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Cited by 66Religion, Spirituality, and PsychologyChild Welfare and AdoptionContemporary Christian Leadership and Education

Exploring spirituality among youth in foster care: findings from the Casey Field Office Mental Health Study

Open access
Jackson, Lovie J., White, Catherine Roller, O'Brien, Kirk, DiLorenzo, Paul, Cathcart, Ernie, Wolf, Mary, Bruskas, Delilah, Pecora, Peter J. +2 more·2010·Child & Family Social Work
DOI 10.1111/j.1365-2206.2009.00649.xPMC PMC4104695
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Abstract

This study examined spiritual coping mechanisms, beliefs about spirituality and participation in spiritual activities and in other positive activities among adolescents in foster care. A multidimensional measure of spirituality was developed for face‐to‐face interviews with 188 youth (ages 14–17) from diverse racial/ethnic backgrounds in the United States. Findings revealed 95% of youth believe in God, over 70% believe God is ‘creator’ and God is ‘love’, and 79% considered prayer a spiritual practice. Most youth said love and forgiveness help them heal. Two‐thirds (67%) reported responding to ‘bad or tragic things happening’ by spending time alone, and over half responded by praying (59%) or sharing the problem with someone else (56%). Youth's top three spiritual goals were to follow God's plan for them, become a better person, and know their purpose in life. Based on the value youth ascribed to spiritual coping mechanisms, recommendations for policy and practice focus on the integration of spirituality into practice and caregiving for youth in foster care.

AI snapshot

Written from the paper’s full text.

TL;DR

This descriptive study examined spiritual beliefs, coping, activities, and goals among 188 adolescents ages 14–17 in U.S. foster care using a multidimensional spirituality measure in face-to-face interviews. Most youth reported belief in God, spiritual coping, and spiritual goals, leading the authors to recommend integrating spirituality into child welfare practice and caregiving.

Key findings

  • Most youth reported belief in God (95%); 87% said spirituality includes belief in God, 79% said prayer is an aspect of spirituality, and 45% included worshipping with a community. Youth most often defined God as creator (78%), love (71%), protector (56%), father figure (48%), and part of me (46%); 86% gained spiritual strength by trusting in God.
  • Coping and healing: 93% remained hopeful through hardships; 82% said love helps them heal and 86% said forgiveness helps them heal. When something bad or tragic happened, 67% spent time alone, 59% prayed, and 56% shared the problem with someone else. Negative coping was less frequent: not eating enough (13%), overeating (9%), becoming aggressive (7%), using alcohol or drugs (5%), and self-harm (2%).
  • Spiritual problems and positive spiritual experience: 42% occasionally felt distant from God and 23% frequently/always felt distant; 34% found it hard to believe God exists with pain and suffering; 45% at times felt angry at God (39% occasionally, 6% frequently/all the time); 8% did not feel loved by God. Still, 86% reported spirituality as a source of joy, 84% found meaning in life during hard times, and 77% frequently/always felt loved by God.
  • Activities and goals: 44% participated in spiritual activities weekly or more; 68% frequently/all the time helped friends with personal issues and 55% spent time with people with similar spiritual perspectives. Most (83%) considered spiritual involvement an asset (35% very helpful, 48% somewhat helpful). The vast majority (93%) had a spiritual goal; top goals were to follow God/Higher Power/Creator’s plan (34%), become a better person (24%), and know their purpose in life (15%).

Methods

  • Data came from the Casey Field Office Mental Health Study (CFOMH). Of 212 eligible youth, 188 completed the study, yielding an 88.7% response rate. Participants were ages 14–17 (average 16.1 years), 51.1% female, and racially/ethnically diverse: 41.4% African American, 22.1% Hispanic/Latino, 32.3% white, and 4.2% other. Youth were served by eight Casey field offices in Arizona, California, Idaho, Texas, and Washington.
  • Face-to-face interviews were conducted by trained University of Michigan Survey Research Center interviewers from August to November 2006, lasted 2 hours, and mostly took place at the youth’s residence; respondents received $50. Data were weighted by age, gender, race/ethnicity, and field office.
  • The study used descriptive frequencies and chi-square analyses comparing belief in God by race/ethnicity. Spirituality questions were developed specifically for CFOMH, were closed-ended with some “other” write-in options, and did not collect formal religious affiliation.

