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Journal articles on the topic 'Spiritual abuse'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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1

Purcell, Boyd C. "Spiritual abuse." American Journal of Hospice and Palliative Medicine® 15, no. 4 (July 1998): 227–31. http://dx.doi.org/10.1177/104990919801500409.

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2

Demasure, Karlijn. "The Loss of the Self—Spiritual Abuse of Adults in the Context of the Catholic Church." Religions 13, no. 6 (June 2, 2022): 509. http://dx.doi.org/10.3390/rel13060509.

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Interest in spiritual abuse is a fairly recent phenomenon in research. Originally, it received attention only in the context of child sexual abuse perpetrated by the clergy in the Catholic Church before it was recognized as a specific form of abuse in its own right. In line with Paul Ricœur, I agree that a narrative best describes a person’s identity. I, therefore, give space to the voices of three women who were spiritually abused as adults in France in the context of new religious communities that originated after the Second Vatican Council: Sophie Ducrey, Anne Mardon and Marie-Laure Janssens. The social constructionist method allows the uniqueness of each of their narratives to be recognized, while also accounting for shared experiences such as the dynamics of control, desocialization and intrusion into the private spheres of life. Spiritual abuse, which is at the hinge point between the moral and spiritual and the psychological realms, is perpetrated by a spiritual leader who has power over women. The abuse serves to fulfill the psychological or sexual needs of the leader. Abuse of the conscience, theology and spirituality are the spiritual means used, alongside the psychological ones, to cause the women to become dependent. In the process, their desire for God and the affective needs that some may have are abused. The consequences are many, but the loss of self, of which faith is the core, summarizes it well.
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3

Bent-Goodley, Tricia B., and Dawnovise N. Fowler. "Spiritual and Religious Abuse." Affilia 21, no. 3 (August 2006): 282–95. http://dx.doi.org/10.1177/0886109906288901.

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4

Nsour, Rami. "My Reflections on Spiritual Abuse." Journal of Islamic Faith and Practice 4, no. 1 (October 19, 2022): 129–46. http://dx.doi.org/10.18060/26552.

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5

Bialecki, Jon. "Muscular Christianity and Spiritual Abuse." Current Anthropology 61, no. 1 (February 2, 2020): 132–33. http://dx.doi.org/10.1086/704883.

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6

Dehan, Nicole, and Zipi Levi. "Spiritual Abuse: An Additional Dimension of Abuse Experienced by Abused Haredi (Ultraorthodox) Jewish Wives." Violence Against Women 15, no. 11 (October 6, 2009): 1294–310. http://dx.doi.org/10.1177/1077801209347619.

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7

Hall, Terese A. "Spiritual Effects of Childhood Sexual Abuse in Adult Christian Women." Journal of Psychology and Theology 23, no. 2 (June 1995): 129–34. http://dx.doi.org/10.1177/009164719502300205.

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Long-term spiritual functioning in adult Christian women who had been sexually abused as children was the focus of this study. The Religious Status Inventory was completed by 75 women divided into three groups: 33 abused clinical subjects, 20 nonabused clinical subjects, and 22 nonabused nonclinical subjects. The abused group demonstrated significantly lower spiritual functioning than both of the other groups on the total score as well as on four of the eight subscales of the RSI. There were no significant differences between the nonabused clinical group and the nonclinical control group. It appears that sexual abuse adversely impacts spiritual functioning in three broad areas: a sense of being loved and accepted by God, a sense of community with others, and trust in God's plan and purpose for the future.
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8

Lewis, Tom. "Sexual Abuse, Spiritual Formation, and Psychoanalysis." Studies in Gender and Sexuality 5, no. 1 (January 15, 2004): 57–80. http://dx.doi.org/10.1080/15240650509349240.

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9

Ward, David J. "The lived experience of spiritual abuse." Mental Health, Religion & Culture 14, no. 9 (November 2011): 899–915. http://dx.doi.org/10.1080/13674676.2010.536206.

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10

Fernández, Samuel. "Victims Are Not Guilty! Spiritual Abuse and Ecclesiastical Responsibility." Religions 13, no. 5 (May 9, 2022): 427. http://dx.doi.org/10.3390/rel13050427.

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The aim of this article is to show that victims of spiritual abuse are not guilty of what they have undergone and that, in the Catholic setting, the Church has an institutional responsibility for it. With this objective, after the Introduction (1), the paper analyses the definition of spiritual abuse (2); tackles several topics stemming from the analysis of definitions, such as the nature of spiritual power and its effects (3), the issue of vulnerability (4), the institutional dimension of spiritual abuse in the Catholic setting (5), and the disputed topic of intentionality (6). The article provides a conclusion that aims to summarize the results of the analysis (7).
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11

Webb-Mitchell, Brett. "The spiritual abuse of people with disabilities." Journal of Religion, Disability & Health 2, no. 1 (1995): 55–63. http://dx.doi.org/10.1080/15228969509511295.

