Forgiveness has a connection to religion and spirituality. Yet, little is known about how religious and spiritual people actually forgive. The present study investigated how religion and spirituality are used to make sense of forgiveness. The narratives of seven interviewees were chosen for close analysis of their experiences of forgiveness. McAdams's life story interview method and narrative analysis were applied. Five themes were formulated: (1) forgiveness as Christian duty, (2) forgiveness as God's miracle, (3) forgiveness through praying, (4) forgiveness through God's sacrifice, and (5) forgiveness as God's mercy. The findings indicate that God was important to the interviewees and supported their forgiveness process. Subthemes of revenge and justice suggest that sometimes forgiveness and revenge motives may be intertwined. Forgiveness was a divine process for the participants, and some felt that they would not have been able to forgive without God. Attributing forgiveness to God may serve the forgiveness process.

The Bhagavad Gita is a well-known and deeply respected ancient text from the Indian subcontinent. It is widely regarded as a storehouse of spiritual knowledge. This article explores the different ways in which psychologists have approached the study of the Gita and the extent to which it has been acknowledged as providing concepts that can contribute to the creation of mental well-being in modern times. It is important to understand the status accorded to the Gita within psychology and the contributions it can make to the growth of the psychological sciences. Psychology as we know it today developed largely within the academic institutions of Europe and North America and began its steep rise to recognition and fame largely in the first half of the 20th century. Western 'scientific' theories, concepts, and writings were carried to and widely disseminated in countries with diverse cultures. In this process indigenous, cultural and philosophical forms of knowledge that could have been incorporated into the evolving discipline were largely ignored or marginalized. The time has come to begin an exploration of such resources to assess how they can contribute to enhancing psychology's acceptance in different parts of the world. Given psychology's wide base of applications, it would be beneficial to explore its links with the message of the Bhagavad Gita. This study presents an analysis of 24 articles on the Bhagavad Gita that are of psychological significance and have been published in the last 10 years (2012-2022). Three themes addressing the ways in which this text has been approached by contemporary psychologists were elicited: (1) comparisons with modern psychotherapy, (2) preludes to modern psychological concepts and (3) potential for building well-being and resilience. In addition to this analysis, the article explores a powerful message contained in the Gita around seeking support for mental health issues, a message that has not been widely recognized to date.

COVID-19 ushered in a period of uncertainty and insecurity. It has affected the mental well-being of all, but certain groups are more vulnerable, including adolescents. Adolescence is a period of transition from childhood to adulthood in which the mental domain is still developing. The pandemic has had an adverse effect on the mental well-being of adolescents. Their normal routines are severely affected by the pandemic and related restrictions. There is a need for a coping mechanism or resources to empower this group of people. Spirituality has salubrious effect on all dimensions of health. The concept of spirituality is closely related to yoga and positive psychology. The article describes the similarities between yoga and positive psychology. It further posits that spirituality is closely related to yoga and positive psychology. The article also argues that both yoga and positive psychology could be useful in improving the mental dimension of health in adolescents in the COVID-19 era. A thorough study of the literature helped the authors to conclude that yoga and positive psychology definitely enhance mental well-being. The tenets of yoga and positive psychology can be incorporated into the daily regimen of children and adolescents to increase their resilience and mental strength. Further studies with robust study designs could ascertain the benefits of such measures.

Resiliency in athletes is related to effective coping strategies. Expectedly, during the COVID-19 pandemic, this attribute was highlighted in collegiate football players. To date, the relations among locus of control (LOC), strength of religious beliefs (i.e., religiosity), and resiliency in collegiate football players have not been explored in the literature. Exploring the relation of LOC and religious beliefs to resiliency may shed light on avenues to foster resiliency in football players, which in turn can determine players' behaviors, performance, and actions during adverse times. The purpose of this study was to gain a more in-depth understanding of the relations among LOC, religiosity, and resiliency in NCAA Division II football players at a public university located in the southwestern United States. A structured online survey containing the Rotter's Locus of Control Scale (Rotter in (1), 1-28, 1966), the Santa Clara Strength of Religious Faith Questionnaire (Plante & Boccaccini in (6), 429-437, 1997), and the Conner Davidson Resilience Scale (Connor & Davidson in (2), 76-82, 2003) was completed by 91 Division II football players. Statistically significant correlations were found between LOC and resiliency ( = -.42) as well as religiosity and resiliency ( = .26). Regression analysis indicated, on average, that football players with greater internal LOC and higher strength of religious beliefs had a higher level of resiliency than players with higher external LOC and lower strength of religious beliefs.