Limitations

  • The authors state that although the sample was racially/ethnically diverse and the spirituality measure was inclusive, many aspects of spirituality were likely not explored; increasing sample sizes of certain populations, such as American Indian/Alaska Native or diverse Asian cultures, may affect findings, and future research should purposively sample more diverse communities overrepresented in child welfare.
  • The authors state the study was cross-sectional, providing only a one-time look at youths’ perspectives and making it impossible to ascertain how events or developmental processes might change perspectives over time.
  • Evident from the text: all reported spirituality items were closed-ended and self-report, formal religious affiliation was not collected, and the sample came from Casey field offices, which may limit denominational/contextual interpretation and generalizability to all youth in foster care.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.1111/j.1365-2206.2009.00649.x

Cites

48 of 48 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

0 of 23 cited sources checked · 0 supported · 0 flagged

  • Findingown data

    50% of youth agreed with the statement, 'It doesn't matter what I believe as long as I lead a moral life'.

    “Although half of the youth (50%) agreed with the statement, ‘It doesn't matter what I believe as long as I lead a moral life’”
    Quote in the paperNot a substantial claim
  • Findingown data

    71% of youth defined God as love.

    “love (71%)”
    • Also stated in: § Abstract · plain
      “God is ‘love’”
    Quote in the paperNot a substantial claim
  • Findingown data

    59% of youth reported responding to bad or tragic things happening by praying.

    “over half responded by praying (59%)”
    Quote in the paperNot a substantial claim
  • Findingown data

    56% of youth reported responding to bad or tragic things happening by sharing the problem with someone else.

    “or sharing the problem with someone else (56%)”
    Quote in the paperNot a substantial claim
  • Findingown data

    17% of youth felt that it does not matter whether God exists.

    “fewer than one in five (17%) youths felt that it does not matter whether God exists”
    Quote in the paperNot a substantial claim
  • May combine two claims. 11
  • The quote only partly states this claim. 1
  • Classified as probably not a substantial claim. 17

  • May combine two claims.

    Findingown data

    Youth's top three spiritual goals were to follow God's plan for them, become a better person, and know their purpose in life.

    “Youth's top three spiritual goals were to follow God's plan for them, become a better person, and know their purpose in life.”
    Quote in the paperNot a substantial claim

  • The quote only partly states this claim.

    Findingown data

    67% of youth reported responding to bad or tragic things happening by spending time alone.

    “Two-thirds (67%) reported responding to ‘bad or tragic things happening’ by spending time alone”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Findingown data

    The primary method of coping with tragedy among youth in the CFOMH study was to spend time alone, followed by prayer and sharing with others.

    “While the primary method of coping with tragedy was to spend time alone, followed by prayer and sharing with others”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingown data

    The sample was 51.1% female, 41.4% African American, 22.1% Hispanic/Latino, 32.3% white, 4.2% other, with an average age of 16.1 years.

    “Females comprised just over half (51.1%) of the sample.The racial/ethnic breakdown of the sample was 41.4% African American, 22.1% Hispanic/ Latino, 32.3% white and 4.2% other (American Indian/Alaska Native, Asian, and Native Hawaiian/ Pacific Islander). Most participants were between 14 and 17 years old, although some had turned 18 by the time of the interview (average age was 16.1 years).”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Findingown data

    In the CFOMH study, negative coping methods were reported much less frequently: 13% not eating enough, 9% overeating, 7% becoming aggressive, 5% using alcohol or drugs, and 2% harming themselves.

    “not eating enough (13%), overeating (9%), becoming aggressive (7%), using alcohol or drugs (5%), or harming themselves (2%)”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Study design and conductnone given

    Approval for the study was obtained from the University of Michigan's Institutional Review Board and the Casey Human Subjects Review Committee.

    “Approval for the study was obtained from the University of Michigan's Institutional Review Board and the Casey Human Subjects Review Committee.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Study design and conductown data

    188 of 212 eligible youth completed the study, yielding an 88.7% response rate.

    “A total of 212 youth were eligible to participate and 188 adolescents completed the study; nineteen chose not to participate and five were excluded because of other issues (e.g. deafness, incomplete interview, runaway), yielding an 88.7% response rate.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Study design and conductnone given

    Information on formal religious affiliations was not collected.

    “Information on formal religions affiliations (e.g. Christian, Muslim, Buddhist) was not collected.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Study design and conductcitation

    Data were weighted based on age, gender, race/ethnicity and field office to account for youth who did not participate in the study.

    “Data were weighted based on age, gender, race/ethnicity and field office in which the youth was served, to account for youth who did not participate in the study (White et al. 2007).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites White et al. 2007

      Not checked in the free run.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    In the general population, 95% of youth ages 13-17 believe in God.

    “Most youth (95%) between 13 and 17 believe in God”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Pearce et al. 2003

      Not checked in the free run.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Study design and conductreasoning

    Interview questions on spirituality were constructed specifically for the CFOMH study through an integrative process incorporating existing literature and available measures, and reviewed by agency staff, alumni of foster care and other subject-matter experts.