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12

Webb-Mitchell, Brett. "The Spiritual Abuse of People with Disabilities." Journal of Religion in Disability & Rehabilitation 2, no. 1 (March 8, 1994): 55–63. http://dx.doi.org/10.1300/j445v02n01_07.

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13

REINERT, DUANE F., and CAROLINE E. SMITH. "Childhood Sexual Abuse and Female Spiritual Development." Counseling and Values 41, no. 3 (April 1997): 235–45. http://dx.doi.org/10.1002/j.2161-007x.1997.tb00405.x.

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14

Keul, Hildegund. "Vulnerability, Vulnerance and Resilience—Spiritual Abuse and Sexual Violence in New Spiritual Communities." Religions 13, no. 5 (May 8, 2022): 425. http://dx.doi.org/10.3390/rel13050425.

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In February 2017, Braz de Aviz, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, acknowledged in an interview that some 70 “new spiritual movements” were under investigation for abusive behavior committed by their founders. The number of cases that remain undetected is probably large. This article uses the example of these communities to analyze the precarious tension between vulnerability, vulnerance, and resilience. It draws on Céline Hoyeau’s excellent study of those founders of new spiritual movements in France who were later exposed as abusers. It also presents my research on the sacred in its dangerous connection to the victimizing sacrifice. My basic thesis is that exploring the link between vulnerability and resilience is not enough. Rather, vulnerance needs to be systematically included in the analyses. This new approach opens up a more complex understanding of abuse, cover-ups, and disclosure. It can tackle both the vulnerant resilience of the perpetrators and the voluntary vulnerability of survivors in disclosing abuse.
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15

Schmutzer, Andrew J. "Spiritual Formation and Sexual Abuse: Embodiment, Community, and Healing." Journal of Spiritual Formation and Soul Care 2, no. 1 (May 2009): 67–86. http://dx.doi.org/10.1177/193979090900200104.

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As a distortion of God's created designs, sexual abuse (SA) carries a unique devastation-factor. Abuse that is sexual in nature damages a spectrum of internal and external aspects of personhood. In particular, the core realities of: (1) self-identity, (2) community, (3) and spiritual communion with God can be deeply fractured through SA. In light of the significance of the image of God, movement toward healing includes strengthening personal agency, processing profound boundary ruptures, and managing disillusionment with God. Due to the multi-faceted trauma of sexual abuse (i.e., physical, social, spiritual) spiritual formation programs must not only plan for the unique profile of abuse victims, but also need to incorporate a fuller understanding and praxis of the realities of embodiment, ritual, and theocentric metaphor into their transformational goals. Analysis includes first-person experience, anthropological science, and theological reflection.
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16

Murni, Lilisa, and Rany Desmawati. "HUBUNGAN LINGKUNGAN SOSIAL DAN SPIRITUAL DENGAN PENYALAHGUNAAN NARKOBA PADA PENGHUNI LPKA (LEMBAGA PEMBINAAN KHUSUS ANAK) PROVINSI SUMATERA BARAT TAHUN 2018." JURNAL KESEHATAN PERINTIS (Perintis's Health Journal) 5, no. 1 (June 29, 2018): 106–13. http://dx.doi.org/10.33653/jkp.v5i1.101.

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Cases of drug abuse in West Sumatra became very important to note because it has increased as much as 635 cases year 2015 be 824 cases in the year 2016. The purpose of this research is to know the social environment and spiritual relationship with drug abuse on residents of West Sumatra LPKA year 2018. This research was conducted on 21-25 February 2018 with design research using descriptive analytic approach using cross sectional. The number of samples in the study as many as 37 people with techniques of sampling respondents total sampling. This research instrument using a detailed questionnaire. The results of this research show that the social environment supports as much of 48.6%, which has a less good spiritual as much as 51.4% and 64.9% of heavy drug abuse. The research results obtained there is the relationship between the environment and drug abuse sosail (ρ = 0.008 and OR = 11,000) and there is a spiritual connection with drug abuse (ρ = 0.001 and OR = 29.143). It can be concluded that there is a social and spiritual environment relationship with drug abuse on residents of West Sumatra LPKA year 2018 and recommended to all residents of West Sumatra Province LPKA in order to further improve the spritualitas and stay away from negative social environment and also for the next researcher can use other variables such as economic factors and the intelligentsia against drug abuse.
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17

Adekoya, Helen Odunola, Oluwaferanmi Moyosore Adebayo, and Kolade Ajilore. "Effect of Social Media Spiritual and Emotional Abuse Messages on Comprehension and Behavioural Practices of Married Couples in Lagos State, Nigeria." Global Journal of Health Science 11, no. 6 (May 14, 2019): 146. http://dx.doi.org/10.5539/gjhs.v11n6p146.