This study considers the relationship between dreaming and race in light of the public protests following the murder of George Floyd on May 25, 2020. Findings are presented from an online survey about dreams and the Black Lives Movement (BLM) gathered from 4,947 demographically diverse American adults sampled between June 15 and June 19, 2020. The results show that the people most likely to have dreams about the public protests were those who support BLM, who are highly educated, and/or who have high dream recall. The dreams themselves tended to be anxious, fearful, and nightmarish, with several recurrent themes: references to George Floyd, participating in protests, threats to one's home, concerns about the pandemic, and conversations about BLM. The findings of this study contribute to a growing research literature showing that dreams, dream recall, and dream sharing can vary significantly depending on people's racial, ethnic, and cultural backgrounds. This study also provides new evidence that dreams have meaningful content relating directly to current events and public affairs. Practical implications for therapists and pastoral counselors are discussed.

The COVID-19 pandemic has created profound upheavals in today's society, accompanied by psychological effects. The discomfort experienced during the pandemic accompanied by the increased availability of time has offered many people the chance to reconnect with their spiritual dimension, which is considered a vital resource in managing the stress produced by the perception of risk to their health. This study addresses the motivations that led research participants to choose to receive spiritual support via a 10-week training. The work also explores the changes perceived by the participants as they overcame the difficulties resulting from the pandemic. The research involved nine people between the ages of 19 and 59 who took part in an online experience focused on the spiritual dimension. Almost all the participants came from an area in Northern Italy most affected by the pandemic. A qualitative research design was used, with semistructured interviews designed to understand participants' views on the topic under investigation. The areas that emerged from the interviews concerned the motivations that led the participants to choose a spiritual support process, the role of spirituality in daily life, and the changes participants experienced after the conclusion of the experience related to managing the stress caused by the pandemic. In agreement with the existing literature, the results show that spiritual support can be useful in counteracting the negative effects of the pandemic, producing improvements in the quality of life.

Spirituality may be a key factor in reducing the negative psychological effects of traumatic events and a means by which the experience of grief can be processed. The objective of the present research is to assess whether and how spirituality provided concrete support in those who lost a loved one during the COVID-19 pandemic. The participants are 8 people from the most affected cities in northern Italy. They were interviewed in depth, the interviews were transcribed and the texts were analyzed through Interpretive Phenomenological Analysis. The results show that spirituality has been found to be a protective factor with regard to the processing of grief in crisis situations such as the COVID-19 pandemic, in particular with regard to the belief that the deceased loved one is now in an otherworldly dimension. In addition, the celebration of a funeral rite offers support to the grieving person in the early stages of mourning thus laying the foundation for a healthy grieving process. It is therefore important to support individual spirituality, which can be a useful tool for processing the traumatic experience, especially in difficult times such as the COVID-19 pandemic.

Spirituality has ascendant value during times of adversity. Religious activities have beenfound to increase spirituality, and therefore might be considered a coping resource for the individual. The present research aims to explore participants' experience in an online Catholic prayer group in northern Italy that was held throughout the period of COVID-19 social restrictions. The group comprised 16 Catholic individuals aged 34 to 85, who were interviewed in writing following a protocol of four open-ended questions. The results reported four main thematic areas: (1) the benefits of the spiritual journey while coping with the pandemic; (2) the potential of the online setting; (3) the challenges of the online setting; and (4) the bond with God and how it evolved during the pandemic. The findings confirm the valuable contribution of the on-line group religious activity to the participants'    wellbeing, particularly during the time of social distancing.

