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Cited by 0Religion, Spirituality, and PsychologyCatholicism and Religious StudiesContemporary Christian Leadership and Education

Trauma and Spirituality

Open access
Šeremet, Ana·2023·The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
DOI 10.15633/pch.13210
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Abstract

Trauma and Spirituality"When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became (an adult) I put away childish things.For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

AI snapshot

Written from the paper’s full text.

TL;DR

This narrative review synthesizes psychological, neurobiological, and clinical literature on trauma and PTSD to argue that trauma disrupts survivors' sense of trust, meaning, and relationship with the divine, and that spirituality and religiosity can function as either resources for recovery or sources of additional struggle. It concludes that empirical psychology and theology are compatible and that spiritual concerns should be addressed sensitively in trauma treatment.

Key findings

  • Trauma damages "a person's sense of trust and security in the world," affecting self-concept, relationships, and spirituality; viewed through attachment theory, the survivor's relationship with a higher power can be damaged when that power "did not prevent the traumatic event."
  • Intrinsic religiosity in the first few months after a traumatic experience "is associated with an increased intensity of PTSD symptoms," while one year after the event it is associated with reduced PTSD symptom intensity.
  • In war veterans, posttraumatic stress symptom levels were associated with more positive religious coping, which was also associated with post-traumatic stress growth; negative religious coping was consistently associated with higher PTSD symptoms.
  • Currier, Holland, and Drescher's longitudinal study of veterans in residential PTSD treatment found that veterans scoring higher on adaptive spirituality dimensions (daily spiritual experiences, forgiveness, spiritual practices, positive religious coping, organizational religiousness) at intake "fared significantly better," while those feeling abandoned or punished by God fared worse; baseline PTSD symptoms did not predict any spirituality variables at post-treatment.
  • Combat intensity was positively related to later prayer and church attendance even 50 years after the traumatic experience; veterans who evaluated their war experience as positive attended church ceremonies less often than those who evaluated it negatively.

Methods

  • Design: narrative/theoretical review with no primary data collection; the paper states its focus is "on insights from psychology, and relationships between psychological trauma – post-traumatic stress disorder (PTSD), spirituality and religiosity."
  • Content covered: historical definitions of trauma (from Herodotus and "soldier's heart" through DSM-III, DSM-IV, and DSM-5 PTSD criteria); psychological theories of PTSD (social-cognitive models, Ehlers and Clark's cognitive model, Mowrer's two-factor theory); neurobiology (amygdala, medial prefrontal cortex, hippocampus, HPA-axis dysregulation); definitions of spirituality and religiosity; and the trauma–spirituality relationship with clinical recommendations.
  • Analysis: synthesis of cited empirical studies and theoretical literature, including veteran samples and disaster-exposed populations, plus discussion of clinical and pastoral implications.

Limitations

  • The paper states no limitations section; no explicit limitations are acknowledged in the text.
  • Evident from the text: it is a non-systematic narrative review with no stated search strategy, inclusion criteria, or quality appraisal of the cited studies; it reports no original data or effect sizes of its own, and several findings are presented via secondary citation (e.g., Currier et al., Shafranske and Malony, Cherry et al.).
  • Evident from the text: the empirical evidence discussed is heavily weighted toward war veterans and specific trauma populations, and the paper does not address generalizability to other survivor groups.

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

Integrity signals

Registry

Crossref · 10.15633/pch.13210

Cites

25 of 25 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

0 of 45 cited sources checked · 0 supported · 0 flagged

  • Premisecitation
    § 3. Psychological theories of PTSD

    Faulty beliefs and misconceptions including self-blame and guilt, and overgeneralized problems concerning safety, trust, control, esteem, and intimacy, prevent the trauma from being integrated into memory.

    “Faulty beliefs and misconceptions including self-blame and guilt, and overgeneralized problems concerning safety, trust, control, esteem, and intimacy, prevent the trauma from being integrated into memory.16”
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  • Premisecitation
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Trauma can also be a catalyst for spiritual growth.