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Evidence from media reports affirmed a progressive increase in incidences of domestic violence globally and in Nigeria. Spiritual and emotional abuse which may have negative consequences on the emotional and psychological wellbeing of the victims are existing forms of domestic violence that are taken with levity based on the entrenched religious and patriarchal systems that are perceived as customary in the Nigerian society. The major objective of this study was to to determine the effect of social media spiritual and emotional abuse messages on comprehension and behavioral practices of married couples in Lagos State, Nigeria. The study employed the true-experimental design for randomization of participants into the experimental and control groups. Study population was non-finite and participants were selected using the proportionate, convenience and purposive sampling techniques. Out of the selected 180 couples, 176 met the inclusion criteria set for the research. Using the Self-structured questionnaire, the results showed a significant difference in married couples’ knowledge, comprehension and behavioural practices of spiritual and emotional abuse, before and after the social media intervention. The study concluded that lack of knowledge and comprehension regarding spiritual and emotional abuse is based on dearth of information. This is an indication of intervention effectiveness. Increased inspiring campaigns and programs on social media that will involve married people and the general public in generating contents on spiritual and emotional abuse was recommended. This would induce intentional sourcing for domestic violence information on social media.
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18

Stoltzfus, Kenneth M. "Spiritual Interventions in Substance Abuse Treatment and Prevention." Journal of Religion & Spirituality in Social Work: Social Thought 26, no. 4 (December 2007): 49–69. http://dx.doi.org/10.1300/j377v26n04_03.

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19

Ruth Oakley, Lisa, and Kathryn Susan Kinmond. "Developing safeguarding policy and practice for Spiritual Abuse." Journal of Adult Protection 16, no. 2 (April 8, 2014): 87–95. http://dx.doi.org/10.1108/jap-07-2013-0033.

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Purpose – The purpose of this paper is to report the findings of a ground-breaking survey into people's experiences of church and Spiritual Abuse (SA), in a context of issues of safeguarding and policy. Design/methodology/approach – The survey was delivered online between April 2011 and December 2012. Findings – The findings showed many people had encountered negative church experiences. Most respondents had very limited knowledge and understanding of SA and related support and intervention. Research limitations/implications – This survey represents the views of a small percentage of those who attend, or have attended, church and further more extensive research is required to provide a more comprehensive understanding. Additionally research is required within other faiths and cultural contexts. Practical implications – It is evident that there is clearly a need to strengthen current safeguarding policy and practice with regards to SA. Originality/value – This paper offers an initial insight into the challenges for safeguarding together with some suggested intervention strategies.
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20

Marotta-Walters, Sylvia A. "Spiritual meaning making following clergy-perpetrated sexual abuse." Traumatology 21, no. 2 (June 2015): 64–70. http://dx.doi.org/10.1037/trm0000022.

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21

Smith, Caroline E., Duane F. Reinert, Maryanne Horne, Joanne M. Greer, and Robert Wicks. "Childhood abuse and spiritual development among women religious." Journal of Religion and Health 35, no. 4 (December 1996): 381–82. http://dx.doi.org/10.1007/bf02354928.

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22

Smith, Caroline E., Duane F. Reinert, Maryanne Horne, Joanne M. Greer, and Robert Wicks. "Childhood abuse and spiritual development among women religious." Journal of Religion & Health 34, no. 2 (June 1995): 127–34. http://dx.doi.org/10.1007/bf02248768.

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23

Marcotte, David, S. Kelly Avants, and Arthur Margolin. "Spiritual Self-Schema Therapy, Drug Abuse, and HIV." Journal of Psychoactive Drugs 35, no. 3 (September 2003): 389–91. http://dx.doi.org/10.1080/02791072.2003.10400023.

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24

Kamaludin, Ihsan, and Maya Najihatul Ula. "Sufism Healing Method for Drugs Rehabilitation: A Case Study in PP. Suryalaya Tasikmalaya, West Java, Indonesia." Ulumuna 23, no. 2 (March 14, 2020): 384–401. http://dx.doi.org/10.20414/ujis.v23i2.351.

