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Littérature scientifique sur le sujet « Spiritual abuse »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 31 janvier 2023

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Articles de revues sur le sujet "Spiritual abuse"

1

Purcell, Boyd C. « Spiritual abuse ». American Journal of Hospice and Palliative Medicine® 15, n^o 4 (juillet 1998) : 227–31. http://dx.doi.org/10.1177/104990919801500409.

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Demasure, Karlijn. « The Loss of the Self—Spiritual Abuse of Adults in the Context of the Catholic Church ». Religions 13, n^o 6 (2 juin 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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Bent-Goodley, Tricia B., et Dawnovise N. Fowler. « Spiritual and Religious Abuse ». Affilia 21, n^o 3 (août 2006) : 282–95. http://dx.doi.org/10.1177/0886109906288901.

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Nsour, Rami. « My Reflections on Spiritual Abuse ». Journal of Islamic Faith and Practice 4, n^o 1 (19 octobre 2022) : 129–46. http://dx.doi.org/10.18060/26552.

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Bialecki, Jon. « Muscular Christianity and Spiritual Abuse ». Current Anthropology 61, n^o 1 (2 février 2020) : 132–33. http://dx.doi.org/10.1086/704883.

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Dehan, Nicole, et Zipi Levi. « Spiritual Abuse : An Additional Dimension of Abuse Experienced by Abused Haredi (Ultraorthodox) Jewish Wives ». Violence Against Women 15, n^o 11 (6 octobre 2009) : 1294–310. http://dx.doi.org/10.1177/1077801209347619.

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Hall, Terese A. « Spiritual Effects of Childhood Sexual Abuse in Adult Christian Women ». Journal of Psychology and Theology 23, n^o 2 (juin 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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Lewis, Tom. « Sexual Abuse, Spiritual Formation, and Psychoanalysis ». Studies in Gender and Sexuality 5, n^o 1 (15 janvier 2004) : 57–80. http://dx.doi.org/10.1080/15240650509349240.

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Ward, David J. « The lived experience of spiritual abuse ». Mental Health, Religion & ; Culture 14, n^o 9 (novembre 2011) : 899–915. http://dx.doi.org/10.1080/13674676.2010.536206.

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Fernández, Samuel. « Victims Are Not Guilty ! Spiritual Abuse and Ecclesiastical Responsibility ». Religions 13, n^o 5 (9 mai 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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Thèses sur le sujet "Spiritual abuse"

1

Thompson, Sylvia A. « Spiritual abuse killing grace ». Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Kendrick, Larry D. « Spiritual intervention on a substance abuse ward ». Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Boldon, Lorna Jeanne. « Towards a new sexual abuse model, shame and spiritual distress in sexually abused women ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0032/MQ64734.pdf.

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4

Ndura, Beatrice W. « Incorporating spiritual formation in counseling for victims of sexual abuse ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p074-0084.

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Connolly, Christine. « Spiritual direction companioning victims of sexual abuse on their faith journey / ». Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Selner, Charles Arthur. « Exploring the spiritual base of gay men in substance abuse treatment ». CSUSB ScholarWorks, 2008. https://scholarworks.lib.csusb.edu/etd-project/3339.

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The purpose of this study was a qualitative exploration of how gay men experienced the spiritual base of a substance abuse treatment program. The specific clientele are gay men who completed at least sixty days participation in an intensive LGBT outpatient treatment program and were living in a sober residence known as The Studios of Palm Springs, CA. The research question asked whether this program worked to develop spirituality for gay men.

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Griffin, Ronnie Madison. « How redemptive thought can bring hope to an addictive personality ». Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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8

Oakley, Lisa Ruth. « The Experience of Spiritual Abuse within the Christian Faith in the UK ». Thesis, Manchester Metropolitan University, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492902.

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Spiritual Abuse (S.A.) is a largely hidden and little understood form of abuse. Currently work in the area of S.A. is predominantly American and written by those in positions of power such as church ministers. There is a paucity of work in the UK in this area and a complete absent of research based upon survivors own stories of the experience of S.A.

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9

Seinen, Albert Christopher. « A description of faith issues in the spiritual journey of adults recovering from childhood sexual abuse ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Faigin, Carol Ann. « Filling the Spiritual Void : Spiritual Struggles as a Risk Factor for Addiction ». Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1213626082.

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Livres sur le sujet "Spiritual abuse"

1

Linn, Matthew. Healing spiritual abuse & religious addiction. New York : Paulist Press, 1994.

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2

Oakley, Lisa, et Kathryn Kinmond. Breaking the Silence on Spiritual Abuse. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873.

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3

Jeffrey, VanVonderen, dir. The subtle power of spiritual abuse. Minneapolis, Minn : Bethany House Publishers, 1991.

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4

Secret to serenity : Transforming from sexual abuse to spiritual healing. Dallas, TX : Mining The Truth, 2012.

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5

1953-, Felton Jack, dir. Toxic faith : Experiencing healing from painful spiritual abuse. Colorado Springs, Colo : Shaw, 2001.

