Do Girls Who Were Molested and Abused in Family React With Jezebel Spirit Become React as Adults

Issues Ment Health Nurs. Author manuscript; available in PMC 2011 Aug 15.

Published in last edited form as:

PMCID: PMC3155866

NIHMSID: NIHMS310116

Existence DELIVERED: SPIRITUALITY IN SURVIVORS OF SEXUAL VIOLENCE

Abstract

A theoretical framework explaining how survivors of sexual violence use spirituality to reply to or recover from sexual violence is presented. Data were drawn from open-ended interviews of 27 women and 23 men who participated in a larger, ongoing report of women's and men's responses to sexual violence. Grounded theory methodology was used to develop the cadre category of Being Delivered, reflecting the participants' experiences of being rescued, saved, or set gratuitous from the furnishings of sexual violence by a spiritual existence or power. The theoretical framework describing Existence Delivered is equanimous of three dimensions: Spiritual Connection, Spiritual Journey, and Spiritual Transformation. The framework tin be used past clinicians to guide discussions of spirituality and healing with survivors of sexual violence.

Sexual violence is a pervasive class of interpersonal violence both nationally and internationally (Tjaden & Thoennes, 1998;World Health System, 2002). Sexual violence experienced in childhood, adult-hood, or both tin lead to myriad of long-term psychological (Denov, 2004; Draucker, 2001; Hall, 1999), physiological (Goldberg & Goldstein, 2000; Golding, 1994; Golding, Cooper, & George, 1997), and behavioral (Dimmitt, 1995; Roberts, Reardon, & Rosenfeld, 1999; Seng, Low, Sparbel, & Killion, 2004) consequences. Sequelae of sexual violence include depression; dissociation; chronic health problems, including chronic pelvic hurting; drug and alcohol corruption; and interpersonal problems (Goldberg & Goldstein; Roberts et al.; World Health Organization, 2002).

Sexual violence generates both negative and positive spiritual outcomes for female and male survivors. A number of studies accept demonstrated that sexual violence has negative furnishings on survivors' spirituality. Research on outcomes of sexual violence by clergy, for case, has shown that male and female survivors experience a distancing from their religious religion (Mart, 2004), spiritual distress (Fater & Mullaney, 2000), and decreased trust in clergy, church, and God (Fater & Mullaney, 2000; Rossetti, 1995). Male person and female survivors of sexual violence by non-clergy perpetrators also have been shown to experience negative spiritual furnishings, including a distancing from God and their religion (Ganzevoort, 2002; Hall, 1995; Kane, Cheston, & Greer, 1993), less religious activity (Finkelhor, Hotaling, Lewis, & Smith, 1989), and spiritual distress (Lawson et al., 1998). Some survivors, especially men, believe they deserve God's judgment and punishment because of the violence they experienced (Draucker & Petrovic, 1996; Ganzevoort, 2002).

Other researchers have found a benign increment in spirituality in response to sexual violence (Kennedy, Davis, & Taylor, 1998; Krejci et al., 2004). Aspects of spirituality found to be helpful for women who experienced sexual violence include religious and church back up and faith action (Oaksford & Frude, 2003; Valentine & Feinhauer, 1993), conventionalities in God's help (Smith & Kelly, 2001), hope and spiritual encouragement (Geisbrecht & Sevcik, 2000), and native cultural identity (Herbert & McCannell, 1997). Though less studied, aspects of spirituality found to be helpful for male person survivors of sexual violence include connecting to God and private and group prayer (Draucker & Petrovic, 1996; Ganzevoort, 2002).

Studies specifically focused on spiritually-based recovery treatments are express. 2 modest pilot studies of women showed such treatment approaches benefit the spiritual well-being and recovery of sexual violence survivors (Beveridge & Cheung, 2004; Murray-Swank & Pargament, 2005).

In addition to inconsistent findings regarding the clan between violence and spirituality, little is known about the processes by which survivors of sexual violence respond spiritually to the violence they have experienced. The purpose of this commodity is to describe a grounded theory report in which a theoretical framework was developed to describe how women and men use spirituality to respond to experiences of sexual violence.