    “As mentioned before, despite some devastating consequences, trauma can also be a catalyst for spiritual growth.40”
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  • Premisecitation
    § 3. Psychological theories of PTSD

    Previous experiences of traumatization, weakness or helplessness increase the risk of evaluating oneself as incapable of effective action and of perceiving oneself as extremely sensitive to danger.

    “Previous experiences of traumatization, weakness or helplessness increase the risk of evaluating oneself as incapable of effective action and of perceiving oneself as extremely sensitive to danger.”
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  • Premisecitation
    § 3. Psychological theories of PTSD

    In the first phase of Mowrer's theory, a person exposed to a traumatic event acquires fear through classical conditioning, where previously neutral stimuli begin to cause intense anxiety.

    “In the first phase, a person exposed to a traumatic event acquires fear through classical conditioning, where previously neutral stimuli (eg sound, time of day, smells), through pairing with the traumatic event, begin to cause intense anxiety.”
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  • Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Part of the devastation of trauma is the damage done to a person's sense of trust and security in the world.

    “Part of the devastation of trauma is the damage done to a person's sense of trust and security in the world, which is an integral part of many areas of life.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. 16
  • May combine two claims. 18

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    Premisecitation
    § 3. Psychological theories of PTSD

    Individuals with persistent PTSD cannot see the trauma as a time-limited event that has no overall negative value for their future.

    “It is hypothesized that, unlike individuals who recover naturally, individuals with persistent PTSD cannot see the trauma as a time-limited event that has no overall negative value for their future.”
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    Premisecitation
    § 4. Neurobiology of PTSD

    The reduction of the hippocampus in PTSD is manifested by a direct impact on cognitive functions, declarative memory, excessive generalizations of fear, and difficulty in distinguishing what is harmful from that which is harmless.

    “The re-duction of the hippocampus also means disturbances in its function, which in PTSD, is manifested by a direct impact on cognitive functions, declarative memory, excessive generalizations of fear, and difficulty in distinguishing what is harmful from that which is harmless.26”
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    Premisecitation
    § 5. Defining Spirituality and Religiosity

    Spirituality is conceptualized as a private experience that promotes a process of growth.

    “Researchers have conceptualized spirituality as a private experience 32 that promotes a process of growth.”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Perceived threat prompts a series of behavioral and cognitive responses that seek to reduce threat and stress, but consequently perpetuate the disorder.

    “Perceived threat prompts a series of behavioral and cognitive responses that seek to reduce threat and stress, but consequently perpetuate the disorder.”
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    Premisecitation
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Traumatic experiences can have a positive and negative effect on a person's spirituality: severe trauma can lead a person to turn to religion, while others blame God for their negative and difficult experiences.

    “Traumatic experiences can have a positive and negative effect on a person's spirituality, that is, the experience of severe trauma can lead a person to turn to religion, while others blame God for their negative and difficult experiences.41”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Social-cognitive theorists postulate that PTSD symptoms result from trauma that shatters one's basic assumptions about the vulnerability of the self and the safety of the world, or reinforces pre-existing negative beliefs.

    “Social-cognitive theorists postulate that PTSD symptoms result from trauma that shatters one's basic assumptions about the vulnerability of the self and the safety of the world, or reinforces pre-existing negative beliefs.15”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Individuals with persistent PTSD are characterized by idiosyncratic negative appraisals of the traumatic event and/or its consequences that create a sense of serious immediate threat.

    “The model proposes that these individuals are characterized by idiosyncratic negative appraisals of the traumatic event and/or its consequences that have the combined effect of creating a sense of serious immediate threat.”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Reexperiencing a traumatic event is part of the normal recovery process, but when there is a high degree of generalization and higher-order conditioning, chronic PTSD develops.

    “The model suggests that reexperiencing a traumatic event is part of the normal recovery process, however, when there is a high degree of generalization and higher-order conditioning, chronic PTSD develops.”
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    Premisecitation
    § 3. Psychological theories of PTSD

    According to the cognitive model of Ehlers and Clark, persistent PTSD occurs when an individual cognitively processes a traumatic event and/or its consequences in a way that immediately causes a feeling of threat.