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Sufism activities cover not only rituals but also pseudo-medical treatment. This can be seen from the daily routines of Sufi order (tarekat) of Qadiriah wa Naqsabandiah (TQN) at the Pesantren Suryalaya, Tasikmalaya, West Java. Known as a center of Islamic learning, the pesantren also offers spiritual treatments to cure victims of drug abuse. This study aims to explore this Sufis practices of healing method. Based on an ethnographic study in this locale, the study specifically analyses the method of treatment called inābah. This is a unique technique employed by the Sufis to cure the patients of drug abuse. This study shows that the Sufi masters provides a spiritual and technical guidance in the treatment processes to stimulate drug victims’ awareness through a series of spiritual and pseudo-medical processes. In the view of the Sufis, drug abuse can be cured by means of increasing spiritual activities, such as chanting and praying. Moreover, this method also requires embodied practice of repentance by, for example, fasting, bathing and other related ritual processes determined by the Sufi masters. The processes by which the victim take thus include both spiritual and corporal requirements since illness or disease is seen both as a result of spiritual and physical transgressions.
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25

Salakory, David Marthen. "BIOPSIKOSOSIAL-SPRITUAL IMPACTS OF SEXUAL ABUSE FOR MINORS IN AMBON CITY." Sosiohumaniora 23, no. 1 (March 2, 2021): 28. http://dx.doi.org/10.24198/sosiohumaniora.v23i1.26741.

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Sexual abuse against minors is already one of the social ills in people’s lives. Victims of sexual abuse are often exposed in the public and even closed. The victim feels that it is something taboo and can even damage a person’s disgrace. Therefore, they need treatment from institutions that are concerned with social issues that deal with child victims of sexual abuse. This research aimed specifically to determine the impact of the case on child victims of sexual abuse through a biopsychosocial-spiritual approach and to explain the strategy model of psychosocial-spiritual treatment, together with institutional accompaniment, referring children to doctors and being accepted by children of victims of social abuse under age. The method used in this research was a qualitative descriptive study with the type of case study. The study was carried out at the Ambon City Women’s Empowerment Circle (LAPPAN). Data collection was carried out by in-depth interviews and direct observations to the victims in the field and LAPPAN officials. This research shows that victims of sexual abuse occur in underage children in Ambon City aged 9 -12 and 13 -16, which have an impact on biopsychosocial-spiritual. The psychological impact is that the child feels mentally disturbed, while the social impact is related to the child’s relationship in the social environment, both at home and school. The spiritual impact makes children embarrassed to attend worship meetings in places of worship. In addition, LAPPAN provided serious assistance in reducing the psychological problems experienced by the victims.
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26

Neff, James Alan, and Samuel A. MacMaster. "Spiritual Mechanisms Underlying Substance Abuse Behavior Change in Faith-Based Substance Abuse Treatment." Journal of Social Work Practice in the Addictions 5, no. 3 (September 14, 2005): 33–54. http://dx.doi.org/10.1300/j160v05n03_04.

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27

Thaggard, Sandra, and El-Shadan Tautolo. "Bula vakavanua and the spiritual disruption of elder abuse: A Fijian perspective." Pacific Health Dialog 21, no. 6 (November 30, 2020): 335–40. http://dx.doi.org/10.26635/phd.2020.639.

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ABSTRACT Introduction: This article used a cultural lens to explore issues of elder abuse from a Fijian perspective. Fijian tradition of respect for the older adult is a priority and any mistreatment is viewed as a spiritual disconnection and most injurious to God, the land and the people; their ancestral foundations and traditional customs. Methods: The Fonofale model, as a pan-pacific approach was employed as a methodological paradigm to explore elements of abuse within a larger study of 50 Pacific Island elders from Pacific communities of Aotearoa, New Zealand. This article examines perceptions of abuse as seen from a Fijian perspective. Findings: The findings argue that all forms of abuse; physical, psychological, financial or neglect are seen as a spiritual disconnection to the very foundation of what it is to be Fijian, referred to as bula vakavanua - the Fijian way of life. Conclusion: Practitioners with the possibility of confronting situations of abuse may benefit from a cultural awareness programme, addressing the many different ways that abuse may be construed from within a culture other than the dominant one in society.
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28

Boon-Nanai, Juliet, Sandra Thaggard, and El-Shadan Tautolo. "E le sauaina tatou tagata matutua: Re-examining abuse through cultural lens of the fonofale model." Pacific Health Dialog 21, no. 7 (June 22, 2021): 407–14. http://dx.doi.org/10.26635/phd.2021.109.

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Introduction Cultural paradigms are emerging as the appropriate way to examine Samoans’ life experiences. In this study, it proposes to employ the fonofale model to explore and examine the notion of abuse among Pacific elders main from a Samoan lens. Methodology In framing this study, the talanoa approach was deemed culturally appropriate. Twelve Samoan tagata matutua (elderly people) were asked to talanoa (discuss) their experiences of what abuse means to them. Findings suggest that, initially, abuse of Samoan elders was at first contested. That it is not the fa’asamoa(Samoan way). However, as the talanoa gathered mafana (warmth) and malie (maintained good social relationships), most agreed that physical abuse was uncommon within an aiga (familial) context, but other forms of abuse were apparent. Conclusion For these tagata matutua, six different forms of abuse were identified; with particular emphasis on cultural and spiritual abuse. Following the fonofale paradigm, which reflects the Samoan worldview, this article informs the perception of spiritual abuse for Samoan elders and is relevant within the wider Pacific context.
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29

Prusak, Jacek, and Anna Schab. "Spiritual trauma as a manifestation of religious and spiritual struggles in female victims of sexual abuse in adolescence or young adulthood in the Catholic Church in Poland." Archive for the Psychology of Religion 44, no. 1 (December 14, 2021): 40–65. http://dx.doi.org/10.1177/00846724211060391.

