The purpose with this study is to examine how the twelve-step program is described by the author J Keith Miller (2004) in his book Steg in i livet and by the author Olle Carlsson (2012) in his book 12steg för hopplösa. The aim for the study is to highlight the twelve steps usage on people without addiction problems. In the study, the two author’s thoughts and experience of the twelve-step program is analysed and interpreted by Pargaments (1997) theory of religious coping. The research questions in this study are: 1. How is the twelve-step program described by Olle Carlsson and J Keith Miller based on Pargaments theory of religious coping concerning conservation and transformation of significance? 2. How is negative and positive religious coping described from a religious coping perspective by Olle Carlsson and J Keith Miller in their books about the twelve-step program? The method used is a qualitative method with hermeneutical approach and a theory driven analyse in Template Analyse Style. The conclusions are sorted in three themes on the basis of Pargaments (1997) theory; conservation, transformation of significance and positive and negative religious coping. Placed in conservation of significance is category 2; sin, confession and forgiveness and category 3; social support because this mainly motivated people to maintain good habits. Placed in transformation of significance is category 1; admit powerless and let go. This aspect where described as important for the statement of the twelve-step program and a radical change in life. Placed in themes positive and negative religious coping is category 4; the relation to and the image of/to God or a higher power. This is because the authors highlight the important aspects of this regarding faith and that it is part of the description of positive and negative religious coping.

Bakgrund: Att drabbas av en cancersjukdom kan leda till rädsla och osäkerhet men även till livsförändringar som patienten kan behöva anpassa sig till. Förmågan att anpassa sig kan ske hos patienter med en cancersjukdom genom copingstrategierna religion och andlighet. Dessa copingstrategier kan hjälpa patienterna att hantera situationen och därmed också finna en tröst och ett stöd. Syfte: Var att beskriva religion och andlighet som copingstrategier hos patienter med en cancersjukdom. Metod: Denna litteraturöversikt grundar sig på tio stycken vårdvetenskapliga artiklar som är utgivna mellan åren 2007-2013. Artiklarna är hämtade från databaserna CINAHL plus with full text och MEDLINE with full text. Artiklarna har bearbetats och analyserats stegvis. Resultat: Resultatet presenteras med hjälp av tre huvudteman; Gud och andlighet, Positiv och negativ religiös coping och Religiöst och andligt stöd. Alla dessa huvudteman innehåller även underteman. Gud och andlighet innebar att många patienter förlitade sig till Gud och sin andlighet samt att Gud kunde beskrivas och ses på olika sätt. Positiv och negativ religiös coping användes mer av kvinnor medan män använde sig mera utav en negativ religiös coping. Religiöst och andligt stöd visades vara något som inte togs upp av vårdgivare trots att nästan alla patienter önskade någon typ av andlig vård. Diskussion: Omvårdnadsteoretikern Katie Eriksson menar att alla människor på något sätt är andliga eller religiösa och att det inom vården måste uppmärksammas mer för att minska lidandet. Att använda religion och andlighet som en copingstrategi har kommit att bli ett verktyg för patienterna att kunna hantera deras cancersjukdom. De eventuella existentiella frågorna kunde enligt många patienter och Katie Eriksson endast bli besvarade genom religion och andlighet. / Background: To be suffering from a cancer disease can lead to fear and insecurity but also to the life changes that the patient may need to adjust to. The ability to adapt often occurs in patients with a cancer disease through the coping strategies religion and spirituality. These coping strategies can help patients to cope with the situation and therefore find comfort and support. Aim: Was to describe religion and spirituality as coping strategies in patients with a cancer disease.  Method: This literature review is based on ten healthcare scientific articles published between the years 2007-2013. The articles can be found in the databases CINAHL Plus with Full Text and MEDLINE with full text. The articles have been processed and analysed. Results: The result is presented using three main themes; God and spirituality, Positive and negative religious coping and Religious and spiritual support. All these main themes include subthemes. God and spirituality meant that many patients relied to God and their spirituality and that God could be described and viewed in different ways. Positive and negative religious coping was used more by women while men used more of a negative religious coping. Religious and spiritual support appeared to be something that was not addressed by health care providers despite the fact that almost all patients wanted some type of spiritual care. Discussions: Nursing theorist Katie Eriksson believes that all human beings are somehow spiritual or religious and that the healthcare needs to give more attention in order to reduce suffering. The use of religion and spirituality as a coping strategy has become a tool for patients to cope with their cancer disease. The eventual existential questions according to many patients and Katie Eriksson could only be answered through religion and spirituality.

