Religious Coping Theory
What individuals remember during childhood years is mostly an explanation of causes and influences in regard to their present adult life (Bird & Reese, 2006 and others) When asked how they cope with their most stressful situations, many people make mention of religion. Among some groups, particularly the elderly, minorities, and individuals facing life-threatening crises, religion is cited more frequently than any other resource for coping (e.g., Bulman & Wortman, 1977; Conway, 1985–1986).Coping theory represents one promising perspective from which to understand, study, and work with religious issues (Pargament, 1997).religiousness and spirituality represent potentially valuable resources for individuals in counseling Childhood events are
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remembered because there are some emotional triggers when it happened (Scott, 2004). Therefore, childhood experiences illustrate how events in children’s life are interconnected. It presents a picture of how early experiences may have impacted adult life (Renk et al, 2005; Bronfenbrenner, 1979) In using a grounded theory instructional approach, contexts and intervening conditions are not linearly linked to the childhood experiences. They are not simply additive factors that influence the story. Rather, they are interwoven in every aspect of the story.
Stories of childhood memories illustrate two major types of coping strategies, namely: cognitive and affective. Frankl (1992) in his discussion of man’s search for meaning said, “people tend to see only the stubble fields of transitoriness but overlook and forget the full granaries of the past into which they have brought the harvest of their lives: the deeds done, the loves loved, and last but not the least, the sufferings they have gone through with courage and dignity” (p. 151). One way to find meaning and a sense of coherence within one's biography is becoming aware of one's religious needs: If people consider their own experiences as a war-child, they emphasize the religious aspects of trauma and of coping strategies, such as trust, solidarity, and care. Such attitude of value-oriented remembrance prevents from refuge into just adventurous war stories, which lead horror, fear and panic into nightmares. It also prevents from separation between narratives and emotions , particular, when combined with media-informations, which become part of one's remembrance (Radebold, 2006).
Conclusions
Because positive coping beliefs improve positive mood, and lower distress religiousness as a particular search for significance and meaning can become a core aspect of resilience; therefore, religious pathways can be manifested through multiple dimensions in which the sacred is involved, such as ideology, ethical conduct, emotional experience, social intercourse, and study, particularly, when religious coping is concerned.
Regarding the situation of children of war and their experiences, religious oriented coping strategies (dream, ritual, believes, trust) are fully embodied in the individual’s life and in situations, which push beyond everyday understandings and limited personal and social resources. Thus, in War-traumata during childhood, people draw on religious solutions to problems from a more general orienting system that is made up of well-established beliefs, practices, attitudes, goals, and values (Pargament & Abu Raiya, 2007). Therefore, religious coping methods are concrete manifestations of religion in difficult times and stressful situations, and a complex, multifaceted phenomenon with multi-dimensional implications. People, when remembering traumatic childhood experiences, should, therefore, integrate it with their needs, goals, situations, and social context, preferably with professional helpers, who appreciate and encourage the individual religious (positive and negative) coping-resources, particular concerning meaning in life, theodicee, and spiritual connectedness with others (Pargament, Smith, Koenig, Perez, 1998). Therefore, researchers have to talk to people, get to know them, learn about their lives and faiths, and follow their concerns and difficulties over time; thus, they become able to deepen their knowledge, and to gain empathy, particular 4concerning
the wounded child, people take life-long within their heart. questions, clear hypotheses, definitions, problems, methaanalyse findings and conclutions.
remembered because there are some emotional triggers when it happened (Scott, 2004). Therefore, childhood experiences illustrate how events in children’s life are interconnected. It presents a picture of how early experiences may have impacted adult life (Renk et al, 2005; Bronfenbrenner, 1979) In using a grounded theory instructional approach, contexts and intervening conditions are not linearly linked to the childhood experiences. They are not simply additive factors that influence the story. Rather, they are interwoven in every aspect of the story.
Stories of childhood memories illustrate two major types of coping strategies, namely: cognitive and affective. Frankl (1992) in his discussion of man’s search for meaning said, “people tend to see only the stubble fields of transitoriness but overlook and forget the full granaries of the past into which they have brought the harvest of their lives: the deeds done, the loves loved, and last but not the least, the sufferings they have gone through with courage and dignity” (p. 151). One way to find meaning and a sense of coherence within one's biography is becoming aware of one's religious needs: If people consider their own experiences as a war-child, they emphasize the religious aspects of trauma and of coping strategies, such as trust, solidarity, and care. Such attitude of value-oriented remembrance prevents from refuge into just adventurous war stories, which lead horror, fear and panic into nightmares. It also prevents from separation between narratives and emotions , particular, when combined with media-informations, which become part of one's remembrance (Radebold, 2006).
Conclusions
Because positive coping beliefs improve positive mood, and lower distress religiousness as a particular search for significance and meaning can become a core aspect of resilience; therefore, religious pathways can be manifested through multiple dimensions in which the sacred is involved, such as ideology, ethical conduct, emotional experience, social intercourse, and study, particularly, when religious coping is concerned.
Regarding the situation of children of war and their experiences, religious oriented coping strategies (dream, ritual, believes, trust) are fully embodied in the individual’s life and in situations, which push beyond everyday understandings and limited personal and social resources. Thus, in War-traumata during childhood, people draw on religious solutions to problems from a more general orienting system that is made up of well-established beliefs, practices, attitudes, goals, and values (Pargament & Abu Raiya, 2007). Therefore, religious coping methods are concrete manifestations of religion in difficult times and stressful situations, and a complex, multifaceted phenomenon with multi-dimensional implications. People, when remembering traumatic childhood experiences, should, therefore, integrate it with their needs, goals, situations, and social context, preferably with professional helpers, who appreciate and encourage the individual religious (positive and negative) coping-resources, particular concerning meaning in life, theodicee, and spiritual connectedness with others (Pargament, Smith, Koenig, Perez, 1998). Therefore, researchers have to talk to people, get to know them, learn about their lives and faiths, and follow their concerns and difficulties over time; thus, they become able to deepen their knowledge, and to gain empathy, particular 4concerning
the wounded child, people take life-long within their heart. questions, clear hypotheses, definitions, problems, methaanalyse findings and conclutions.