An expanded model to conceptualize sacred human experiences is discussed wherein the term Spirituality is broadened to include: (1) Ritualistic Spirituality, (2) Theistic Spirituality, and (3) Existential Spirituality. However, a measure incorporating this expanded model does not yet exist. A 67-item self-report questionnaire was developed and data were collected from 1,301 undergraduate students. A series of factor analytic procedures yielded a three-factor structure consistent with the guiding theoretical model and refinement produced three 10-item subscales. Evidence for construct validity and sound psychometric properties was indicative of a reliable, valid, and unique tool to assess the multidimensional nature of spirituality.

Evidence is growing regarding the salutary relationships between spirituality and health, including alcohol problems, yet little is known about spirituality and health in the context thereof. Cross-sectional associations between forgiveness and health were examined among college student problematic drinkers (n = 126; = 60%; Mage = 22) in Southern Appalachia. Controlling for demographic variables (including religiosity), dimensions of forgiveness accounted for 7's33 percent of the variance in the health-related variables in a salutary fashion. Forgiveness of Self appears to be the most important dimension of forgiveness measured, yet the most difficult to develop.

The purpose of this paper is to review the literature on organizational spirituality in an effort to distil the importance of spirituality research and make the case for the “spiritual turn” in organization studies. The paper examines current arguments for and against spirituality in organizations. It suggests that despite dilemmas and controversies in the literature, spirituality research makes a significant contribution. Particularly, the benefit of taking the “spiritual turn” as a response to a crisis of meaning in organizations may be to better define the spaces of programmatic versus existential meaning making and to gain more insights into where organizational meaning making and existential, individual meaning can exist in their respective spaces. It is suggested that spirituality research may need to build on a variety of perspectives from critical management theories to discourse studies to protect existential meaning making as a lived and socially constructed experience. The paper develops some approaches for how this may be accomplished and discusses future directions of the “spiritual turn” in organizational studies.

Based on a psychoanalytic perspective, the article develops a new theoretical framework with which to examine organizational spirituality. Proponents of spirituality claim that it leads to the experience of an authentic self at work, one that is connected to others and a higher order, fully integrated, balanced, complete and ultimately fulfilled. This article suggests that these current definitions rest on conceptualizations of the self that capture little more than the imaginary function of the ego and the empty speech in which it engages. The article reconstructs core dimensions of spirituality in organizations as full speech, that is, as a discourse in which true subjectivity can emerge.

Adolescent spiritual formation continues to decline despite the intentional efforts of religious organizations, including Christian schools. Christian schools remain tasked with fostering spiritual development in the lives of students with spiritual formation strategies (SFS), despite generational changes. The following qualitative single-case study examined how 20 Generation Z students perceived their personal spiritual formation and the influence of SFS within a single Christian school in the southwestern United States. Fowler’s stages of faith theory and Westerhoff’s spiritual development theory served as the frameworks in this study to examine the spiritual development of adolescents. Through purposeful sampling, the case unit of analysis for this study included Grade 10 and 11 Generation Z students. Three sources of data included school documents, questionnaire, and semi-structured interviews. Clarke and Braun’s thematic data analysis strategy was used to develop codes and themes. Nine themes that emerged as findings from the data: faith community, relationships, Bible relevancy, owned faith, personal awareness, faith matters, faith requires action, faith must be owned, and faith involves trust. Results indicated that the SFS of Christian schools could reach all stages of faith development. However, SFS that included mentoring relationships with teachers, relevant Bible teaching and application, support during spiritual struggles, and authenticity served as the greatest spiritual catalysts in the lives of Generation Z students. These results implicate that Christian schools do not need to adopt new SFS for Generation Z, but rather they need to modify and change the approach of these SFS. Keywords: Generation Z spiritual formation, adolescent spiritual development, Christian education, spiritual formation strategies, spirituality, Bible classes

Intimate partner abuse is a prevalent social concern which causes long-term physical, emotional, and cognitive effects on survivors. Studies suggest that spirituality is a useful resource for individuals recovering from trauma related to intimate partner abuse, however, more research is needed to understand the intricate ways spirituality contributes to the recovery process. Through a qualitative approach, this study examines the ways in which women who have experienced intimate partner abuse use spirituality in the process of coping and recovering. Open-ended interviews were conducted with eight women who have experienced intimate partner abuse and identified spirituality as an essential part of their lives. The results uncovered specific belief systems underlining each participant’s sense of spirituality, as well as practices, rituals, and behaviors they engaged in during their experiences in coping and recovery. Participants reported spirituality as a means of reclaiming one’s sense-of-self and as fostering empowerment in the aftermath of intimate partner abuse. They also indicated that spirituality fostered forgiveness and self-compassion, and helped them cope with the long-term effects of trauma including depression, anxiety, and post-traumatic stress disorder. / Graduate

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The purpose of the current study was to investigate the relationship among strength of religious faith, a set of demographic variables, and self-perceived spiritual competence of master’s-level clinical mental health counseling students enrolled in CACREP accredited programs. The study methodology was a quantitative correlational survey research design using multiple linear regression analysis. Data were collected from 178 participants through an online survey comprised of three instruments: the Santa Clara Strength of Religious Faith Scale (Plante & Boccaccini, 1997), and the Revised Spiritual Competency Scale (Dailey, Robertson, & Gill, 2015), and a demographic survey developed by the researcher. Results of the multiple linear regression revealed that 30% of the total variance in scores on the SCS-R-II was predicted by the model. In terms of individual relationships between the independent variables and scores on the Spiritual Competency Scale, strength of religious faith (p < .001), sexual orientation (p = .027), and awareness of the ASERVIC Spiritual Competencies (p = .034) each were statistically significant predictors of higher scores on the SCS-R-II. The remaining seven predictor variables – age, gender, ethnicity (2), university affiliation, exposure to SRIC in program, and hours completed in program – were not found to be statistically significant predictors of scores on the SCS-R-II.

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