This article builds on an address delivered in New York City in March of 2020 to the National Conference of the College of Pastoral Supervision and Psychotherapy, a professional society of clinical pastoral educators. Interweaving narrative reflections of noted authors, poets, filmmakers, and other artists with pastoral theological literature and recent genetic and social scientific research, the essay explores parameters of the soul or psyche as comprising the unique center of the self. It invites readers to a recovery of soul by means of arduous acts of introspection-revisiting lost childhood wonder, hope, memories, and dreams-and an embrace of pluralism and individual difference.

Shunning and ostracism have severe impacts on individuals' psychological and social well-being. Members of Jehovah's Witnesses are subject to shunning when they do not comply with the stated doctrine or belief system. To investigate the effects of shunning, interviews with 10 former Jehovah's Witnesses, ranging in age from 20 to 44 years old, were conducted; six male, six White, one Native American, one Black, and two Latinx. Transcripts were analyzed with interpretative phenomenological analysis for narrative themes pertaining to their life after exclusion from their former faith using the context of Jehovah's Witnesses culture. Results suggest shunning has a long-term, detrimental effect on mental health, job possibilities, and life satisfaction. Problems are amplified in female former members due to heavy themes of sexism and patriarchal narratives pervasive in Jehovah's Witnesses culture. Feelings of loneliness, loss of control, and worthlessness are also common after leaving. The culture of informing on other members inside the Jehovah's Witnesses also leads to a continued sense of distrust and suspicion long after leaving.

The covid-19 pandemic caused a significant change in how active members of Christian churches in the Czech Republic perceive and use technology to address their religious needs. Physical presence in worship, sacred spaces, and communities used to be almost the sole means of religious practice of Czech Christian believers before the pandemic. Technologically mediated services suddenly became the almost exclusive medium of content distribution (worships, readings, sermons, prayers), contact, and communication among believers. This study aims to understand the diversity of technology perception of Christian believers active in official Christian churches in the Czech Republic in their religious practice in respect of various technologically transmitted religious services before and during the covid-19 pandemic with potential impact on post-pandemic times. The qualitative research method of in-depth semi-structured interviews with 117 Czech Christian believers and 16 clergy representatives, all active in official Christian churches in the Czech Republic, and data gathering method (3 age cohorts in data collection team, 6 churches, and 8 regions) aim to map in complexity the evolution of their perceptions. The research took place from March-April 2021. Research outcomes show the breadth of the perception of the technologically mediated religious services during the pandemic. Unexpected exposure to technologies made many Christian believers re-evaluate how they perceive the role and contribution of new technologies to their spiritual lives. The findings help predict changes in the use of technology in Czech Christian faith communities. Understanding the diversity of perceptions may help churches establish communication strategies that reflect the current needs of their believers.

The present study investigated the impact of differentiation of self as an emotion regulation strategy on work and family conflict, ministerial job satisfaction, and burnout for pastors. Specifically, does differentiation of self provide a psychological resource for pastors coping with the experience of burnout as emotional exhaustion, given the unique social context of the pastor's family and the role emotional labor has in causing burnout in social service professions? A unique aspect of the pastorate is the pastor's family's social context of living with the congregation. Due to this unique social context, work and family conflict were investigated as predictors of pastoral burnout. A sample of pastors ( = 164) was surveyed to investigate the impact of differentiation and job satisfaction on personal and work-related burnout. Findings suggest that differentiation of self provides a resource against the personal experience of burnout, while ministerial job satisfaction buffers pastors against work-related burnout.

Deaths caused by COVID-19 have affected bereaved family members in several ways, including the inability to perform funeral rites and rituals. Understanding the dynamics and experiences of death and funerals of bereaved families and mortuary workers can lead to improvements in funeral services and the provision of social support for the affected families and mortuary workers. This study aimed to capture the experiences of mourning family members in Indonesia who lost a loved one due to COVID-19 and of mortuary workers who performed funerals according to COVID-19 protocols. Ten family members and 12 mortuary workers living in West Timor, Indonesia, were interviewed using a semistructured interview approach. Findings of the study show that mortuary workers were able to strictly implement the new funeral protocols. However, the rushed nature of these funerals led to resistance from families and prevented bereaved families from performing the usual cultural and religious funeral rituals. This, combined with stigma from their neighbors, led these families to have poor psychological wellbeing.