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Specialists on issues of sexual abuse in religious institutions unanimously stress that this kind of experience significantly affects the victims’ spirituality. Particularly devastating and distorting for their spirituality is sexual abuse committed by clergy. In order to explore this issue for the first time in Poland, the authors conducted a qualitative study in the form of semi-structured interviews with five women who had experienced sexual abuse by Catholic clergy and/or religious in adolescence and young adulthood. The interviews were analyzed using the interpretative phenomenological analysis (IPA) and narrative methodology. The results showed that four respondents experienced or had experienced religious struggles in three areas: interpersonal, intrapsychic, and relationship with God. These struggles are complex and intense enough to be referred to as “spiritual trauma” (Doyle, 2009, 2011; Kusner & Pargament, 2015), “religious trauma” (Panchuk, 2018), or “spiritual violence” (Tobin, 2019). The results of the study may be of importance for people helping or having any other kind of contact with victims of clergy sexual abuse.
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30

Md Yusoff, Yusmini, Tengku Sarina Aini Tengku Kasim, and Madiha Baharuddin. "Religious Deviance and Spiritual Abuse Issues: A Critical Review." Journal of Al-Tamaddun 13, no. 2 (December 24, 2018): 81–88. http://dx.doi.org/10.22452/jat.vol13no2.7.

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31

Friedman, Bruce D. "Building a spiritual based model to address substance abuse." Social Thought 19, no. 3 (January 2000): 23–38. http://dx.doi.org/10.1080/15426432.2000.9960266.

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32

Segura-April, Desiree. "Appropriate Child Participation and the Risks of Spiritual Abuse." Transformation: An International Journal of Holistic Mission Studies 33, no. 3 (April 12, 2016): 171–84. http://dx.doi.org/10.1177/0265378816636798.

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33

Pritt, Ann F. "Spiritual Correlates of Reported Sexual Abuse among Mormon Women." Journal for the Scientific Study of Religion 37, no. 2 (June 1998): 273. http://dx.doi.org/10.2307/1387527.

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34

Giang, Thien-Vu, Duy-Hung Le, Thanh-Huan Nguyen, Van-Son Huynh, and Diem-My Nguyen-Thi. "Case Report: The resiliency journey of a Vietnamese female sexual abuse survivor: an exploration in life history." F1000Research 10 (October 22, 2021): 1071. http://dx.doi.org/10.12688/f1000research.55227.1.

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Currently, the studies on sexual abuse trauma, and resilience in Confucian survivors are still limited. The purpose of this study is to explore the resilience of Confucian women after sexual abuse trauma to provide evidence to support in counseling and psychotherapy practices. The article describes the resiliency story of a Vietnamese Confucian female survivor who was abused by her brother from the age of 8 to 16. The life history approach used in qualitative narrative research was applied in this study. The researcher identified two factors that strongly influence the survivor’s resilience: (1) the effectiveness of passive education in the general education curriculum is oriented to both competence and quality development; and (2) an authentic understanding of the core Confucian philosophical doctrine: the neutrality and the self-nurture. Based on the findings, we propose a 7-stage flow diagram of a Confucian women's resilience following sexual abuse. These findings provide important evidence-based practice for counselors and clinicians in supporting and intervening for sexually abused Confucian women and contribute to the impact of studies on religious and spiritual factors affecting the resilience of sexual abuse survivors.
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35

Tortorici, Zeb. "Cross-Generational Abuse." Historical Reflections/Réflexions Historiques 46, no. 1 (March 1, 2020): 13–30. http://dx.doi.org/10.3167/hrrh.2020.460102.

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This article analyzes the influence of confessional manuals on Catholic priests who solicited sexual favors from parishioners during confession throughout colonial New Spain. It proposes that we think about centuries of sexual encounters between priests and parishioners through the concept of cross-generational abuse, which describes intersecting forms of priestly exploitation based on chronological age differentials, allegorical power relations based on the rhetoric of spiritual kinship, and priests’ own abilities to profess redemption years after conviction and thereby regain positions of authority over parishioners. The plurality of these forms of abuse move beyond the usual associations of cross-generational sex solely with the question of age. It opens up the category of cross-generational sex and enlarges its potential to be a topic for historical reflection.
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36

Yulia, Aida. "HUBUNGAN PENGARUH SOSIAL DAN SPIRITUAL DENGAN TINGKAT PENYALAHGUNAAN NARKOBA PADA NARAPIDANA DI RUTAN SUNGAI PENUH KERINCI JAMBI." UNES Journal of Social And Economics Research 3, no. 2 (December 31, 2018): 203. http://dx.doi.org/10.31933/ujser.3.2.203-209.2018.