    “According to the cognitive model of Ehlers and Clarkfoot_8 , persistent PTSD occurs when an individual cognitively processes a traumatic event and/or its consequences in a way that immediately causes a feeling of threat.”
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    Premisecitation
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Intrinsic religiosity in the first few months after a traumatic experience is associated with an increased intensity of PTSD symptoms, while one year after the traumatic event it is associated with a reduced intensity of PTSD symptoms.

    “Research has shown that intrinsic religiosity in the first few months after a traumatic experience, is associated with an increased intensity of PTSD symptoms, while one year after the traumatic event, it is associated with a reduced intensity of PTSD symptoms.45”
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    Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Viewing a trauma survivor's relationship with God through the lens of attachment theory illustrates the degree to which a survivor's relationship with a higher power can be damaged.

    “Viewing a trauma survivor's relationship with God through the lens of attachment theory, illustrates the degree to which a survivor's relationship with higher power can be damaged.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Trauma influences one's sense of self, one's relationships with others, and an individual's concept of spirituality.

    “It influences one's sense of self, one's relationships with others, and an individual's concept of spirituality.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Premisenone given
    § 5. Defining Spirituality and Religiosity

    Spirituality and religiosity are often considered to be independent constructs that represent individual and institutional experiences, respectively.

    “Spirituality and religiosity are often considered to be independent constructs that represent individual and institutional experiences, respectively.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation
    § 3. Psychological theories of PTSD

    Instrumental conditioning leads to avoidance of both conditioned and unconditioned stimuli, and this process persists because it leads to reduced anxiety.

    “On the other hand, the process of instrumental conditioning, leads to another factor, avoidance of both conditioned and unconditioned stimuli.This process persists because it leads to reduced anxiety.”
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    Premisecitation
    § 4. Neurobiology of PTSD

    The HPA axis becomes more sensitive to cortisol and shuts down before cortisol can adequately limit the response of the sympathetic nervous system.

    “The HPA axis becomes more sensitive to cortisol and shuts down before cortisol can adequately limit the response of the sympathetic nervous system.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
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    Premisecitation
    § 4. Neurobiology of PTSD

    In studies that induced PTSD symptoms with traumatic audio recordings, lower brain activation and reduced blood flow in the medial prefrontal regions and hyperactivity of the amygdala were found.

    “In studies that induced PTSD symptoms with traumatic audio recordings, lower brain activation and reduced blood flow in the area of the medial prefrontal regions, which are responsible for the regulation of emotional response through inhibition of the amygdala, and hyperactivity of the amygdala itself, were found.”
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    Premisenone given
    § 3. Psychological theories of PTSD

    Religion can also be a source of stress if religious beliefs or attributions suggest maladaptive ways of understanding an event.

    “Alternatively, while religion is often helpful in times of stress, it can also be a source of stress if religious beliefs or attributions suggest maladaptive ways of understanding an event.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Immediately after a person is exposed to trauma, a discrepancy arises concerning previous beliefs, leading to psychological distress and internal religious struggles that last until the person can rationally and consciously evaluate the stressful event and approach resolution of PTSD symptoms.

    “Immediately after a person is exposed to some kind of trauma, a discrepancy arises concerning previous beliefs, and leads to the development of psychological distress and internal religious struggles that last until the person is once againable to rationally and consciously evaluate the stressful event, and in such way, to approach the resolution of PTSD symptoms.46”
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    Premisecitation
    § 5. Defining Spirituality and Religiosity

    Spirituality is a construct that can be understood as a search for the sacred.

    “According to Hill and Pargament 33 , spirituality is a construct that can be understood as a search for the sacred.”
    Quote in the paperNot a substantial claim0 of 2 sources checked
    • cites Hill and Pargament

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  • May combine two claims.

    Premisecitation
    § 4. Neurobiology of PTSD

    The hippocampus in PTSD has a reduced volume, except in children with PTSD, where its volume is normal.

    “Furthermore, research has shown that the hippocampus in PTSD has a reduced volume, except in children with PTSD, where its volume is normal.25”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Religious beliefs address issues of existential meaning, which may be called into question by trauma.

