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

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.

‘That’s hard’: Christopher Marlowe’s Doctor Faustus and the Trauma of Reprobation

Christopher Marlowe’s Doctor Faustus is generally treated as a soteriological riddle: is Faustus damned, and if so, when, and why? This essay argues that such approaches miss the overwhelming emphasis (in both surviving versions of the play) on Faustus’s reprobation. Faustus, instead of presenting a puzzle waiting to be solved, is better appreciated as an incomparable portrait of the experience of reprobate living. Even more, via its textual and performance history, Faustus sheds light on the collective and collaborative practices of real Renaissance actors and theatregoers coming to terms with the post-Reformation religious trauma they shared with the lonely doctor.

Shattered Faith

In this chapter, we argue that it’s possible to lose your faith in God by the actions of other people. In particular, we argue that spiritually violent religious trauma, where religious texts are used to shame a person into thinking themselves unworthy of God’s love, can cause a person to stop engaging in activities that sustain their faith in God, such as engaging in the worship of God. To do this, we provide an analysis of faith, worship, and love on which to have faith in God is to have an attitude of worship to him; to have such an attitude of worship to God is to love him; and to love God is to desire union with him. We apply this analysis particularly to the case of LGBT Christians and their experience in the church today.

Distorting Concepts, Obscured Experiences: Hermeneutical Injustice in Religious Trauma and Spiritual Violence

This article explores the relationship between hermeneutical injustice in religious settings and religious trauma (RT) and spiritual violence (SV). In it I characterize a form of hermeneutical injustice (HI) that arises when experiences are obscured from collective understanding by normatively laden concepts, and I argue that this form of HI often plays a central role in cases of religious trauma and spiritual violence, even those involving children. In section I, I introduce the reader to the phenomena of religious trauma and spiritual violence. In section II, I describe the role normatively laden concepts play in shaping our social experience. I then elucidate how they can contribute to HI. In section III, I provide a brief overview of the history of some significant identity prejudices in the history of Christianity and argue that children can properly be understood as victims of HI within some religious communities. I then return in section IV to the examples of religious trauma and spiritual violence offered throughout the article and demonstrate that HI plays an important causal role in each of them. HIs sometimes constitute spiritual and religious harms; at other times they create an epistemic environment conducive to spiritual abuse.

Religious Faith in the Unjust Meantime: The Spiritual Violence of Clergy Sexual Abuse

Clergy sexual abuse is both sexual and psychological violence, but it is also a paradigmatic case of spiritual violence that rises to the level of religious trauma. In this paper I argue that the spiritual violence of clergy sexual abuse diminishes, and in some cases may even destroy, a survivor’s capacities for religious faith or other forms of spiritual engagement. I use and illustrate the value of feminist methodology, as developed and advanced by Alison Jaggar, for generating and pursuing philosophical questions about religious experience. Feminist methodology’s sensitivity to theorizing situated subjects who stand to each other in relations of racialized male dominance helps us see the ways in which clergy sexual abuse is gender-based violence in both its causes and effects. It also helps us both ask and answer questions about religious faith in the unjust meantime from the perspective of those who endure spiritually violent faith communities.

Prior disclosure and emotional expression: Interactive effects on post-traumatic stress disorder symptoms

Background Previous research has revealed mixed findings with regard to the effects of disclosure on trauma recovery. More recently, studies on psychological trauma have found associations among religion, meaning, and health. This study investigated prior disclosure as a moderator for the association between religious emotional expression and adaptive trauma processing, as measured by post-traumatic stress disorder (PTSD) symptoms. Methods Using Pennebaker’s written emotional expression paradigm, 105 participants were assigned to either a conventional trauma-writing condition or religious trauma-writing condition. PTSD symptoms were assessed at baseline and again at one-month post writing. Results A two-way interaction was found between prior disclosure and writing condition on PTSD symptoms at follow-up. For the religious trauma-writing condition only, there was a significant difference between low versus high disclosure participants in PTSD symptoms at follow-up, such that low prior disclosure participants registered fewer PTSD symptoms than high prior disclosure participants, while prior disclosure did not have such effect in the conventional trauma-writing condition. Limitations: This two-way interaction may be further qualified by other important psychosocial variables, such as differences in personality, coping style, social support, or use of prayer as a form of disclosure, which were not assessed in this study. Conclusion Religious emotional expression may encourage adaptive trauma processing, especially for individuals with low prior disclosure. These findings encourage further investigation of the conditions under which disclosure and religion may be a beneficial factor in trauma adaptation and treatment.

Religious and Spiritual Factors and the Consequences of Trauma: A Review and Model of the Interrelationship

Objective: An increasing body of literature examines the association of religious factors with posttraumatic stress as well as posttraumatic growth. This review of selected empirical studies describes religious and spiritual factors that have been examined in their association with the consequences of trauma. A comprehensive model is proposed to explain the complex interrelationship. Method: We performed a qualitative review of empirical research in August 2006, updated in February 2008, using Medline (1950-present), PsychInfo (1806-present), Web of Science (1900-present), and PILOTS (1960-present). We searched the terms posttraumatic, post-traumatic stress, posttraumatic growth, and religion, religious, spirituality, spiritual, meditation, and forgiveness. Based on supporting data from reviewed literature, we then developed a model for key religious factors derived from this review predictive of the response to trauma over time. Results: Twenty-three studies were identified that describe religious pre-trauma characteristics, religious trauma-appraisal and post-trauma adjustment factors. The association of these factors with posttraumatic stress and growth is described. Conclusions: Intrinsic religious orientation, in particular, appears to be a useful construct in measuring religiosity in the association with the consequences of trauma. There are preliminary indications that the association between intrinsic religiosity and the consequences of trauma may change depending on the time after the event. Future studies should stratify outcome by the time after trauma or use longitudinal designs.