METHOD

Data are drawn from a larger, ongoing study of women'due south and men'due south responses to sexual violence. For the parent study, adaptive sampling was used to recruit a sample of 64 female person and 57 male survivors of sexual violence. Adaptive sampling is a method of recruiting participants from rare or hidden populations in community-based research (Martsolf, Courey, Chapman, Draucker, & Mims, 2006). Considering hidden populations tend to cluster geographically, the target recruitment surface area is divided into geographic divisions and demographic information is obtained for each division to directly recruitment of participants. For this study, cipher codes were used as geographical divisions. An inner metropolis zip code was chosen for initial sampling due to population density and the likelihood that typically hard-to-accomplish individuals would reside there. Research associates canvassed this naught code by observing the characteristics of the surface area, including the location of community facilities and social service agencies; meeting community leaders; networking with people on the streets; and posting flyers to draw the report. Initial participants were identified, and these participants encouraged others in the community to participate in the study. When the get-go cipher code area yielded no new participants, subsequent zip codes were systematically chosen with the goal of increasing sample diversity, and recruitment efforts were directed to those aught codes.

Institutional Review Board approval was obtained and all participants signed informed consent to participate in the written report. Data consisting primarily of audiotaped transcribed interviews were nerveless over a 17-month menses starting in December 2004 and ending in Apr 2006. Interviews began with the request, "Tell me about the sexual violence you lot have experienced." Sample follow-upward questions included: (a) "Describe your relationship with the person(south) who perpetrated the violence?; (b) What was information technology like living through the violence?; (c) How did yous manage following the violence?; (d) How do you lot feel the violence affected your life?; (east) How do yous feel you have healed, recovered, or coped with your experience of sexual violence?; and (f) When did healing, recovering, or coping start?" Review of the interview information of the first several participants revealed that spirituality was a common theme, although there was no specific inquiry question related to spirituality. A question was therefore added to the interview guide in which each subsequent participant was asked, "Can you give me an case of how spirituality, even so you define it, helped you with your experience?" A sample of 50 participants who provided robust data regarding the use of spirituality in response to sexual violence was selected for this study.

Grounded theory methodology (Glaser & Strauss, 1967) was used to analyze the interview data to reveal and describe a psychosocial process by which spirituality was used in response to sexual violence. Abiding comparative data analysis, an iterative or recursive inductive-deductive procedure, was used to code the transcripts. Initial line-by-line coding was performed on transcripts in which important data segments were extracted and labeled in a relatively concrete mode (Schreiber, 2001). These codes were then compared and contrasted to form more abstract concepts. The research team discussed these concepts and proposed potential categories. Theoretical sampling, the collection of boosted data to develop emerging categories and determine how they are related to each other for the theoretical framework (Glaser & Strauss, 1967; Schreiber, 2001), was conducted. Theoretical sampling involved adapting the interview to obtain in-depth data about the participants' spiritual experiences, conducting several second interviews with selected participants whom the squad believed could provide more in-depth data regarding spirituality, and gathering additional information on spirituality and sexual violence from the professional literature. Through theoretical sampling, saturation of the categories was achieved and the framework was adult. A table was created listing categories that comprised the framework, and all data segments were coded to each category.

Several strategies were used to heighten the trustworthiness of the findings (Lincoln & Guba, 1985). All methodological and analytic decisions were discussed in team meetings for the purposes of peer debriefing. A detailed audit trail, including written and electronic records was maintained. The investigators produced memos at all stages of theory development. The findings were presented to a community advisory board consisting of directors of surface area agencies who provide services to victims of violence, and feedback was obtained nearly the clinical applications of the findings.

RESULTS

The Sample

The sample consisted of 27 females and 23 males. The age of participants ranged from 18 to 62 years; fifty% were between 40 and 50 years of age. Forty-half dozen per centum of the sample were African-American (n = 23), and 36% were Caucasian (north = 18). Forty-eight percent (n = 24) were single, 24% (northward = 12) were married, 12% (n = 6) were divorced, half-dozen% (north = 3) were separated, and one was engaged. Sixty-two percent of the participants were parents (northward = 31); the average number of children they had was 3. The largest grouping of participants (28%, n = 14) came from a unmarried person household. The majority of the participants (52%, n = 26) had an income nether $10,000; 24% (n = 12) had an income between $10,000 and $30,000.

The Theoretical Framework

A theoretical framework explaining how survivors use spirituality in response to sexual violence is depicted in Figure one. A core category in grounded theory accounts for the variation in the data and all-time links the categories together to reveal the bones psychosocial process (Schreiber, 2001). The core category, labeled "Beingness Delivered," reflects the participants' descriptions of being rescued, saved, or set free from the effects of sexual violence by a spiritual beingness or power. The participants stated, "[God is] taking me, in a practiced fashion, taking me towards a good place," and "[having a] higher power by my side … holding my hand … leading me." Ane participant stated, "I was delivered."