    “they address issues of existential meaning, which may be called into question by trauma.19”
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    Premisecitation
    § 3. Psychological theories of PTSD

    Religious beliefs comprise a substantial part of many people's global meaning system and therefore inform their coping responses.

    “religious beliefs comprise a substantial part of many people's global meaning system and therefore inform their coping responses 18”
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    • cites [18]

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    Premisecitation
    § 5. Defining Spirituality and Religiosity

    Religion and religiosity represent a significant modifier of the value structure and an important predictor of a wide range of behaviors and attitudes.

    “Religion and religiosity have always been important topics of study in psychology because they represent a significant modifier of the value structure, as well as an important predictor of a wide range of behaviors and attitudes.29”
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    Premisecitation
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Religion is often perceived as a source of comfort, meaning, and purpose for individuals exposed to a traumatic experience and can render suffering more bearable.

    “Religion is often perceived as a source of comfort, meaning, and purpose for individuals exposed to a traumatic experience 42 and can render suffering more bearable.43”
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    Premisecitation
    § 4. Neurobiology of PTSD

    In PTSD sufferers, the levels of cortisol in the blood are permanently lowered, unlike in a normal acute stress reaction where elevated corticotropin-releasing hormone leads to increased secretion of cortisol.

    “Unlike a normal acute stress reaction, where an elevated level of the corticotropin-releasing hormone leads to increased secretion of cortisol, in PTSD sufferers, the levels of cortisol in the blood are permanently lowered.”
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    Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Both empirical psychology and theology are crucial elements.

    “Rather, both are crucial elements”
    Quote in the paperNot a substantial claim

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

    Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Absolute faith equips the trauma victim with courage rooted in the God who appears when God has disappeared in the anxiety of doubt.

    “Absolute faith equips the trauma victim with courage which is”
    Quote in the paperNot a substantial claim
    • Rests on an assumption: As a result of extreme trauma, traditional religious symbols frequently lose their meaning and power.

  • Classified as probably not a substantial claim.

    Interpretationreasoning
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Absolute faith encourages one to be courageous despite catastrophic trauma, the realities of a chaotic world, and one's finite existence.

    “Absolute faith, however, encourages one to be courageous,despite catastrophic trauma, despite the realities of a chaotic world, and despite one's finite existence.”
    Quote in the paperSubstantial claim
    • Rests on an assumption: As a result of extreme trauma, traditional religious symbols frequently lose their meaning and power.

  • Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

    Interpretationnone given
    § 6. Relationship between Trauma and Spirituality/Religiosity

    Although empirical psychology and theology are different, these disciplines are far from incompatible.

    “although empirical psychology and theology are different, these disciplines are far from incompatible.”
    Quote in the paperNot a substantial claim
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  • The paper relies on this without support.

    Human beings search for the meaning of life and diligently attempt to discover and possess it.

    “Human beings search for the meaning of life and diligently attempt to discover and possess it.”

  • The paper relies on this without support.

    Trauma may produce a state of dispiritedness and lead the survivor to question the meaning of life and existence and the motives of God.

    “Trauma, too, may produce a state of dispiritedness and lead the survivor to question the meaning of life and existence and the motives of God.”

  • The paper relies on this without support.

    A traumatic event forces the individual to acknowledge that life is not always fair.

    “Very often a traumatic event forces the individual to acknowledge that life is not always fair.”

  • The paper relies on this without support.

    The assumption of fairness is a fundamental worldview that trauma fractures.

    “This assumption of fairness is a fundamental worldview that trauma fractures.”

  • The paper relies on this without support.

    A traumatic event may overwhelm the soul's ability to contain it and fit it into the larger spiritual consciousness.

    “A traumatic event may overwhelm the soul's ability to contain it and fit it into the larger spiritual consciousness.”

  • The paper relies on this without support.

    Processing a traumatic event almost always leads to a search for new meaning and purpose, as well as a need for the soul to expand enough to contain trauma.

    “As a result, processing a traumatic event almost always leads to a search for new meaning and purpose, as well as a need for the soul to expand enough to contain trauma.”

  • The paper relies on this without support.