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Narkoba merupakan obat-oatan terlarang yang menimbulkan ketergantungan yang sangat merugikan apabila digunakan tanpa pengendalian dan pengawasan. Faktor Pengaruh sosial dan spiritual yang rendah mengakibatkan seseorang beresiko melakukan penyalahgunaan narkoba, adanya faktor pengaruh dari luar dan masalah nilai spiritual yang rendah membuat seseorang melakukan penyalahgunaan narkoba. Tujuan penelitian ini adalah untuk melihat Hubungan Pengaruh Sosial dan Spiritual dengan Tingkat Penyalahgunaan Narkoba pada Narapidana di Rutan Sungai Penuh Kerinci Jambi. Jenis penelitian yang digunakan adalah cross sectional. Populasi pada penelitian ini berjumlah 52 orang, Sampel pada penelitian ini sebanyak 52 orang dengan teknik total sampling Instrumen penelitian dengan menggunakan kuesioner konformitas, kuesioner Daily Spiritul Experience Scale (DSES) dan kuesioner Drug Abuse Screening Test (DAST). Penelitian ini dilaksanakan pada Bulan Juni tahun 2018. Dari hasil penelitian ini, didapatkan (59,6%) responden memiliki pengaruh sosial kurang baik, (61,5%) dengan nilai spiritual rendah dan (57,7%) dengan tingkat penyalahgunaan narkoba berat. Hasil uji statistik menunjukkan adanya hubungan yang bermakna antara pengaruh sosial dengan tingkat penyalahgunaan narkoba pada narapidana di Rutan P value = 0,000 dan adanya hubungan yang bermakna antara spiritual dengan tingkat penyalahgunaan narkoba pada narapidana di Rutan dengan P value = 0,000. Di harapkan pada petugas Polisi Rutan khususnya di Rutan Sungai Penuh Kerinci Jambi untuk meningkatkan kegiatan keagamaan, meningkatkan nilai spiritual dan meningkatkan pengetahuan narapidana terhadap dampak buruk terhadap pengaruh sosial yang tidak baik.
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37

Guilfoyle, John. "Book Review: Substance Abuse: Alcohol and Drug Abuse: A Psychosocial and Spiritual Approach to Prevention." Canadian Journal of Psychiatry 56, no. 1 (January 2011): 71. http://dx.doi.org/10.1177/070674371105600111.

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38

Tracy, Wesley D. "Spiritual Direction in the Wesleyan-Holiness Movement." Journal of Psychology and Theology 30, no. 4 (December 2002): 323–35. http://dx.doi.org/10.1177/009164710203000407.

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Though the term “spiritual direction” is not a common part of the vocabulary of the Wesleyan-Holiness people, the goals of spiritual direction form the core of their spiritual quest. Avoiding “direction” for fear of spiritual abuse, the Wesleyan-Holiness people seek to help each other toward Christian perfection by way of face-to-face groups, spiritual companioning, family worship, covenant groups, and faith mentoring. These specific structures and practices, along with observance of the personal spiritual disciplines and the disciplines of service, are primarily rooted in the heritage of the Wesleyan revival in 18th-century England and secondarily in the American Holiness Movement of the 19th century. Indirect indicators associated with spiritual maturity are described and comparisons between psychotherapy and spiritual guidance are made.
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39

Friesen, James G. "Ego-Dystonic or Ego-Alien: Alternate Personality or Evil Spirit?" Journal of Psychology and Theology 20, no. 3 (September 1992): 197–200. http://dx.doi.org/10.1177/009164719202000304.

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This article describes differential diagnosis of personality states and evil spirits. The Apostle Paul and Satanic High Priest, Anton LaVey, each instructed followers to engage the Holy Spirit or the Powers of Darkness, respectively, in spiritual warfare. We are all involved in the struggle, particularly when we aid satanic ritual abuse (SRA) survivors. Confusion surrounds SRA; the interrelatedness of satanic ritual abuse, multiple personality disorder, and spiritual warfare adds to the confusion. Both the psychological and spiritual realms are considered important for healing and should be carried out together. Evil spirits are presented as oppressive supernatural states, not as personality states. Treatment may require unifying personalities and casting out evil spirits. A diagnostic category is proposed: Oppressive Supernatural States Disorder, with identifying guidelines. The confusion about SRA may diminish if this category leads to improved diagnosis and treatment.
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Irfangi, Mohammad. "IMPLEMENTASI PENDEKATAN RELIGIUS DALAM REHABILITASI KORBAN PENYALAHGUNAAN NARKOBA DI RUMAH SAKIT KHUSUS JIWA H. MUSTAJABAH PURBALINGGA." Jurnal Kependidikan 3, no. 2 (February 17, 2017): 70–88. http://dx.doi.org/10.24090/jk.v3i2.900.

