Peter la Cour

Research on meaning-making and health in secular society: Secular, spiritual and religious existential orientations

This article proposes a framework of concepts for the field of existential meaning-making in secular cultures such as those of Northern Europe. Seeking an operational approach, we have narrowed the fields components down to a number of basic domains and dimensions that provide a more authentic cultural basis for research in secular society. Reviewing the literature, three main domains of existential meaning-making emerge: Secular, spiritual, and religious. In reconfirming these three domains, we propose to couple them with the three dimensions of cognition (knowing), practice (doing), and importance (being), resulting in a conceptual framework that can serve as a fundamental heuristic and methodological research tool for mapping the field of existential meaning-making and health. The proposed grid might contribute to clearer understanding of the multidimensional nature of existential meaning-making and as a guide for posing adequate research and clinical questions in the field.

Existential and religious issues when admitted to hospital in a secular society: Patterns of change

Situated in a secular culture, this study examined the relationship between four dimensions of health and a number of existential, religious, and spiritual/religious practice variables in questionnaires sampled from 480 Danish hospital patients. Illness dimensions were: self-rated health, severity of illness, illness duration, and recent changes in illness. The results indicated the youngest age group (<36 years) to be the most active on all existence/religious/practice variables. Small overall correlations were found between the illness dimensions and existential/religious/practice variables, but results had underlying complex patterns. The dimension of severity of illness showed the most consistent results in the expected direction: the worse the illness, the more existential/religious/practice activity, but very different patterns were found for men and women. Men generally had low levels of existential/religious/practice issues, when illness was not severe, but levels heightened when illness turned worse. The opposite was the case for women who had overall higher levels, when illness was not severe, but unexpectedly lost interest and activity when the illness grew worse, especially regarding the religious faith variables. When illness turned to the better, women (re)gained religious faith. The illness duration of 1–3 months showed to be the most sensitive period for the existential/religious/practice variables involved. The patients’ experience of change in existential/religious/practice issues and the actual measured change pattern did not always follow each other. The findings might contribute to clinical reflection and planning in health care settings in secular societies like in Scandinavia.Situated in a secular culture, this study examined the relationship between four dimensions of health and a number of existential, religious, and spiritual/religious practice variables in questionnaires sampled from 480 Danish hospital patients. Illness dimensions were: self-rated health, severity of illness, illness duration, and recent changes in illness. The results indicated the youngest age group (<36 years) to be the most active on all existence/religious/practice variables. Small overall correlations were found between the illness dimensions and existential/religious/practice variables, but results had underlying complex patterns. The dimension of severity of illness showed the most consistent results in the expected direction: the worse the illness, the more existential/religious/practice activity, but very different patterns were found for men and women. Men generally had low levels of existential/religious/practice issues, when illness was not severe, but levels heightened when illness turned wo...

Six Understandings of the Word 'Spirituality' in a Secular Country

Spirituality is a growing research theme, especially in relation to health issues. The term is often poorly defined and ones understanding is often so broad that it becomes a mere frame word devoid of meaning. In this study, we asked 514 adult Danes about their understanding of the word ‘spirituality’. Factor analysis of the answers resulted in six different understandings of spirituality: (1) positive dimensions in human life and well-being; (2) New Age ideology; (3) an integrated part of established religious life; (4) a vague striving, opposed to religion; (5) selfishness; and (6) ordinary inspiration in human activities. It is concluded that a common understanding of the term spirituality does not exist, at least in a modern secular setting. Suggestion for future research is that the term spirituality is not used without an indication, notions or keywords of what is meant by the term in a specific context.

What brings meaning to life in a highly secular society? A study on sources of meaning among Danes

This study presents psychometric properties of the Danish version of the Sources of Meaning and Meaning in Life Scale (SoMe-Da) and associations to socio-demographic and religious characteristics. Participants were 554 Danes, 66% women ranging in age between 15 and 91 years. Exploratory factor analysis (EFA) suggested a five factor structure for the 26 sources if meaning. Construct validity within the SoMe-Da and between mental health variables were established. Generativity associated most strongly with meaningfulness followed by spirituality, attentiveness, and explicit religiosity. We found religious characteristics to be more strongly associated with meaningfulness than socio-demographic variables. Finally, we found distinct patterns of preferred sources of meaning between Christians, agnostics, and atheists. Christians and agnostics seemed to be more motivated by self-transcendance, whereas atheists may be more motivated by self-actualization. Results indicate that the SoMe-Da appears to be a valid instrument for measuring the content and degree of personal meaning in life.

Religious Transformation Among Danish Pentecostals Following Personal Crisis and Group Psychotherapy: A Qualitative Study

ABSTRACT The aim was to explore transformations of religiosity experienced by Danish Pentecostals following a crisis and religiously integrated group psychotherapy. The study included semistructured interviews with 18 participants. The qualitative method of interpretative phenomenological analysis was applied for generating and analyzing the data-material. The findings suggested that all participants encountered a secondary religious transformation following the personal crisis or religiously integrated group psychotherapy. From a religious development perspective, however, the transformations following the crisis could not all be considered mentally healthy although the religious transformations facilitated by the group therapy were mentally healthy from both developmental and meaning system perspectives.