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Background Despite the increasing number of evidence-based research on relational spirituality (RS) and quality of life (QoL) in medical-health research, little is known about the links between RS and QoL outcomes and the mechanisms by which RS aspects are functionally tied to QoL. Objective To determine how RS is perceived/positioned in relation to QoL, we (a) examined recent available data that identify and appraise the links between RS and QoL; (b) identified themes emerging from the association between RS and QoL, and (c) discussed the implications of the effects of RS on QoL outcomes. Methods We conducted an integrative research review of English-language peer-reviewed articles published between 2007 to March 2017 which examined an association between RS and QoL, as identified from a search of three databases: PubMed, PsycINFO, and ScienceDirect. Results A total of 20 studies were analysed. Of these, twelve (60%) reported positive association between RS and QoL, three (15%) studies reported inverse associations, whereas five (25%) studies showed evidence of lack of association (with two out of the five studies showing an indirect association). Physical health and psychological functioning were the most researched domains of QoL, and some studies suggest an attachment-based model of RS in the last 10 years of RS and QoL research. Studies conducted with participants with serious illnesses ranging from dementia, cardiac arrest, and breast cancer reported no association between RS and physical health. Our review shows evidence of both the direct and/or indirect effects of RS on QoL as a possible spiritual coping model for complementary alternative health therapy, albeit occurring through several religious-related psychosocial conduits. Conclusion and implication RS appears to be associated with health benefits as indicated across QoL domains. General medical practitioners and other healthcare agencies could benefit from the understanding that a spiritual coping model could aid their patients, and therefore their clinical practices, in the healing process.

As research on hospital experiences of religious minorities in the Global North increases, we still have scarce empirical knowledge about the role of religion and spirituality during crisis situations in hospitals. This study poses the following question: How do Muslim patients hospitalized with a severe disease express gratitude and how can it be interpreted? This was performed through a qualitative empirical method where twelve patients (eight males and four females) were interviewed at Danish hospitals during the COVID-19 pandemic. A thematic analytical approach was used to interpret and discuss the results. This study found that gratitude is channeled in different directions (God, family, and hospital staff). Patients express shukr, an Islamic theological concept, which means to thank, praise, and commend a benefactor—humans and God—in the Muslim worldview. Ultimately, shukr recognizes a blessing—especially its point of origin—and the response humans need to make for the act of Divine benefaction. Hence shukr for patients is not just a positive emotion but also a practice and a virtue with relational implications.

The COVID-19 pandemic has spurred a global surge in empirical research examining the influence of the pandemic on individuals’ mental health symptoms and well-being. Within this larger literature is a rapidly growing literature on the associations among religiousness/spirituality, COVID-19 impact, symptoms and well-being. Largely absent from this literature is a specific research focus on psychotherapy clients, and the influence of religiousness/spirituality and COVID-19 impact on change during treatment. One prominent theory in the existing literature centers on the notion that religiousness/spirituality is a coping resource for individuals during times of adversity. Yet, existing empirical findings present mixed evidence for the religious/spiritual coping hypothesis. We expanded upon these emerging research trends to examine the influence of religious/spiritual struggles, religious/spiritual commitment, religious/spiritual exploration, and COVID-19 impact ratings on psychotherapy change in a sample of adult clients (N = 185; Mage = 38.06; SD = 15.78; range = 19–81; 61.1% female; 69.7% White). The results of latent trajectory analysis identified three subgroups that differed on initial levels of symptoms and well-being and the nature of change over three time points. The COVID-19 impact ratings predicted change trajectories. As more positive ratings of COVID-19 impact increased, membership in the no change trajectory was more likely relative to the deterioration trajectory at high levels of both religious/spiritual commitment and exploration. The implications emphasize the need for judicious assessment of religiousness/spirituality and COVID-19 impact before integrating religiousness/spirituality into treatment.

Existing research on sense of community in educational contexts shows positive associations with well-being and negative associations with mental health symptoms. However, exploration of students’ sense of community within the seminary context is minimal. Drawing on the relational spirituality model, which posits oscillating experiences of dwelling and seeking in a dialectical growth process, we framed sense of community as horizontal dwelling. We used mixture modeling to generate subgroups using items from a measure of sense of community and then explored associations between sense of community and various demographic predictors and personal formation outcomes, including well-being and symptoms, along with virtues and religiousness/spirituality. We did so within the unique context of the COVID-19 pandemic. We used a sample of graduate students from 18 Christian seminaries across North America (N = 867; Mage = 31.95; 48.1% female; 60% White). Factor mixture results supported a 3-class solution, with one class reporting consistently greater ratings of sense of community, labeled the strongly connected, another class reporting consistent mid-level ratings, labeled the moderately connected, and a third class reporting consistently lower ratings, and labeled the disaffected. Results for the disaffected showed a pattern of associations with lower well-being and greater symptoms, and lower religiousness/spirituality, along with greater pandemic stress. The strongly connected showed greater levels of virtuousness, well-being and religiousness/spirituality, and lower symptoms, although they were also more likely to report greater illusory health. The pattern of associations for the moderately connected was a blend of similarities with the other two subgroups. The disaffected also showed a modest risk effect for lower well-being and greater symptoms over time. Findings pointed to providing greater horizontal dwelling among the disaffected and the need for greater seeking among the strongly connected.

