Religious Transformation Among Danish Pentecostals Following Personal Crisis and Group Psychotherapy: A Qualitative Study

Viftrup, Dorte Toudal; Cour, Peter la; Buus, Niels; Hvidt, Niels Christian

doi:10.1080/19349637.2014.998753

Cited by 12 publications

(12 citation statements)

References 24 publications

(21 reference statements)

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“…Addressing religious and spiritual issues in group psychotherapy is often reported to be difficult and uncomfortable (Wade et al, 2014). However, when religious transformation in group psychotherapy is addressed, it may enhance mental health, both from a perspective of meaning systems and religious development (Viftrup et al, 2016).…”

Section: Relevant Researchmentioning

confidence: 99%

Participation in Existential Groups Led by Norwegian Healthcare Chaplains—Relations to Psychological Distress, Crisis of Meaning and Meaningfulness

Frøkedal

Stifoss‐Hanssen

DeMarinis

et al. 2021

The International Journal for the Psychology of Religion

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Spirituality groups led by healthcare chaplains have been found to aid patients' recovery processes in US psychiatric units. In Norway, existential groups (EGs) led by healthcare chaplains and co-led by healthcare staff members are offered at psychiatric units; these groups share commonalities with spirituality groups, group psychotherapy, existential therapy and clinical pastoral care, facilitating patients' reflections regarding existential, spiritual and religious issues. The study aimed to examine associations between patients' participation and topics discussed in the EGs and their experiences of psychological distress, crisis of meaning and meaningfulness. A crosssectional design was applied among 157 patients attending EGs led by healthcare chaplains across Norway. Multivariate regression analyses assessed the strength of possible associations, adjusted for relevant demographical variables. Significant association was found between lengthier EG participation and lower levels of psychological distress, while discussion topics concerning religious and spiritual issues were significantly associated with the experience of meaningfulness.

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Section: Relevant Researchmentioning

confidence: 99%

Participation in Existential Groups Led by Norwegian Healthcare Chaplains—Relations to Psychological Distress, Crisis of Meaning and Meaningfulness

Frøkedal

Stifoss‐Hanssen

DeMarinis

et al. 2021

The International Journal for the Psychology of Religion

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show abstract

“…For example, we saw how some of the participants' experiences of God, especially in relation to their understanding of anger, changed through a process of transformational, spiritual coping. We found that the participants had some significant ‘aha experiences’ about God being able to contain and be present in their anger (Viftrup et al., 2016). For example, one participant said: For me, it was so nice to talk about anger in the group therapy.…”

Section: Search For the Sacredmentioning

confidence: 99%

Searching and Caring for the Sacred: Psychological Perspectives on Caring for People’s Spiritual Needs

Viftrup

Hvidt

2021

J Pastoral Care Counsel

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We present knowledge from the field of psychology of religion for professional clinicians. The model “Search for the Sacred” and other concepts of psychology of religion are introduced: Sacred core and ring, sanctification, spiritual emotions, spiritual relationships, spiritual pathways, and sacred moments. These are discussed in relation to different concepts of theology for broadening the understanding and application of these concepts. Interviews with Danish Christians facing a crisis illustrate the application of the theoretical perspectives.

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“…Denmark is considered one of the least religious nations in the world [ 14 ]. Efforts within the area of spiritual care seem to be particularly insufficient in Denmark, which is supported by Danish research pointing to the fact that even religious Danes exhibit a high degree of individualized and private religiosity [ 15 , 16 ]. However, a Danish study investigating the relationship between health and existential, religious, and spiritual practices through questionnaires from 480 Danish hospital patients at Rigshospitalet in Copenhagen, found positive correlations between the severity of disease and religious, existential, and spiritual practice [ 17 ].…”

Section: Introductionmentioning

confidence: 99%

Learning to care for the spirit of dying patients: the impact of spiritual care training in a hospice-setting

Chahrour

Hvidt

et al. 2021

BMC Palliat Care

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Background Patients approaching the end of their life do not experience their existential and spiritual needs being sufficiently met by the healthcare professionals responsible for their care. Research suggest that this is partly due to a lack of insight about spiritual care among healthcare professionals. By developing, implementing, and evaluating a research-based educational course on spiritual care targeting hospice staff, we aimed to explore the perceived barriers for providing spiritual care within a hospice setting and to evaluate the post-course impact among staff members. Methods Course development and evaluation was based on primary exploratory action research and followed the UK Medical Research Council’s framework for complex intervention research. The course was implemented at two Danish hospices and comprised thematic days that included lectures, reflective exercises and improvised participatory theatre. We investigated the course impact using a questionnaire and focus group interviews. The questionnaire data were summarized in bar charts and analysis of the transcribed interviews was performed based on Interpretative Phenomenological Analysis. Results 85 staff members participated in the course. Of these, 57 answered the evaluative questionnaire and 15 participated in 5 focus group interviews. The course elements that the participants reported to be the most relevant were improvised theatre unfolding existential themes and reflexive group activities. 98% of participants found the course relevant, answering either “relevant” or “very relevant”. 73,1% of participants answered “to a considerable extent” or “to a great extent” when asked to what extent they assessed the content of the course to influence their work in hospice. The focus group data resulted in 3 overall themes regarding perceived barriers for providing spiritual care: 1. Diverse approaches is beneficial for spiritual care, but the lack of a shared and adequate spiritual language is a communicative barrier, 2. Existential conversation is complicated by patients’ overlapping physical and existential needs, as well as miscommunication, and 3. Providing spiritual care requires spiritual self-reflection, self-awareness, introspection, and vulnerability. Conclusions This study provides insights into the barriers facing spiritual care in a hospice setting. Furthermore, the course evaluations demonstrate the valuable impact of spiritual care training for health care professionals. Further course work development is warranted to enhance the “science” of spiritual care for the dying.

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Religious Transformation Among Danish Pentecostals Following Personal Crisis and Group Psychotherapy: A Qualitative Study

Cited by 12 publications

References 24 publications

Participation in Existential Groups Led by Norwegian Healthcare Chaplains—Relations to Psychological Distress, Crisis of Meaning and Meaningfulness

Participation in Existential Groups Led by Norwegian Healthcare Chaplains—Relations to Psychological Distress, Crisis of Meaning and Meaningfulness

Searching and Caring for the Sacred: Psychological Perspectives on Caring for People’s Spiritual Needs

Learning to care for the spirit of dying patients: the impact of spiritual care training in a hospice-setting

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