    “Interview questions on spirituality were constructed specifically for the CFOMH study through an integrative process; this involved question development and refinement by research staff incorporating existing literature and available measures on spirituality and religion, and extensive review by agency staff, alumni of foster care and other subject-matter experts.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation

    Rarely do investigators ask youth to define what spirituality is; rather, most studies have investigated some aspect of religiosity, often using only one or two items to measure it.

    “Rarely do investigators ask youth to define what spirituality is; rather, most studies have investigated some aspect of religiosity, often using only one or two items to measure it (e.g. religious beliefs, religious attendance and religious affiliation/denomination) (Rew &Wong 2006).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Rew &Wong 2006

      Not checked in the free run.

  • Probably not a substantial claim: may not pass S2 (checkable).

    Premisecitation

    In many cultures, the spirit, or spirituality, is an integrated part of the self, inseparable from body, heart and mind.

    “In many cultures, the spirit, or spirituality, is an integrated part of the self, inseparable from body, heart and mind (Williams & Ellison 1996; Cross 2001).”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Williams & Ellison 1996

      Not checked in the free run.

    • cites Cross 2001

      Not checked in the free run.

  • May combine two claims.

    Interpretationown data

    The data suggest that spirituality and other pro-social activities may be consistent enough in these youths' lives to help them cope with the difficulties they face.

    “The data suggest that spirituality and other pro-social activities may be consistent enough in these youths’ lives to help them cope with the difficulties they face.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: Youth in foster care are likely to have experienced displacement from biological parents and trauma of abuse and/or neglect.

  • Classified as probably not a substantial claim.

    Premisecitation

    For youth who have shared these spiritual values, breaking ties to family and community may create a spiritual void that diminishes their capacity for resilience.

    “For youth who have shared these spiritual values, breaking ties to family and community may create a ‘spiritual void [that] diminishes their capacity for resilience’ (DiLorenzo & Nix-Early 2004, p. 1).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites DiLorenzo & Nix-Early 2004

      Not checked in the free run.

  • Classified as probably not a substantial claim.

    Interpretationown data

    In light of the high percentages of youth who believe in God and gain spiritual strength by trusting in God, feelings such as anger at God or feeling unloved by God are viewed as spiritual problems.

    “In light of the high percentage of youth who said that they believe in God (95%) and that they gain spiritual strength by trusting in God (86%), feelings such as anger or feeling unloved are viewed as spiritual problems.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

    Interpretationown data

    Youth engage in a wide array of spiritual and positive activities that foster inner strength and peace, reduce stress and build competence, creativity and community.

    “Youth engage in a wide array of spiritual and positive activities that foster inner strength and peace, reduce stress and build competence, creativity and community.”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: Youth in foster care are likely to have experienced displacement from biological parents and trauma of abuse and/or neglect.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing). May combine two claims.

    Premisecitation

    Holistic assessments can provide caseworkers and foster parents with greater insight about the youth, which can inform targeted support and guidance earlier in the relationship and may contribute to improved mental health and functioning as young people transition to adulthood.

    “Holistic assessments can provide caseworkers and foster parents with greater insight about the youth, which can inform targeted support and guidance earlier in the relationship and may contribute to improved mental health and functioning as young people transition to adulthood (Erikson 1986; Jones Harden 2004).”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Erikson 1986

      Not checked in the free run.

    • cites Jones Harden 2004

      Not checked in the free run.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation

    Autonomy and self-efficacy are two normative tasks of adolescence.

    “which are two normative tasks of adolescence (Wilson et al. 2005)”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Wilson et al. 2005

      Not checked in the free run.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Study design and conductnone given

    The CFOMH sample was racially and ethnically diverse.

    “although the CFOMH sample was racially and ethnically diverse”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Study design and conductown data

    The CFOMH study was cross-sectional.

    “the study was cross-sectional”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Study design and conductnone given

    There are likely many aspects of spirituality that were not explored in the CFOMH study.

    “there are likely many aspects of spirituality that were not explored”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Study design and conductnone given

    The spirituality measure used in the CFOMH study was inclusive of many cultural understandings of spirituality.

    “the spirituality measure was inclusive of many cultural understandings of spirituality”
    Quote in the paperNot a substantial claim
23 of 23

  • The paper relies on this without support.

    Young people have social-emotional and spiritual needs.

    “In addition to physical needs for food, clothing and shelter, young people have social-emotional and spiritual needs.”

  • The paper relies on this without support.

    Spirituality is an important way to connect some youth to their culture, which gives them a sense of belonging, and in turn, connects the cultural communities to their youth.