This article describes a preliminary and exploratory longitudinal study examining the spiritual formation practices of graduate theology students as they move through their program of study. It uses the relational spirituality model as a theoretical framework to measure connection with God, spiritual dwelling, and spiritual seeking/questing within a seminary community over the course of four semesters: Fall 2019, Spring 2020, Fall 2020, and Spring 2021. The one-way repeated measures ANOVA yielded statistically significant results for the spiritual practices of prayer and Bible reading and spiritual seeking. The article concludes with implications for graduate theological education and faculty teaching.

Humility is a central virtue in Christian traditions, and it is typically expected of Christian clergy. However, research indicates that there may be significant levels of narcissism among those in religious leadership. This paper incorporates psychological and theological perspectives to understand the particular dynamics that surround narcissism and humility in this specific population. Empirical research to date suggests that clergy humility has positive implications for clergy’s mental, spiritual, and congregational health, whereas narcissism has deleterious consequences. Aspects of the clergy role, including idealization, hiding the self, stress, overfunctioning, unboundaried influence, and unrealistic expectations can encourage the cultivation of narcissism. Integrating psychological theory and empirical research, the authors propose that the developmental capacities of secure attachment and differentiation of self are two key aspects of mature relational spirituality that can help clergy (a) to practice healthy forms of humility and (b) to resist narcissism. Implications for religious communities are discussed.

Relational spirituality has been proposed as a theoretical model of spirituality. Until now, relational spirituality has not been considered in contemporary grief research. Through deductive qualitative content analysis, this research explores the primary research question, How does individuals’ relational spirituality impact their grief response? Relational spirituality, described in light of current research, and the paradigm of attachment to God are employed to explicate specific relational qualities. Grief is understood in light of Bonanno’s work, which is altering the norms of grief constructs by asserting there are three common responses to loss: chronic grief, recovery, and resilience. Deductive analysis demonstrates secure attachments to God and grief responses characterized by recovery and resilience are related. This analysis also draws attention to how individuals make meaning in light of their relational spirituality.

Gestalt therapy and Cooperative Inquiry (a method of action research) share significant roots: Martin Buber for one, and Kurt Lewin for another. They also share with Gestalt such categories as field theory, phenomenology, dialogue, and experimentation, among others. I write this paper partly as an invitation to Gestalt therapists to explore action methods such as cooperative inquiry, on the premise that when approached with intention the \"between\" can become the locus of a more relational spirituality. I propose that the principles of participatory or therapeutic democracy may be (as yet) underdeveloped in Gestalt practice and teaching, and tentatively suggest that Gestalt practitioners and trainees might \"dip their toes\" into collaborative waters as a useful training experience.

The development of societies, including spiritual development, is closely connected to forests. The larger interrelations among changing societies, transforming forest landscapes, and evolving spiritual values related to forests have yet to be extensively considered. Addressing this research gap is important to avoid the neglect of spiritual values in forest policy and management. Our exploratory study investigates spiritual values of forests from European and Asian perspectives, assessing 13 countries. Based on expert knowledge from 18 interdisciplinary experts, we first define forest spiritual values (forest spirituality). We then elaborate on the idea that forest spirituality evolves as societies and landscapes change, and propose a transition hypothesis for forest spirituality. We identify indicators and drivers and portray four stages of such a transition using country-specific examples. We find that during a first stage (“nature is powerful”), forest spirituality is omnipresent through the abundance of sacred natural sites and practices of people who often directly depend on forests for their livelihoods. An alternative form of spirituality is observed in the second stage (“taming of nature”). Connected to increasing transformation of forest landscapes and intensifying land-use practices, “modern” religions guide human–nature interrelations. In a third stage (“rational management of nature”), forest spirituality is overshadowed by planned rational forest management transforming forests into commodities for the economy, often focusing on provisioning ecosystem services. During a fourth stage (“reconnecting with nature”), a revival of forest spirituality (re-spiritualization) can be observed due to factors such as urbanization and individualizing spirituality. Our core contribution is in showing the connections among changing forest perceptions, changing land-use governance and practices, and changing forest spirituality. Increasing the understanding of this relationship holds promise for supporting forest policy-making and management in addressing trade-offs between spiritual values and other aspects of forests.

Past research suggests that spiritual leadership plays a pivotal role in enhancing employee job performance, yet we have little understanding of how and when spiritual leadership enhances employee job performance. The present study explores how and when spiritual leadership promotes job performance by examining relational energy as a mediator and leader integrity and relational energy differentiation as boundary conditions. We tested the theoretical model with data gathered across three phases over 12 months from 497 employees and their supervisors in 108 groups. Results showed that the positive relationship between spiritual leadership and job performance was mediated by relational energy. Moreover, we found that leader integrity amplified the mediated relationship between spiritual leadership and employee job performance via relational energy. In contrast, relational energy differentiation weakened this mediated relationship.