This article examines how family rejection, religious/spiritual violence, homelessness, adverse school experience, interpersonal violence, and other experiences common among LGBTQ+ people and communities can be reframed as part of a stress-trauma continuum. The pressures and compulsions of white heteropatriarchal society (e.g., of identification, heterosexuality, monogamy, gender expression, etc.) harm us all, yet uniquely expose LGBTQ+ folks to a life of surveillance, stigma, prejudice, erasure, regulation, discipline, and violence. Multiple social psychologists have elucidated how the social conditions of white cis-heteropatriarchy thus engender a kind of chronic stress unique to LGBTQ+ populations (c.f., Meyer, 2013), a stress which accumulates. That accumulation can be understood as , which falls on a continuum of the stressful to the traumatic, depending on the availability of social supports, access to resources, and coping mechanisms. This article follows historical efforts in the LGBTQ+ community to depathologize trauma by contextualizing the LGBTQ+ lived experience in terms of a stress-trauma continuum. This shift nuances trauma as not only an individual experience but perhaps more importantly as a simultaneously neurobiological sociocultural experience. Therefore, such a framework helps us examine not only the violence of current social conditions, but also the experiences of and related to the threat against queer futures and the absenting of queer pasts. This article concludes with several proposals for the spiritual care of queer and trans lives whose experiences fall along this stress-trauma continuum.

Racism, eco-violence, and myriad sociopolitical and interpersonal injustices continuously injure individuals, communities, and the globe, thereby challenging the human capacity to endure. The prevailing biomedical model of trauma, with its emphasis on pathology, fails to acknowledge the traumatic nature of these diffuse and pervasive injuries. The disciplines of spiritual and pastoral psychology are uniquely poised to reconceptualize trauma and reframe it as part of a stress-trauma continuum, given the way trauma can engender great suffering as well as resistance and the possibility of transformation. This perspective eschews the sentiment, ubiquitous in popular culture, that everything stressful is traumatic as well as the notion that "true" trauma is delimited by the (DSM-5-TR). This article posits a strength-based approach to trauma that contextualizes our societal negativity bias within spiritual values of hope, (post-traumatic) growth, and (possibly) resilience while not diminishing the very real suffering, even despair, that emerge from trauma of all kinds.

The coronavirus disease 2019 (COVID-19) pandemic and the related lockdown measures have had intense negative impacts on the psychological well-being of both adults and children. Among such impacts is a significant increase in mortality salience and changes in how people deal with grief and losses. This qualitative research used semi-structured interviews with 23 Italian parents to draw insights on the impact of the pandemic on children aged 5-15 years with regard to their representation of death and the eventual role that family spirituality/ religiosity played in helping them understand both the concept of dying and possibly the pandemic itself. From the data analysis, four main thematic areas emerged: "Lockdown experience," "Fears and worries related to COVID-19," "Emergence of thoughts on the process of dying," and "Representation of death and the impact of religious beliefs." The participants highlighted how stressful the lockdown measures have been for their children and the anxiety that their children have experienced because of fears related to the pandemic. The interviews also surfaced how living in a religious family has contributed significantly to shaping children's representation and understanding of death and sometimes even helped both the parents and their children to face difficult moments such as those caused by the pandemic.

Like God, humans are always on the move. Migrating people reflect the of God the Earthroamer. Unlike God, humans do not always move with freedom as geopolitical forces, from societal disintegration to war and climate change, force migration. The experiences within migration reflect elements of a "personal knowledge" (Michael Polanyi). This essay recognizes that much of the migrating experience may escape verbalization, which not only impacts migrating people but also the scholars and researchers studying migration. Drawing on narratives in the Judeo-Christian tradition, the essay identifies seven pastoral-theological polarities to describe the migrating experience: Anticipation and disappointment; trouble and restoration; curse and blessing; at home and being a stranger; becoming and continuity of being; articulation and silence; and alone and in . These themes are illuminated by pastoral-theological, cultural, psychological, and psychodynamic theories.