Theoretical framework of "Being Delivered" from sexual violence.

The arrows in the model reflect the generally progressive nature of the process. Being Delivered began for all the participants with a "Spiritual Connection" with a divine beingness or power. For many participants, this connection led to one or more of three types of "Spiritual Journeys". For a few participants, the spiritual journey culminated in a "Spiritual Transformation."

Spiritual Connection

The kickoff dimension in the framework is labeled Spiritual Connection. All participants expressed connecting, or attempting to connect, in a divine manner with another being, often God or a higher power. Spiritual connections were not similar to ordinary interpersonal relationships, just rather were deeply personal and meaningful bonds. The participants' descriptions of the experience of Spiritual Connection suggest this experience has four characteristics: communion, presence, passion, and perpetuity.

The first characteristic of Spiritual Connection is communion, the "sharing or exchanging of intimate thoughts and feelings" (Oxford, 2002, p. 280). The term communion was chosen to convey the participants' experiences of Spiritual Connectedness through intimate, heart-felt advice with God or a higher power, ofttimes through prayer. Participants connected with God by praying privately, worshipping in public, and beingness prayed for by others. The participants indicated they would "talk to God virtually of all," "pray every twenty-four hours," and "pray about other people." Several participants also referred to sharing spiritual thoughts and feelings in Bible studies, in church services, and in relationships with other church members. A few participants spoke of long-term and meaningful relationships with clergy and supportive relationships within their religious communities that supported their Spiritual Connectedness. A 50-yr-former woman who experienced an episode of adult sexual violence experienced communion with God after humans failed her. She stated, "Yous just want to exist loved and so you tin can't become information technology from the human type so you lot get it from God." Another participant who survived a lifetime of sexual violence described a powerful experience of prayer:

God, most of all, that'southward who I talk to nigh of all. Like sometimes I wanted Pastor and she'due south busy and I don't have everyone, I don't have a lot of friends and then there's nobody to really talk to other than my children, I would talk to God. I would say, "You've kept me this long…" But I think you merely have to go within yourself and mostly talk to God, generally talk to God. … Prayer, that's all I had.

Another characteristic of Spiritual Connection is presence, a "divine or supernatural spirit felt to be present" (Random House Webster'south, 2001, p. 1529). This term was chosen to reflect the participants' experiences of Spiritual Connexion through a strong sense of the presence of a divine being in their lives. Many believed this presence had been life-changing and was experienced equally a approving or as received grace. Participants stated, "I have been blest in many ways" and "but by the grace of God." The characteristic of presence was experienced by a participant who was told by a doctor that she was infertile, and and then became pregnant afterward unwanted sex. She referred to her baby son by exclaiming, "He's been a approval. … God works in mysterious ways." Another participant who used his experience as a survivor of childhood sexual abuse to attain out to youth as a loftier school double-decker stated, "God got me in this position."

A third characteristic of Spiritual Connection is passion, an "intense desire or enthusiasm for something" (Oxford, 2002, p. 997). This term was chosen to reverberate how strongly the participants' felt about their Spiritual Connectedness. Their passion for their divinity, their religion, or their behavior was expressed emphatically through their words; the tone and volume of voice; and their facial expressions, hand motions, and other torso linguistic communication. A 25-year-old adult female who had experienced three episodes of childhood sexual abuse revealed that her sister commented that God has a programme for her. The participant expressed her passion in connecting with God's dearest:

[My sister said] "He has a plan for you," and I merely wept, because I just recall feeling like me, simply me, He has a plan for just me. Yous know, and only feeling like I'm that loved, you know, no matter how anybody else has failed or I've failed myself, He loves me that much. Absolutely!

The last characteristic of spiritual connection is perpetuity, an "end-less or indefinitely long duration or existence" (Random House Webster'south, 2001, p. 1444). This term reflects the participants' references to the timelessness of their Spiritual Connection. They stated, "I always ave God," "my organized religion never wavered," and "God's willing to help out for the balance of my life." A stiff case of the sense of perpetuity was shared by a 47-year-old adult female who survived a lifetime of abuse:

I was like "Oh, God how do I face the past?" and He said "I'chiliad with you lot, always, fifty-fifty up to the end," and I started thinking most that. This week if I hadn't been spiritually lifted in the give-and-take I don't know what I might have done but only knowing that in the word of God has given the states, saying I'chiliad with yous always.