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This paper aims to describe the rehabilitation of victims of drug abuse in the H.Mustajabah Special Hospital Mental Purbalingga. Drug abuse has become widespread in the community, for it required no special approach to medical and non-medical in handling by the stakeholders of government agencies, non-governmental, and private sectors. This was in line with the current development paradigm in which the three main pillars play an important role in the development process. This article utilizes literature studies, interviews, documentation and observation as a means to get information about how to implement a holistic approach in the rehabilitation of victims of drug abuse in the H.Mustajabah Special Hospital Mental Purbalingga. The results of the study concluded that the handling of victims of drug abuse in the H.Mustajabah Special Hospital Mental Purbalingga by promoting the Islamic religious aspect that comes from al-Qur'an, al-Sunna. Spiritual approach Islamic way is referred to as "Psychoreligious" "Psychotherapy Islamic", that is a process of treatment and cure of the disorder / mental illness, spiritual, moral and physical victims of drug abuse through the direction and guidance of Allah Swt. Prophet / Apostle, and the beneficiary of his.
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41

Redmond, Larry W. "Spiritual Coping Tools of Religious Victims of Childhood Sexual Abuse." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 68, no. 1 (March 2014): 1–11. http://dx.doi.org/10.1177/154230501406800103.

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42

Hodge, David R., Kathleen Andereck, and Harry Montoya. "Spiritual/Religious Life-Style Profiles and Community Substance Abuse Perceptions." Journal of Social Service Research 34, no. 1 (August 22, 2007): 43–54. http://dx.doi.org/10.1300/j079v34n01_04.

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43

Carter. "The effects of spiritual practices on recovery from substance abuse." Journal of Psychiatric and Mental Health Nursing 5, no. 5 (October 1998): 409–13. http://dx.doi.org/10.1046/j.1365-2850.1998.00153.x.

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Childers, Melanie. "Holy Havoc: Chaplains as First Responders in Healing Spiritual Abuse." Chaplaincy Today 28, no. 2 (July 2012): 37–42. http://dx.doi.org/10.1080/10999183.2012.10767460.

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Galanter, Marc. "Alcohol & Drug Abuse: Healing Through Social and Spiritual Affiliation." Psychiatric Services 53, no. 9 (September 2002): 1072–74. http://dx.doi.org/10.1176/appi.ps.53.9.1072.

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46

Lyon, Emily. "The Spiritual Implications of Interpersonal Abuse: Speaking of the Soul." Pastoral Psychology 59, no. 2 (September 4, 2009): 233–47. http://dx.doi.org/10.1007/s11089-009-0238-2.

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47

GANJE-FLING, MARILYN, PATRICIA McCARTHY VEACH, HAIJIANG KUANG, and BONNIE HOUG. "Effects of Childhood Sexual Abuse on Client Spiritual Well-Being." Counseling and Values 44, no. 2 (January 2000): 84–91. http://dx.doi.org/10.1002/j.2161-007x.2000.tb00157.x.

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48

Park, Ji Hye, and Chung Min Cho. "Community nurses' perceptions of elder abuse based on an ecological system model: A descriptive study." Journal of Korean Gerontological Nursing 24, no. 4 (November 30, 2022): 412–23. http://dx.doi.org/10.17079/jkgn.2022.24.4.412.

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Purpose: The purpose of this study was to provide the basic data for reinforcing community nurses’ competencies related to elder abuse by identifying their perception based on an ecological system model. Methods: This study was a descriptive study. Structured self-reported questionnaires were sent via email to Seoul community nurses from Nov. 17 to Nov. 31, 2021 and, after getting their consent, a URL survey was distributed for collecting data online. Data were analyzed using the SPSS 25.0 program by descriptive statistics, t-test, ANOVA, and Pearson's correlation coefficient. Results: Total perception of elder abuse was scored at 1.32±0.46 points out of 4. Among the individual characteristics, educational level (F=4.48, <i>p</i>=.013) and economic level (F=4.21, <i>p</i>=.016) were identified as variables with significant differences in perception of developmental abuse. Subjective health status negatively correlated with perception of spiritual abuse (r=-.15, <i>p</i>=.048). There were no significant variables among the family characteristics. Among the socio-cultural characteristics, elderly human rights positively correlated with total perception of elder abuse (r=.16, <i>p</i>=.031), sociocultural abuse (r=.23, <i>p</i>=.003), and spiritual abuse (r=.22, <i>p</i>=.003). Conclusion: It is necessary to increase the level of perception of elder abuse by community nurses to efficiently respond to the increasing elder abuse in the community.
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Jalali, Amir, Bistoun Shabrandi, Rostam Jalali, and Nader Salari. "Methamphetamine Abusers’ Personality Traits and its Relational with Spiritual Well-being and Perceived Social Support." Current Drug Research Reviews 11, no. 1 (February 26, 2019): 44–50. http://dx.doi.org/10.2174/1874473711666181017121256.