While a large body of research literature has explored the assessment, treatment, and prevention of worker burnout, much less research has focused on the unique issues associated with burnout in religious organizations, especially within the Roman Catholic Church. Catholic Church employees, whether clerics or laypersons, are embedded within a 2,000-year-old global hierarchical structure and organization that is unique in that it includes clerics with vows of chastity, obedience, and often poverty as well as ongoing crises related to clerical sexual abuse scandals, significant financial stressors, and a faith tradition that often overvalues sacrifice and suffering. The purpose of this brief article is to highlight burnout issues among Roman Catholic Church employees and offer principles and strategies for recognizing, treating, and avoiding burnout among these professionals. Five key principles for burnout management as well as several case examples are also presented.

The COVID-19 syndemic has raised many unanswered questions about the most important values in human life. It has revealed  the limits of looking at mere survival and ignoring closeness, spirituality, and "connectedness". Spiritual accompaniment, in contrast, is a valid therapeutic tool for individuals suffering from  life-threatening diseases, allowing a real recovery of the transcendent dimension of existence which retrieves one's relationship with the mystery, and reintegrates illness and death within one's horizon of thought. According to this vision, in the field of healthcare, people experienced in spiritual accompaniment may support patients through their disease journey by strengthening  their resilience; this was extended in 2020 with telematic assistance, to patients with COVID-19, with very positive results. This gave impetus to the project to rebuild a rural village, suitable for pursuing the principles of green therapy (also known as echotherapy) in order to host patients in various stages of life-threatening illness  who wish to deepen their spiritual search by receiving expert, non-confessional spiritual accompaniment, by living side by side with families and resident monks; there will also be a hospice oriented towards spiritual assistance, to accommodate patients in advanced stages of illness. The spiritual accompaniment proposed here is centered on meditation and is part of a historic tradition, although it is promoted with language adapted to the modern era. This has for decades helped many people following this path.

Clergy play significant leadership, educational, and caregiving roles in society. However, burnout is a concern for the clergy profession, those they serve, and their families. Effects include decreased ministry effectiveness, lower sense of personal accomplishment in their role, and negative impacts on quality of family life and relationships. Given these risks, knowledge of the nature of Christian clergy's current resilience and well-being in Canada may provide valuable intelligence to mitigate these challenges. In summary, the purpose of this research was to describe and analyze the status of clergy resilience and well-being in Canada, together with offering focused insights. Resilience and well-being surveys used by the co-authors with educators and nurses were adapted for use in this study. This instrument was developed to gain insight into baseline patterns of resilience and well-being and included questions across seven sections: (1) demographic information. (2) health status, (3) professional quality of life, (4) Cantril Well-Being Scale, (5) Ego-Resiliency Scale, (6) Grit Scale, and (7) open-ended questions. The findings provided valuable insights into clergy well-being and resilience that can benefit individual clerics, educational institutions, denominations, and congregations. The participants' current resilience and well-being included high levels of resiliency, moderate grit, and satisfaction with health and wellness. Other significant findings included the impact of congregational flourishing and age. This study found that clergy well-being and resilience was doing well despite the increased adversity of the COVID-19 pandemic. Implications of this study are that clerics may need unique supports based on their age and also whether they serve in a congregation they perceive as flourishing.

The growing interest in spirituality has enabled numerous avenues of pastoral counselling support, which can be a useful resource for improving quality of life in the context of significant social deprivation. The aim of this research was to investigate the role of the spiritual dimension of pastoral support interventions created to help the inhabitants of a strongly deprived territory in Southern Italy during the COVID-19 pandemic. Eight people between the ages of 28 and 67 took part in the study. A qualitative research design was applied via online interviews with the participants, who were operators of a pastoral counselling service located on the outskirts of a suburban town. The main emergent themes were the importance of religiosity and spirituality in the lives of the participants, the role that these two aspects play in the lives of those who carry out activities devoted to helping others, and the ways in which these dimensions are used within support programmes responding to the needs of an area characterized by socioeconomic and psychosocial problems. The interviews revealed how pastoral counselling can be useful in situations of stress in highly deprived areas.