Spiritual Journey

For many participants, a meaningful Spiritual Connection immune them to begin a Spiritual Journey that was associated with healing. The term journey, defined every bit "a passage or progress from one stage to another" (Random Business firm Webster'due south, 2001, p. 1034) is used to reflect an ongoing spiritual process with direction and purpose. Non all participants who had made a Spiritual Connectedness described a Spiritual Journey; those who did were those who had a peculiarly powerful connection to a divine being or robust ties to a spiritual community. The Spiritual Journey could involve iii paths: beingness sustained, being awakened, and existence tested. Some participants followed primarily one path, whereas others followed more than i.

Existence sustained is a path of the Spiritual Journey that involves being "strengthened and supported physically or mentally" (Oxford, 2002, p. 1703). Many participants described being accompanied, protected, shielded, healed, and unburdened by a divine being. The 47-twelvemonth-former female survivor described earlier said of God, "What I'm going through at present, Y'all [are] experiencing, besides. Whatever I get through, You [are] correct there with me going through it." A adult female who had been molested and raped past older children as a child shared her experience of being sustained:

Being in the church, I believe that, if you have a trouble that's really heavy on you, that you don't really want to deal with, or is hard for you to deal with. If you talk to God nigh it, and in a sense give it to him, give him that trouble, it takes a lot, and it did, it takes a lot from y'all to lift, like a weight been lifted off your shoulders. That's what I did. I prayed about it, and that's what He did. He took that from me, I mean, before I did that I cried almost it a lot. And similar I said, I might retrieve about it every in one case in a while, and I remember that I gave him that trouble, that I don't have to recall most that trouble no more, I don't have to let it bear on my life.

Existence sustained was also a crucial path for a participant without traditional religious beliefs:

If I'one thousand going to talk most a higher power that's what it is, it'southward a good orderly direction. It's not leading me someplace bad, it'southward loving and information technology's caring and it wants to bring me into a new globe, a new life, it wants to hold my mitt similar I'm a lilliputian kid and say here, this is the way to get, hither'due south the sunshine, here's the rainbow, hither'southward the flowers. You know that blazon of setting, it'due south not nighttime, gloomy, the path I ordinarily walk is the dark gloomy path by myself, so right now it's with a college power by my side. I accept a higher power holding my hand and He'southward leading me down this path that'south real sunny and real brilliant and cheerful. And yous know I'thou non all the way in there yet.

Another path of the Spiritual Journey is existence awakened. Awaken is defined as "to come up to bring to an sensation, becoming cognizant" (Random Business firm Webster'southward, 2001, p. 144). Participants described experiencing new ways of thinking, seeing the truth, or coming to view events from a divine perspective. Participants often conveyed this awakening equally an introspective "Ah-ha" experience. A man who had survived kid-hood sexual abuse, concrete and emotional abuse by his female parent, drug addiction, and three rapes while in prison, shared an experience of beingness awakened:

So to not have drugs to cope, now I gotta learn how to cope all over again, and so it'due south like I'm an infant, I take a picayune fleck of self-defense, I mean I can, I can, which I believe information technology'due south my higher power that helps me, it's not a lot, it's what they call promise. You know I have a little promise today that you know if I stand up for myself and so I tin get meliorate. And that's where I'm at you know, I'one thousand continuing up for myself. I'm all the same, I'm, I'thou you know I oasis't completely, you lot know completely gotten the program once again, but you know I'm slowly grabbing hold of what needs to be done today for me, you know, I'thousand having that hope, that piddling bit of uh, agreement about myself. Like I said it's a new mode of life, that means I have to modify every part, every attribute of what I've always, similar talking, language. So information technology's more than of a new way.

Being tested was also a path of the Spiritual Journey. Being tested is undergoing a "situation that reveals the force or quality of someone or something by putting them under strain" (Oxford, 2002, p. 1433). Participants referred to experiencing trials, tests, and tribulations from God and growing stronger as a outcome of these challenges. They stated, "There was a reason I was going through this, God won't put me through more than I can handle;" "I kept asking the Lord why am I hither, what is my purpose;" and "It was all a role of what I had to get through and what He [God] is going to attain." A few participants shared feeling a kinship with individuals in scripture stories who had experienced suffering. A human who had been sexually assaulted as an adult offered a poignant reflection on being tested:

I look at it like this, God tests us, you lot know. The Israelites you lot know going out of Egypt and stuff, and a lot of united states have failed, whether it'south Christians or whatever denomination you happen to be … God tests the states, you know, tests our resolve and puts piddling trials and tribulations upon us to run into, starting time of all, to meet how potent our faith is and how committed we are and, um, you know, I honestly feel yous know it says somewhere in the Bible, what nosotros go through for his sake you know to make usa stronger [persons].