The use of mindfulness in healthcare is increasing in Sweden. A so-called secular form of mindfulness is also increasing within mediated contemporary psychology and is used in many areas such as schools, workplaces and when giving birth. The method originates from Buddhism and is much more complex than the form of mindfulness marketed in Sweden today. The religious heritage of mindfulness is interesting to study in such a secular society as Sweden, where the material for this study is found. The aim of this study is therefore to investigate whether mindfulness still is a form of religious coping or if it has become completely secularized, and thus free of its religious origin. This is done in a qualitative manner by examining three experiences of mindfulness described in the following books and blogs: How I overcame my trauma and PTSD (2013) by Philippe Izmailov, Mindfulness – En väg att hantera smärta (2008) by Vidyamala Burch and the blog article Därför tränar jag mindfulness (2013-05-20) by Jonas Ask. The research questions in this study are: What importance does mindfulness have for the individuals mental health based on religious and psychological coping theory? and Can mindfulness be interpreted as a form of coping which includes religiousness? The methods used are narrative analysis and hermeneutic interpretation and the theory is religious and psychological coping theory. The results show that mindfulness has an immense importance in providing psychological health for these individuals. All three have changed their significance and improved relationships, breath and stress reactions amongst others. The results also highlight that religious coping is dependent on definition of terms such as religion and sacred. This suggests that the question whether mindfulness can be considered to be coping that includes religiousness is a matter of interpretation. More studies on the religious and existential dimensions of mindfulness are therefore needed as well as definitions of religion and sacred adapted to a religious understanding that does not entirely rely on traditional terms and a western understanding.

The aim of this paper is to study how the researchers Kenneth I. Pargament, Harold G. Koenig and Lisa M Perez five RCOPE-strategies can be related to the comment fields of five music videos by the artist Leonard Cohen. The video material can be found on the social platform YouTube.      The comments were analyzed in relation to the five coping strategies and people's needs for holiness and religion in the late modern secular society.  The five coping strategies were: (1) Meaning, (2) Control, (3) Comfort/Spirituality, (4) Intimacy/Spirituality and (5) Life transformation.   The methodology of this inductive study was based on an intersection between a qualitative text analysis, and a more netnographically oriented style of observation.   The conclusion while analyzing the data in relation to RCOPE- strategies was that two of these five strategies were more clearly projected. These strategies were (3) Comfort /Spirituality and (4) Intimacy/Spirituality. This paper is moving in a relatively unexplored field of research and can be seen as a springboard for further research on the relationship between secularization, digital media, and human religious orientation in dealing with existential crises.     Keywords: Religious Coping Strategies, Leonard Cohen, Comfort Spirituality, Intimacy, Spirituality, Social Media, Youtube

Purpose: the main purpose was to identify in what way the clinical practice could support parents with chronically ill children. Clinical practice meaning therapist, hospital chaplain orparish priest. Questions: the main question was “in what way do hospital chaplains support parents with chronically ill children?”. This question was then divided into five sub questions. Theory: Pargament’s theory of religious coping from 1997 and 2000. The theory describes the religious coping process in 8 steps, 3 coping styles, 4 different coping mechanisms, 13 coping strategies and 5 main functions for religion. Conclusions: the diverse ways the hospital chaplain supported the parents are described as phenomenon or roles. The clinical practice could focus on four main areas. 1) actively search for parents that might benefit help from the hospital chaplains, as these parents often are overlooked by other support systems 2) support the parent in re-constructing her/his faith 3) support the parent in changing coping style 4) support the parent to reconciliation and transition to her/hisnew life with the child. Pargament’s theory was adjusted to a Swedish secular context and filledwith added content. I also presented a first attempt at bridging Pargament’s framework from year1997 and from year 2000.