There are over 26 million refugees worldwide, and the majority are Muslims who hail from diverse cultural and geographical backgrounds. It is widely recognized that refugees are at high risk for mental health concerns and are in need of cultural and psychological adaptations to improve their well-being. Given the paucity of data in religio-spiritual adaptation using psychological interventions, the authors propose developing a religio-spiritual training resource that could help humanitarian aid workers and other professionals understand the needs of displaced Muslim refugees (Al-Nuaimi & Qoronfleh, 2020). Here, the authors present a religio-spiritual model that uses evidence-based psychological interventions to provide transcultural religiously and spiritually driven psychological care for displaced Muslim refugees.

Several researches in scientific literature analyze the theme of Muscular Dystrophy (MD), As well as many others focus on the theme of the Covid-19 pandemic; however, there is a rather limited number of studies that analyse how the pandemic has affected the life of people suffering from MD, especially during the time of the first lockdown in the spring of 2020. The present study has applied a qualitative research design with the aim to investigate how patients with MD have lived the social restrictions imposed for the contagion containment and whether the assistance of associations for their support has contributed to make the participants feel closer or more distant from the spiritual dimension. The analysis involved 12 participants, and they were presented with a semi-structured interview. The data obtained from the interviews have been analysed through a thematic analysis from which 4 thematic areas have emerged: (1) the impact of the pandemic on an emotional level; (2) the illness management and the role of family; (3) the role of the associations; (4) aspects related to spirituality. The crucial role that the closeness of family and the activities promoted remotely by the associations for patients' support has emerged, since they have allowed the participants to feel united by something beyond, to discover new aspects of themselves, to give more value to Life and to move closer to their spiritual dimension.

Human-induced climate change is fast becoming a climate emergency as we near an irreversible point of no return. In our anthropocentric quest to have dominion over all the earth, we are putting all of life at risk, including human life and civilization. The introduction of collapsology serves as a reality check for better understanding the severity and urgency of the present crisis. Moreover, because of the deleterious effects of environmental racism and classism, there can be no climate justice without racial justice as well. It is hoped that in the end there will emerge a more informed pastoral theology and, by extension, a more informed pastoral and spiritual care, guided by the findings of climate science.

A student asked, "What is pastoral care amid the COVID-19 pandemic?" The student and the professor embarked on a conversational journey to explore the layers of suffering during the pandemic that prompted the question and to interpret the neoliberal characteristics of the relational pains in the experience. Through the participatory case study of this conversation, this article puts the pandemic experience of the student in dialogue with the Matthean passage on the vineyard workers to expose the limits of the neoliberal rationality that feeds into the suffering during the pandemic. The ensuing theological reflection culminates in a conversation about the understanding of the Matthean evil eye, Emmanuel Levinas's understanding of the face, and Bruce Roger-Vaughn's concept of third-order suffering. The reflection concludes with an answer to the question about pastoral care during COVID-19.

Some chaplains and pastoral caregivers may regard political conversation in a care encounter as a distraction from spiritual work or a transgression of our professional role or ethical code. Yet politics is very often an expression of values that can shape a care recipient's self-image, impact spiritual and emotional well-being, and humanize or dehumanize others. Recontextualizing political references in a care recipient's personal and social history can reveal grief beneath grievance, trauma in need of healing, and sources of meaning and strength; hence, it is possible to integrate a care recipient's politics into a spiritual assessment and plan of care. It is all the more important that we do so conscientiously at a time when care professionals are taking seriously, and sometimes wrestling with, the ethical demand for anti-racist witness and its relationship to our commitment to "meet patients where they are." In order to provide ethical and effective interventions, we must first consider our own social location insofar as it impacts relationships and use of self. This article provides a framework for doing so as well as several suggestions for clinical practice.