    “Spirituality is an important way to connect some youth to their culture, which gives them a sense of belonging, and in turn, connects the cultural communities to their youth.”

  • The paper relies on this without support.

    Youth in foster care are likely to have experienced displacement from biological parents and trauma of abuse and/or neglect.

    “Youth in the CFOMH study were all in foster care, which is indicative of their displacement from biological parents and increased likelihood that they have experienced the trauma of being abused and/or neglected.”

  • The paper relies on this without support.

    For many young people, spirituality is an essential aspect of their identity and cultural legacy.

    “For many young people, spirituality is an essential aspect of their identity and cultural legacy.”

  • The paper relies on this without support.

    The general population regards God, prayer and communal worship as integral to spirituality.

    “which are common to definitions of religion and spirituality”
5 of 5

Claims other papers make about this one

Each is checked against this paper’s own text: does it say what the citing paper says it does?

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

  • Weekly attendance exceeds attendance at least twice a month

    Minor

    Anyone attending weekly also attends at least twice a month. For the same study population, the reported 38% attending weekly therefore cannot exceed the 16% attending at least twice a month.

1 of 1

Cites

Flagged first, then by citations

1 of the 49 references couldn’t be matched to a known paper.

Research works printed but not linked: 12

  1. Cross T., 2001, Spirituality and mental health: a Native American perspective, Focal Point: A National Bulletin on Family Support and Children's Mental Health, 15, 37
  2. Erikson E.H., 1986, Childhood and Society
  3. Federal Interagency Forum on Child and Family Statistics, 2008, America's children in brief: key national indicators of well‐being, 2008
  4. Feingold A., 2005, Addressing historical trauma among African Americans as an HIV intervention, Mental Health AIDS, 6, 4
  5. Felitti V.J., 2001, Reverse alchemy in childhood: turning gold into lead, Health Alert, 8, 1
  6. Leary J.D., 2005, Post Traumatic Slave Syndrome: America's Legacy of Enduring Injury and Healing
  7. Meyers K., 2007, Aged‐Out and Homeless in Philadelphia
  8. Pecora P.J., 2005, Improving Family Foster Care: Findings from the Northwest Foster Care Alumni Study, 64
  9. Search Institute, 1997, The 40 Developmental Assets for Adolescents
  10. White C.R., 2007, Mental Health, Ethnicity, Sexuality, and Spirituality among Youth In Foster Care: Findings from the Casey Field Office Mental Health Study
  11. Wilson M., 2004, A Part of You so Deep: What Vulnerable Adolescents have to Say about Spirituality
  12. Wilson M., 2005, Adolescent Heart & Soul: Achieving Spiritual Competence in Youth‐Serving Agencies

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Related

Authors
Jackson, L. J., White, C. R., O'Brien, K., DiLorenzo, P., Cathcart, E., Wolf, M., Bruskas, D., Pecora, P. J., Nix‐Early, V., & Cabrera, J.
Affiliations
  • Casey Family Programs (US)
  • University of Washington (US)
  • Eastern University (US)
Corresponding author
White, Catherine Roller
ORCID
Venue
Child & Family Social Work
Publisher
Wiley
Published
2010-01-05
Volume
15
Issue
1
Pages
107-117
ISSN
  • 1356-7500 (ISSN-L)
  • 1365-2206
DOI
10.1111/j.1365-2206.2009.00649.x
PMC
PMC4104695
OpenAlex
W2121161812
Semantic Scholar
6cc557198031a7b4b54896a5e4a5f7085091e029
Cited by
66
References
49
Citations by year
2026: 3 · 2025: 18 · 2024: 1 · 2023: 4 · 2022: 2 · 2021: 2 · 2020: 3 · 2019: 5 · 2018: 5 · 2017: 4 · 2016: 2 · 2015: 1 · 2014: 4 · 2013: 4 · 2012: 1
FWCI
3.60
Type
journal article
Language
en
Open access
Licence
onlinelibrary.wiley.com/termsAndConditions#vor (vor)
Locations
  • Child & Family Social Work (publishedVersion)
  • PubMed (publishedVersion)
  • Europe PMC (PubMed Central) (acceptedVersion)
  • PubMed Central (acceptedVersion)
Funders
National Institute of Mental Health (L30 MH087314)
Topics
  • Social Sciences › Health › Religion, Spirituality, and Psychology
  • Social Sciences › Safety Research › Child Welfare and Adoption
  • Social Sciences › Arts and Humanities › Religious studies › Contemporary Christian Leadership and Education
Keywords
spirituality, foster youth, spiritual coping, adolescents, prayer, religious beliefs, spiritual activities, spiritual goals, forgiveness, love

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