Spiritual Transformation

For a few participants, a Spiritual Journey resulted in the 3rd dimension of Existence Delivered, which is labeled as Spiritual Transformation. Transformation is defined as "a thorough or dramatic change in form or advent" (Oxford, 2002, p. 1481). This type of change was described past some participants who came to view their violence in a spiritually meaningful way and who experienced a profound sense of divine intervention in their lives as a result of the violence. Spiritual Transformation was experienced as lasting and permeating. Those participants who described a Spiritual Transformation had Spiritual Journeys that were particularly intense and life-changing. For the most role, those who did non experience a Spiritual Transformations had had their Spiritual Journeys interrupted by ongoing abuse or other life challenges. As Beingness Delivered is a progressive and life-long process, many participants may take the potential to experience a Spiritual Transformation, but had not yet done so. Spiritual Transformation is manifested in 2 ways: transformative meaning and transcendence.

Some participants described coming to believe that the sexual violence they experienced, while traumatic, had served an important purpose in their lives. Considering the significant they attributed to the violence changed in a significant way, this process is labeled as transformative meaning. Transformative pregnant has two elements that are referred to as redemptive revival and inspiration. Redemptive ["acting to save someone from error or evil" (Oxford, 2002, p. 1138)] revival ["restoration to life, consciousness, vigor, strength, etc." (Random House Webster's, 2001, p. 1648)] occurred when participants experienced being saved from the evil, trials, mistakes or failings related to their sexual violence and, every bit a result, enjoyed a sense of spiritual renewal. Many expressed that their redemption came from God. They stated, "God said I'm not bad," "God's voice telling me, this was not your fault," and "only God tin can break that cycle." Some participants, especially those who had go perpetrators of violence themselves, believed they had to repent and make life style changes before experiencing forgiveness. A sense of revival was reflected in statements such as, "I thank God I'm saved and delivered from all that," and "[I accustomed] Jesus Christ as my personal savior." The meaning of the violence for these participants, therefore, was inverse from a negative life feel to one associated with divine mercy and spiritual renewal. A 46-twelvemonth-old woman who had experienced a lifetime of sexual violence described an feel of redemptive revival:

It was a healing procedure. You lot know, sometimes, you don't know you're hurting. Sometimes y'all don't know you are a wounded person, but what is that scripture "a new beingness in Christ, he's a new creature, the old things accept passed abroad and behold all things become new." And that's basically the truth, I had a new way of doing things, a new style, even though I have fallen and sinned, "all take sinned," that'due south right.

The experience of transformative meaning also is associated with a sense of inspiration, the "process of being mentally stimulated to do or feel something, especially to practise something creative" (Oxford, 2002, p. 690). Participants described having a deep urge, desire, or hope to do something, especially something artistic, with the sacred gifts they had received as a issue of the violence. Participants had used several outlets for their inspiration, such equally interest in music ministry, volunteer piece of work, and group Bible written report. One participant stated, "God has put me in a ministry, on the path to assistance hurting women and a few occasional men." Another participant shared finding inspiration through participation in this research, "This study I felt was a blessing … I'chiliad going to help somebody else."

Some participants who experienced Spiritual Transformation did then through what they considered to be a supernatural experience. These experiences are labeled as transcendence, "(of God) existing apart from and not subject to the limitations of the cloth universe" (Oxford, 2002, p. 1480). This term was chosen to reverberate participants' descriptions of experiencing profound divine, other-worldly, intervention in their lives. Several referred to positive life experiences equally miracles given past God. One participant said, "It was a miracle" when she found out her medical condition (Hepatitis C) was gone. A 43-year-old adult female who survived childhood and teenage sexual abuse described an experience of transcendence; she stated, "I just started seeing miracles in my life and I think that's what kept me articulate the whole two years, I was seeing miracle after miracle after miracle, they were all miracles going on in my life." The experiences of transcendence and transformative pregnant were iterative; attributing a spiritual meaning to the violence opened participants up to transcendent experiences, which in turn increased their sense of how the violence had transformed their lives.

