For many individuals, their religious identity has played a very important role in the formation of their sense of self and identity. However, very little research has been conducted that examines what type of role religiosity may play in the formation of one's identity and sense of self. The purpose of this study is to examine the specific influences, and the degree of influence religiosity has on the commitment domain of identity. In this study, four measures of religiosity, and two measures of identity were combined into one survey, and then distributed to 65 participants. The results of the religiosity measures were compared with the scores form the identity measures. From there, the data was evaluated to identify any relationships between religiosity and identity commitment. Based on the results produced by this study, existential well-being and quest religious orientation yielded the highest correlations to identity commitment. In addition, existential well-being was related to identity diffusion. However, other dimensions of religiosity bore no significant relationships with identity.

The study of humility has progressed slowly due to lack of theory and measurement issues. In the present dissertation, I review the literature on humility and propose a theory of relational humility. The model conceptualizes humility as a personality judgment, aligning its study with a large literature that spans social and personality psychology. Then, in four studies, I examined initial evidence for the theoretical model. In Study 1 (N=300), I created the Relational Humility Scale (RHS) and evaluated its items using exploratory factor analysis. The RHS was found to have 3 subscales: Global Humility, Superiority, and Accurate View of Self. In Study 2, its structure was replicated on an independent sample (N = 196). In Study 3, I conducted a longitudinal study of undergraduate students (N =84) in forming groups. As predicated, trait humility was related to acceptance and status in the group, as well as other personality traits related to humility such as narcissism and agreeableness; however, self-enhancement of humility (i.e., overestimating one’s humility) was not related to other correlates of low humility. In Study 4 (N=123), I examined humility in the context of conflict and forgiveness. As predicated, humility judgments were related to changes in forgiveness over time, as well as viewing an offender as spiritually similar. I then discuss implications of these findings for the study of humility from a relational perspective.

The purpose of this dissertation was to examine whether a breast cancer survivor’s view of God influences her religious coping strategies, depression, anxiety, stress, fear of recurrence, and psychological well-being. These variables were selected based on literature that demonstrates relationships among them for breast cancer survivors. The specific aims of this dissertation were to: 1) identify religious coping strategies common to each of the four views of God; 2) examine the relationship of psychological well-being (Ryff) and religious coping strategies; and 3) examine differences in depression, anxiety, stress, fear of recurrence, and psychological well-being among women holding various views of God. Three manuscripts comprise this dissertation. The first manuscript is a systematic review of the literature describing what is known about the relationships between psychological adjustment and religion/spirituality (R/S) in women with breast cancer. The second manuscript examines the psychometric properties of the Image of God Scale in a population responding to a crisis event, women with breast cancer. The original scale was developed from a general population survey. Finally, the third manuscript investigates the relationships between view of God, religious coping strategies, and psychological adjustment in women with breast cancer. The systematic review identified three primary themes: 1) R/S domains and psychological adjustment; 2) dynamics of R/S conservation and struggle; and 3) reframing the cancer experience. The psychometric analysis confirmed the original 2-factor model with factor loadings ranging from .56 to .83. Cronbach’s alphas for the two subscales – belief in God’s anger (.80) and belief in God’s engagement (.89) – were consistent with those established at development. Differences were found between views of God and use of religious/spiritual coping strategies focused on Spiritual Conservation and Spiritual Struggle. Psychological Well-Being (SPWB) was inversely correlated with Spiritual Struggle. Differences were noted for psychological well-being, Fear of Recurrence, and the Stress subscale in women who viewed God as highly engaged or not. No differences were noted for the same variables in women who view God as more or less angry. Direct comparisons between groups and variations in outcomes based on common views of God could lead to effective screening for persons at risk for particular outcomes and to effective individualized interventions.

Background: Disparities in care for seriously ill African American (AA) elders exist because of gaps in knowledge regarding culturally sensitive physiological, psychological, social, and spiritual needs and preferences. Conceptual Framework: The foundation of culturally sensitive patient-centered PC is formed from social, spiritual, psychological and physical experiences of serious illness. Purpose: Aim 1 was to describe categories and patterns of psych-social-spiritual healing from the perspective of AA elders with serious illness. Aim 2 was to examine the NIH Clinical Center's psych-social-spiritual healing measure as a valid, culturally appropriate measure for this population. Methods: A purposive sample of 28 AA elders with serious illnesses and from the Jackson MS area participated in this study. Aim One used the qualitative method of narrative analysis. Aim Two used cognitive interviewing methodology, including verbal probing and think aloud techniques. Findings: Aim One: Prior experiences, I changed, and Across past, present experiences and future expectations were the three main of the thematic analysis. The thematic categories in prior experiences were: been through it...made me strong, I thought about…others, and went down little hills...got me down. The thematic categories in I changed were: I grew stronger, changed priorities, do things I never would have done, and quit doing. The thematic categories in Across past, present experiences and future expectations were: God did and will take care of me, close-knit relationships, and life is better. The most prevalent theme of God did and will take care of me was divided into subthemes of: God did, God will and developing faith. Aim Two: Of the fifty-three items on the Psychological-Social-Spiritual Healing instrument, thirty-seven items were retained, eight items revised, and eight items deleted. Conclusions: Aim one: The narratives were stories of remarkable strength. This strength was grounded in the participants' "faith" in God that helped the aging seriously ill AA elder "overcome things." Aim Two: Linguistic validity was enhanced with expert input from the seriously ill AA elders. Pragmatic validity, using both the research team and participants' input, improved the content validity. These findings provide evidence towards a more valid and culturally sensitive tool.

Dissertation (Ph.D.) -- The Institute for Clinical Social Work, 1999. / A dissertation submitted to the faculty of the Institute of Clinical Social Work in partial fulfillment for the degree of Doctor of Philosophy. Includes bibliographical references (leaves 415-423).

Thesis (PhD) -- University of Western Sydney, 2001. / Bibliography : leaves 247-254.

Thesis (D. Min.)--Ashland Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 227-230).

Thesis (D. Min.)--Ashland Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 227-230).

Thesis (Ph. D.)--University of Alabama at Birmingham, 2007. / Title from first page of PDF file (viewed June 30, 2007). Includes bibliographical references (p. 194-206).

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