to justify harsh or physically abusive parenting (Dyslin & Thomsen, 2005). Yet parental spirituality encompasses more than isolated disciplinary beliefs or practices shored up by narrow interpretations of sacred scriptures. Broadly speaking, spirituality can be part of the problem or the solution when dysfunctional parenting occurs within families referred for psychotherapy. Moreover, numerous studies of non-clinicreferred families have shown that greater parental spirituality tends to predict better parenting in national or community samples of married heterosexual people and single mothers (Mahoney, 2010;Mahoney, Pargament, Swank, & Tarakeshwar, 2001). For example, greater importance of religion or spirituality in one's life and religious attendance correlate with greater maternal self-efficacy and positive parenting methods by single, adolescent mothers and with a lower risk of child maltreatment in low-income and minority families (e.g., Carothers, Borkowski, Lefever, & Whitman, 2005
211"Where was God when I was being sexually abused by my stepfather? How can a loving and caring God allow children to be abused, much less in the name of religion? He told me that God would hate me and send me to hell if I told." "My daily meditation helps me to gain perspective, stay grounded, accept myself and my feelings, and cope with the traumatic experiences of my childhood. Sometimes I meditate on the words of what Paul continually heard Christ speaking to him, 'My grace is sufficient for you,' and I find peace in that when I think about what happened." ShAken to the Core: UnderStAnding And AddreSSing the SpiritUAl dimenSion of trAUmA kAtherine kUSner And kenneth i. pArgAment 10As the foregoing statements illustrate, traumatic experiences affect people not only psychologically, socially, and physically, but spiritually as well. Spirituality can be woven into the very fabric of traumatic events, for better or worse. the first statement captures the spiritual struggles, doubts, and uncertainties that can be triggered by trauma, whereas the second statement depicts the support, solace, and peace people can gain from spiritual resources after a tragedy.in this chapter, we consider the many ways spirituality manifests itself in the most stressful times of life. We begin with a general discussion of the relationship between spirituality and trauma. then we focus more specifically on (a) the spiritual character of trauma, (b) spiritual ways of coping with trauma, and (c) the spiritual outcomes of trauma. We complete the chapter by addressing how spirituality can be addressed in the context of treatment to promote growth and resilience and to prevent the development of serious problems. the relAtionShip BetWeen SpiritUAlity And trAUmAWhere we find trauma we often find spirituality and religion. empirical research indicates that religion is one of the most common places people turn when faced with a major crisis. one national survey found that after the
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