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Background: Psychoactive substance abuse is a psychosocial disorder that its, emergence, continuation, and treatment are associated with personality factors, spiritual well-being, and social support. Objective: This study was conducted to investigate the relationship between personality traits with spiritual well-being and perceived social support in methamphetamine users undergoing treatment in 2016 in the clinics of Kermanshah City, Iran. Methods: This cross-sectional study was conducted on a sample of 117 methamphetamine users undergoing treatment in addiction clinics of Kermanshah City, Iran. The formed study population was prepared by convenience sampling according to the inclusion-exclusion criteria. Data were collected using a demographic form, NEO Five-Factor Inventory, Paloutzian and Ellison’s spiritual wellbeing scale, and perceived social support inventory of Fleming et al. The collected data were analyzed by parametric and nonparametric tests in SPSS v.23. Results: The results showed that 82.2% of participants had a moderate level of agreeableness, 88.1% had moderate neuroticism, 93.2% had moderate extraversion, 87.2% had moderate conscientiousness, and 92.2% had a moderate level of openness to experience. In addition, 76.9% of participants had a low level of spiritual well-being and the remaining 23.1% had a moderate spiritual wellness. The mean spiritual well-being and perceived social support scores of participants were 69.94±10.86 and 33.94±7.55, respectively. The findings showed a significant relationship between personality traits and spiritual well-being and social support in methamphetamine users (p = 0.05). Conclusion: The results indicate that personality traits, perceived social support, and spiritual wellbeing can be considered as risk factors for methamphetamine abuse.
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Mukri, Syarifah Gustiawati, A. Rahmat Rosyadi, and Didin Saefuddin. "Metode Pendidikan Islam dalam Penanggulangan Penyalahgunaan Narkoba bagi Remaja di Pondok Remaja Inabah Suryalaya Tasikmalaya." Ta'dibuna: Jurnal Pendidikan Islam 4, no. 1 (September 6, 2015): 43. http://dx.doi.org/10.32832/tadibuna.v4i1.575.

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<p>The drug abuse in Indonesia is becoming worse, which is indicated by the more abusers as the victims. Globalisation era easily enables people gain their necessities; drug as one of those tempting; especially the young generations, which makes them as the addicts. The worst thing of being an addict is that he tends to violate the norms in societies even the laws. A drug abuser is anybody uses drugs without any legal rights and against the laws, while an addict is anyone misuses and experiences addiction to the drugs either physically or psychologically. Islamic Boarding of Suralaya is a specific boarding for juvenile delinquency and drug addicts rehabilitation center. It was initiated by a moslem charismatic clergyman, KH. Shohibul Wafa Tajul Arifin who was during his life had contributed to the state and goverment in assisting to prevent the drug abuse in Indonesia. The Mental Rehabilitation center is named as Pondok Inabah which applies Inabah methods, by bathing, praying and dzikir (contemplating). This reaearch is a case study with a qualitative descriptive approach which focuses on the islamic methods of drug abuse prevention of juvenile and supported by primary and secondary sources of data. This research findings theoritically infer that the Inabah therapy method is islamic educational methods with spiritual approaches which are covered in an integratated, strictly and consistently applied curriculum; an effort to rehabilitate the drug abuse victims by <em>tazkiyatun nafsi </em>(individually purifying) in the practices of repentant bathe, prayers, and contemplation. Inabah theraphy, scientifically could be analogized as the sublimity theory in psychoanalysis by Sigmund Freud; by distracting negative energy/ libido urges to positive energy or decent deeds, which, he compared, is more productive to other mental defenses. This, yet differ with moslem psychologists such as Ibnu Sina-Avecina, Malik Badri, and Muhammad Utsman Najati who explained the importance of the spiritual dimension in reconciliating the addicts� mentality, so that the practices of prayers and contemplation become the islamic sublimity methods. The results of the islamic education with spiritual approaches will provide a moslem an alternative solution in the efforts of preventing the drug abuse victims by rehabilitating the patients� mentality to return to the paths of Allah�s SWT favour.</p><p>Keyword: Inabah, Pendidikan Islam, Penyalahgunaan Narkoba, Remaja</p>
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