Regarding the situation of children of war and their experiences, religious oriented coping strategies (dream, ritual, believes, trust) are fully embodied in the individual’s life and in situations, which push beyond everyday understandings and limited personal and social resources. Thus, in War-traumata during childhood, people draw on religious solutions to problems from a more general orienting system that is made up of well-established beliefs, practices, attitudes, goals, and values (Pargament & Abu Raiya, 2007). Therefore, religious coping methods are concrete manifestations of religion in difficult times and stressful situations, and a complex, multifaceted phenomenon with multi-dimensional implications. People, when remembering traumatic childhood experiences, should, therefore, integrate it with their needs, goals, situations, and social context, preferably with professional helpers, who appreciate and encourage the individual religious (positive and negative) coping-resources, particular concerning meaning in life, theodicee, and spiritual connectedness with others (Pargament, Smith, Koenig, Perez, 1998). Therefore, researchers have to talk to people, get to know them, learn about their lives and faiths, and follow their concerns and difficulties over time; thus, they become able to deepen their knowledge, and to gain empathy, particular 4concerning
Regarding the situation of children of war and their experiences, religious oriented coping strategies (dream, ritual, believes, trust) are fully embodied in the individual’s life and in situations, which push beyond everyday understandings and limited personal and social resources. Thus, in War-traumata during childhood, people draw on religious solutions to problems from a more general orienting system that is made up of well-established beliefs, practices, attitudes, goals, and values (Pargament & Abu Raiya, 2007). Therefore, religious coping methods are concrete manifestations of religion in difficult times and stressful situations, and a complex, multifaceted phenomenon with multi-dimensional implications. People, when remembering traumatic childhood experiences, should, therefore, integrate it with their needs, goals, situations, and social context, preferably with professional helpers, who appreciate and encourage the individual religious (positive and negative) coping-resources, particular concerning meaning in life, theodicee, and spiritual connectedness with others (Pargament, Smith, Koenig, Perez, 1998). Therefore, researchers have to talk to people, get to know them, learn about their lives and faiths, and follow their concerns and difficulties over time; thus, they become able to deepen their knowledge, and to gain empathy, particular 4concerning