    Individuals who possess a strong relationship with God before trauma are more likely to benefit from their faith and more likely to emerge from the ordeal with their beliefs essentially intact.

    “Individuals who possess a strong relationship with a God before trauma, are more likely to benefit from their faith, and more likely to emerge from the ordeal with their beliefs essentially intact.”

  • The paper relies on this without support.

    People with more tenuous or unstable religious attachments may discover that their faith is easier to lose and harder to benefit from.

    “People with more tenuous or unstable religious attachments, may discover that their faith is easier to lose and harder to benefit from.”

  • The paper relies on this without support.

    Many trauma survivors suspect that matters of faith and religion are not appropriate subject matter.

    “many trauma survivors suspect that matters of faith and religion are not appropriate subject matter”

  • The paper relies on this without support.

    Initially, traumatized persons may be reluctant to articulate spiritual feelings.

    “initially, traumatized persons may bereluctant to articulate spiritual feelings.”

  • The paper relies on this without support.

    As a result of extreme trauma, traditional religious symbols frequently lose their meaning and power.

    “As a result of extreme trauma, traditional religious symbols frequently lose their meaning and power.”

  • The paper relies on this without support.

    Victims of psychological trauma and PTSD desire normalcy and long for an end to their isolation, alienation, numbing, anger, and distancing from others.

    “Victims of psychological trauma and PTSD desire normalcy.They long for an end to their isolation and alienation; they long for an end to the numbing, the intense anger, and the purposeful distancing that keeps them distanced from”
12 of 12