This article outlines the results of a three-month-long community letter-writing and letter-sharing project called "Viral Epistolary" (VE), which we completed online in Italy during the first wave of COVID-19 lockdowns. In it, we collected 340 digital letters from all over the country and connected thousands of people through epistolary exchanges. We used the genre of letters as a mediating, meaning-making, and (auto)biographical tool whereby people could share their experiences of domestic isolation and physical distancing, thus creating a community of support. Based on a well-documented understanding of meaning-making as a core human endeavor, especially in times of social disruption and personal crisis, this article frames sense-making as a transcendental and even spiritual process that yields broad principles for organizing life. Thus, the research adopts a psychosocial perspective on spirituality and applies thematic analysis to qualitatively analyze written narratives. The results reveal that many respondents underwent a three-part, not-necessarily-sequential process of collapsing, self-distancing, and transcending during lockdown, which allowed them to rearrange themselves according to the new total social fact of the pandemic. Through this process, respondents negotiated themes of semiotic crisis, striving for meaning, and beyond meaning (the essential). Finally, the article discusses the role of meaning as a transcendental component of psychosocial meaning-making coping processes and tries to highlight how shared writing experiences can stimulate personal and communal healing processes in the wake of social crises.

During the pandemic years of 2020 and 2021, Melbourne in Australia endured one of the longest lockdowns in the world. Although the severe restrictions for faith communities in particular posed many setbacks, new opportunities for worship were experienced. This paper focuses on a research project that explored hope, grace, and resilience during COVID-19 in Melbourne. A total of 106 participants from a variety of Christian denominations in Melbourne completed an online survey in relation to the notion of grace. Thematic analysis of the qualitative data was employed to explore the lived experiences of the participants. Two overarching themes-God's grace offers favour, and God's grace provides strength and builds resilience-are discussed. The findings indicate that while grace is bountiful through faith, it can also be found in unexpected places within faith settings and the wider community. While generalizations from this study cannot be made to other faith communities, recommendations are offered in relation to ways in which 'church' may be experienced in 2022 and beyond. The study showed that "there is 'plenty' of grace". Its transformational power offers hope and builds resilience as God's grace "is not a limited commodity!"

Mental illness is a prevalent concern that affects Christian churches in North America in significant ways. Previous studies on the relationship between mental illness and the church have found that beliefs and practices within the church can contribute to stigma towards people with mental illness. Yet, the typical experience of people with mental illness who attend church has been found to be positive, suggesting that there are considerable resources within the church for supporting those who experience mental health problems. One such resource is the concept of hospitality, which promotes a sense of belonging for those with mental illness in the church. This qualitative study advances the construct of hospitality as a helpful paradigm for addressing mental health needs within the church, capturing perspectives and practices that are currently in place or seen as necessary by church attendees. The study methodology also emphasized the need to incorporate cultural considerations that are appropriate for the racial and ethnic make-up of particular churches. Semistructured focus group interviews were conducted with participants from eight churches that were either predominantly African American, Asian American, Latinx, or multi-ethnic. Findings resulting from content analysis of transcripts indicated that hospitality was a broadly helpful construct for addressing mental health concerns in the church, though some cultural differences existed in the understanding and application of hospitality. Both the interface of the findings with the existing scholarly literature and the relevance of findings for church leaders are discussed.

The balanced affect model of psychological well-being conceptualises positive and negative affect as two separate continua and well-being as the function of these two entities. The COVID-19 pandemic lasted over two years in the United Kingdom and initially caused widespread declines in mental health and well-being. This paper tests whether such declines continued or stabilised as the pandemic lockdowns persisted. The psychological well-being of a religiously committed sample was assessed by perceived changes in affect balance (a function of negative and positive affect) using The Index of Affect Balance Change (TIBACh) from the first to the third COVID-19 lockdowns in the Church of England. The 2020 sample in the first lockdown comprised 792 stipendiary parochial clergy and 2,815 laity who were not in licensed ministry in the Church of England. A repeat survey in the third lockdown in England in 2021 collected responses from 401 equivalent clergy and 1027 equivalent laity. Both clergy and lay people showed increased proportions reporting lower positive affect and increased proportions reporting higher negative affect in the second survey, suggesting psychological well-being had continued to deteriorate as lockdowns persisted.