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6

Scoles, Pascal. Addiction & recovery : A biopsychosocial-spiritual model of chemical dependency. 3^e éd. Australia : Cengage Learning, 2008.

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7

Scoles, Pascal. Addiction & recovery : A biopsychosocial-spiritual model of chemical dependency. 3^e éd. Australia : Cengage Learning, 2008.

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8

Scoles, Pascal. Addiction & recovery : A biopsychosocial-spiritual model of chemical dependency. 3^e éd. Australia : Cengage Learning, 2008.

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9

Overcoming addictions : The spiritual solution. New York : Harmony Books, 1997.

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10

Overcoming addictions : The spiritual solution. New York : Three Rivers Press, 1997.

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Chapitres de livres sur le sujet "Spiritual abuse"

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Oakley, Lisa. « Spiritual Abuse Is Abuse ». Dans Breaking the Silence on Spiritual Abuse, 56–82. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_4.

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Oakley, Lisa. « What Is Spiritual Abuse ? » Dans Breaking the Silence on Spiritual Abuse, 7–22. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_2.

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3

Oakley, Lisa. « The Process of Spiritual Abuse ». Dans Breaking the Silence on Spiritual Abuse, 83–88. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_5.

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Oakley, Lisa. « What Does Spiritual Abuse Look Like ? » Dans Breaking the Silence on Spiritual Abuse, 23–55. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_3.

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Oakley, Lisa, et Kathryn Kinmond. « Introduction ». Dans Breaking the Silence on Spiritual Abuse, 1–6. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_1.

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6

Kinmond, Kathryn. « Working With Individuals Who Have Been Spiritually Abused ». Dans Breaking the Silence on Spiritual Abuse, 89–106. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_6.

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7

Kinmond, Kathryn. « Working With Spiritual Abuse : Professional and Personal Issues ». Dans Breaking the Silence on Spiritual Abuse, 107–19. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_7.

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Oakley, Lisa, et Kathryn Kinmond. « Looking Forward ». Dans Breaking the Silence on Spiritual Abuse, 120–24. London : Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137282873_8.

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Miles, Glenn, et Paul Stephenson. « Children, Spirituality, Human Rights and Spiritual Abuse ». Dans Children’s Well-Being : Indicators and Research, 197–210. Cham : Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-33251-2_12.

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Oakley, Lisa, et Kathryn Kinmond. « The Relationship Between Spiritual Abuse and Domestic Violence and Abuse in Faith-Based Communities ». Dans Domestic Violence, 203–25. London : Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-52452-2_10.

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Actes de conférences sur le sujet "Spiritual abuse"

1

Aslandogan, Y. Alp, et Bekir Cinar. « A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.

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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.

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Low, Jen YF. « Forgiveness Meditation : Mindful Self-Healing ». Dans 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.004.

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Abstract Rising like lotus blooms from bloodied war-torn devastation and muddied destitution of war crimes, divided societies and imperialistic ravages of Western colonialism, the two Indochina nations of Vietnam and Cambodia have shown amazing power of resurgence in less than 50 years. In many regional league tables, Vietnam notably, have even pulled ahead to show amazing achievements in GDP and education. What has happened seems like a distant past today. What are the unique cultural roots of this human resilience and socio-economic dynamism? At an individual level, it is not often that post traumatic stress disorder of abused victims show their mental and emotional suffering. One can only note the behavioral signs which impede normal life and block success. Part of this presentation is to share with the audience the clues to help one recognize such indicative signs with the objective of supporting those who are suffering. There is an effective way to uproot the self-blame, anger and hatred associated with suppressed memories and to overcome the submerged negativities in subconscious minds of the afflicted. Forgiveness meditation is a mindful self-healing way of peaceful living, and when paired as an integral part Insight Meditation, the underlying benefits can empower the healed to progress onward to bigger success. Real-life cases of two personalities who have taken different paths to demonstrate the power of mindful living towards human resilience and effective healing in the midst of bleak uncertainties are shared: A. A Cambodian (multiple) noble peace prize nominee who demonstrated not only to his people, but also the world, to seek the only resource where we can find true peace and genuine understanding of truths... in our own hearts. Like many of his compatriots, his entire family, friends and disciples were massacred. A forest monk and meditation master turned peacemaker at the United Nations, he walked step by step bringing forth the spring of hope in the hearts of the shell shocked survivors. Tens of thousands wept as he chants the timeless metta verses of loving kindness and other traditional spiritual chants lost in the unspeakable sorrows of war and ideological conflicts. B. A postwar Vietnamese case study of a globally successful social entrepreneur, she was left to fend for herself aged 16 years after her entire family was killed by foreign powers. Her social enterprise employed the war destitutes, former prostitutes and the disabled to produce quality handicrafts and furniture made from organic resources. Her voice is recorded here to illustrate her maxim of “one must forgive to move on but the painful lessons must never be forgotten” in order to sustain success. Keywords: forgiveness, meditation, self-healing, mindfulness

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