Cites

Flagged first, then by citations

Research works printed but not linked: 22

  1. C. Heim, C. B. Nemeroff, Neurobiology of posttraumatic stress disorder, "CNS Spectrums" 14 (2009) 1, pp. 13-24.
  2. S. P. Cahill, E. B. Foa, Pschological theories of PTSD, in: M. J. Friedman, T. M. Keane & P. A. Resick (eds.), Handbook of PTSD: Science and practice, New York 2007, The Guilford Press, pp. 55-77;
  3. E. P. Shafranske, H. N. Malony, Clinician psychologist' religious and spiritual orientations and their practice of psychotherapy, "Psychotherapy" 27 (1990), pp. 72-78;
  4. M. Good, T. Willoughby, Adolescence as a Sensitive Period for Spiritual Development, "Child Development Perspecitves" 2 (2008) 1, pp. 32-37.
  5. R. Janoff-Bulman, Assumptive Worlds and the Stress of Traumatic Events: Applications of the Schema Construct, "Social Cognition" 7 (1989) 2, pp. 113-136.
  6. P. C. Hill, K. I. Pargament, Advances in the Conceptualization and Measurement of Religion Spirituality -Implications for Psysical and Mental Health Research, "American Psychologist" 58 (2003) 1, pp. 64-74.
  7. M. Good, T. Willoughby, Adolescence as a Sensitive Period for Spiritual Development, "Child Development Perspecitves" 2 (2008) 1, pp. 32-37.
  8. L. M. Shin, S. L. Rauch, R. K. Pitman, Amygdala, medial prefrontal cortex, and hippocampal function in PTSD, "Annals New York Academy of Sciences" 1071 (2006), pp. 67-79.
  9. S. Smith, Exploring the Interaction of Trauma and Spirituality, "Traumatology" 10 (2004) 4, pp. 231-243.
  10. Healing the Traumatized Soul Prior to this century, there is little evidence of significant conflict between mental health professionals and pastoral counselors. Beginning with the first decade of the 20th century, however, psychology appeared intent on ignoring the spiritual dimension of human existence to "establish itself as an empirical science rather than a speculative discipline. " 55 However, during the last three decades, empirical psychology has broadened its horizons, and since both, psy- chology and theology acknowledge the inner world of the individual, significant progress has been made and many integrative models of assistance, especially to trauma survivors, have been developed. 56 Religion, faith, and spirituality are significant life issues for many people, so they represent potential sources of support and inner strength for victims, and is important to address this issue during the therapy process. From a clinical standpoint, there are several options for addressing spiri- tual concerns in treating trauma survivors. Spirituality and/or religion may be beneficial in the context of trauma treatment. However, including spiritual components in treatment is not particularly common and many therapists may be unfamiliar with or uncomfortable with the notion. 57 Therefore, mental health clinicians might assume a multi-disciplinary approach and seek support from chaplains or other ministry professionals in their work. 58 Moreover, mental health providers must also take the time to examine and know their belief systems and spiritual background. 59 Incorporating a spiritual component into trauma treatment involves both preparation and exploration. There is no one "right" way to include spirituality in treatment. Factors such as the clinician's posi- tion on religion, the client's willingness to explore that area, the circumstances 55 R. Janoff-Bulman, Assumptive Worlds and the Stress of Traumatic Events: Applications of the Schema Construct, "Social Cognition" 7 (1989) 2, pp. 113-136.
  11. R. Janoff-Bulman, Assumptive Worlds and the Stress of Traumatic Events: Applications of the Schema Construct, "Social Cognition" 7 (1989) 2, pp. 113-136;
  12. S. Smith, Exploring the Interaction of Trauma and Spirituality, "Traumatology" 10 (2004) 4, pp. 231-243.
  13. M. Good, T. Willoughby, Adolescence as a Sensitive Period for Spiritual Development, "Child Development Perspecitves" 2 (2008) 1, pp. 32-37.
  14. S. Smith, Exploring the Interaction of Trauma and Spirituality, "Traumatology" 10 (2004) 4, pp. 231-243.
  15. M. Good, T. Willoughby, Adolescence as a Sensitive Period for Spiritual Development, "Child Development Perspecitves" 2 (2008) 1, pp. 32-37.
  16. Currier J.M., Holland J.M., Drescher K.D., Spirituality Factors in the Prediciton of Out- comes of PTSD Treatment for U.S. Military Veterans, "Journal of Traumatic Stress" 28 (2015), pp. 57-64.
  17. Good M., Willoughby T., Adolescence as a Sensitive Period for Spiritual Development, "Child Development Perspecitves" 2 (2008) 1, pp. 32-37.
  18. Hill P.C., Pargament K.I., Advances in the Conceptualization and Measurement of Reli- gion Spirituality -Implications for Psysical and Mental Health Research, "American Psychologist" 58 (2003) 1, pp. 64-74.
  19. Janoff-Bulman R., Assumptive Worlds and the Stress of Traumatic Events: Applications of the Schema Construct, "Social Cognition" 7 (1989) 2, pp. 113-136.
  20. Shafranske E.P., Malony H.N., Clinician psychologist' religious and spiritual orientations and their practice of psychotherapy, "Psychotherapy" 27 (1990), pp. 72-78.
  21. Smith S., Exploring the Interaction of Trauma and Spirituality, "Traumatology" 10 (2004) 4, pp. 231-243.
  22. Tadeschi R.G., Calhoun L.G., The Posttraumatic Growth Inventory: Measuring the Positive Legacy of Trauma, "Journal of Traumatic Stress" 9 (1996) 3, pp. 455-471.

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Authors
Šeremet, A.
Affiliations
Catholic University of Croatia (HR)
Corresponding author
Šeremet, Ana
ORCID
Šeremet, Ana
Venue
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
Publisher
Pontifical University of John Paul II in Krakow
Published
2023-09-29
Volume
13
Issue
2
Pages
167-183
ISSN
  • 2083-8018 (ISSN-L)
  • 2391-6559
DOI
10.15633/pch.13210
OpenAlex
W4387187359
Cited by
0
References
19
FWCI
0.00
Type
journal article
Language
en
Open access
Licence
Locations
  • The Person and the Challenges The Journal of Theology Education Canon Law and Social Studies Inspired by Pope John Paul II (publishedVersion, cc-by)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion, cc-by-sa)
Topics
  • Social Sciences › Health › Religion, Spirituality, and Psychology
  • Social Sciences › Arts and Humanities › History › Catholicism and Religious Studies
  • Social Sciences › Arts and Humanities › Religious studies › Contemporary Christian Leadership and Education
Keywords
trauma, spirituality, spirituality and healing

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