Discussion

For many survivors of sexual violence, spirituality is an integral aspect of the healing process. The theoretical framework depicted in Figure 1 reflects a complex psychosocial process in which the survivors of sexual violence experience Beingness Delivered by a divine being. Having a strong spiritual connection creates for survivors the possibility of being supported and guided in their struggles, obtaining new insights that aid in their recovery, and acquiring force as a result of passing spiritual challenges. For some, these experiences result in profound spiritual changes every bit survivors come to aspect spiritual meaning to their violence and experience divine interventions that change the course of their lives. The progression from spiritual connection to spiritual journeying to spiritual transformation represents a deepening and intensifying of "Being Delivered" from sexual violence.

Many aspects of the theoretical framework are consistent with other research on spirituality and sexual violence. Our finding that the process of Being Delivered contributes to healing is consistent with the results of a systematic review conducted by Shaw and colleagues (2005) that revealed religion and spirituality are ordinarily beneficial to trauma recovery (including sexual violence), and that experiencing trauma can lead to a deepening of religion and spirituality. The results of the current enquiry also confirm the findings of other studies that reveal an association between spirituality and healing in survivors of babyhood sexual abuse (Oaksford & Frude, 2003; Valentine & Feinhauer, 1993) rape (Smith & Kelly, 2001), and developed corruption (Geisbrecht & Sevcik, 2000). Several dimensions of the framework resonate with constructs investigated in prior studies. Other researchers have discussed the importance of a divine connection to God or Higher Ability, other persons, nature, and ane'south self for male (Draucker & Petrovic, 1996) and female survivors of childhood sexual abuse (Glaister & Abel, 2001). Back up for the iii Spiritual Journeys is also plant in the literature. Several studies of corruption survivors discuss the importance of receiving back up or guidance from an ongoing relationship with the divine beingness (Ganzevoort, 2002; Taylor & Outlaw 2002;Woodard and Sowell, 2001); this is reminiscent of the path of "beingness sustained." Draucker and Stern'southward (2000) report of 23 female survivors of sexual violence past male intimates revealed processes like to "being tested" and "being awakened." These researchers found that women who experienced meaning violence and abuse throughout their lives engaged in a process of reclaiming their spirit. This procedure is similar to beingness awakened in and then far equally the women had to recover their vitality and the "animating strength" that had been destroyed by years of abuse. These women too reported making sense of the violence by coming to believe that their violence and abuse served every bit a test provided by God through which they could become stronger; this feel was consequent with the path of existence tested.

At that place are several limitations to the information. Ethnic groups of Hispanic, Asian, and Center Eastern origin were not well-represented in the sample, and therefore the influence of a multifariousness of indigenous influences on spiritual healing could not be explored. Nearly notably, the sample did not include a diversity of religious faiths; most participants identified Christianity equally their religion. While the experiences of Spiritual Connectedness, Spiritual Journeying, and Spiritual Transformation may exist shared by those of different faiths, this would need to be studied. In addition, the written report is a retrospective study in which participants reported on spiritual experiences that may have happened many years ago, and the data therefore may suffer from recall biases.

Based on the findings of this written report, several areas of futurity research are suggested. This study was based on a grouping of participants who experienced a broad range of sexual violence experiences, from ongoing and persistent episodes of childhood sexual abuse to one-fourth dimension experiences of sexual set on in adulthood. More than work needs to done to empathize the relationships amongst the extent and type of sexual violence experienced and spiritual healing. Other potential influences on spiritual healing, including the relationship betwixt the victim and the perpetrator, the age and gender of the victim at the time of the assault, and other coping variables also warrant further investigation.

This findings of this study accept implications for clinical practise. The theoretical framework of Being Delivered can be used by clinicians to guide discussions of spirituality and healing with survivors. The findings point that spirituality in survivors is expressed as a multi-dimensional and dynamic procedure. The findings exercise non propose that religious dogma played a significant role in healing; rather what was of import was the survivors' human relationship with a divine being, the spiritual path they took, and the possibility of a transformative spiritual experience. If a survivor wishes to explore how their spirituality might aid in healing, the model can assist identify where in the process of Being Delivered they consider themselves to be and open up the possibility of time to come spiritual growth. Clinicians should appreciate that the process of Beingness Delivered will be unique for each survivor and each survivor may exist at a unlike phase in the process. The model, nevertheless, represents common experiences shared past our sample, and these experiences can serve every bit a springboard to address the role of spirituality in healing amid other survivors.

Acknowledgments

This written report was funded by the National Institute of Nursing Research [RO one NR08230-01A1]. Claire B. Draucker, Master Investigator.

Footnotes

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Source: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3155866/

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