Dissertationen: „Spiritual“

1

Hollowell, Ulysses O. „Spiritual formation through spiritual disciplines and spiritual gifts“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Reade, Marina Mary. „Increasing Nurses' Spiritual Perspectives and Spiritual Care through a Spiritual Educational Program“. Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/301685.

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There are no protocols in the literature describing how spiritual care from nursing staff should be provided to a bone marrow transplant patient and their family. Although a majority of nurses think that routine spiritual care would positively impact patients, only 25% of patients have reported receiving spiritual care. Increased education has been associated with positive perceptions of spiritual care. The solution to this need will be researched through a secondary data analysis from pre/post surveys from implementation of an education program on spiritual care for BMT nurses. The hypothesis of this PI is that a spiritual education program will enhance spiritual perspectives in nurses and increase spiritually-focused nursing care with patients. The purpose of this PI is to determine if a spirituality training class for Bone Marrow Transplant nurses will increase nurses' spiritual perspectives and their spiritual care of patients. A second purpose is to examine the relationship between nurses' spiritual perspectives and extent of spiritual care at both pre- and post- educational program times. This study is a secondary analysis of a data set from a pre/post survey of BMT nurses who attended a spiritual education program. Nurses were surveyed using the SPS tool and a NSQ tool. The spiritual education program was a one day, six hour class that was taught by the research team, and divided into sessions. There were 43 BMT nurses who completed the class and the posttest one month after taking the class. The slight increase of scores from pre- to post- survey with the SPS suggests that the spiritual education program provided a slight enhancement of personal spiritual perspectives and assisted the participants to reflect and further develop their values and beliefs on spirituality. The hypothesis that a spiritual education program would increase the frequency of spiritual care that nurses provided to patients was strongly supported. These findings suggest that participating in a spiritual education program provides the nurse with information that will enable one to conduct spiritual assessments, become more comfortable developing an individualized patient spiritual care plan, and accepting that providing spiritual care is part of a nurse's job description.

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3

Sullivan, Brian Robert. „Spiritual Space“. Thesis, Montana State University, 2010. http://etd.lib.montana.edu/etd/2010/sullivan/SullivanB1210.pdf.

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This thesis will focus on designing a space for the "spirit"; the nonphysical, or invisible emanations of a person that compose human nature. My interest is in designing a space, universally appealing in effect, that will enhance the human spirit and raise the awareness of our ability to transcend, and create a connection with others and self.Â¹ This thesis will create a place that heightens or speaks to an "alternative state of mind in which one is overcome by, or perceives the presence, insight, or action of forces beyond self-limited consciousness.Â² This thesis design will investigate and create a place that allows people to connect with their individual spirit. This space will provide a place that appeals to all views of spirituality so that visitors will explore and enhance their own definitions of spirit, gaining a deeper understanding of a universal humanity. Â¹ Barrie, Tom, Julio Bermudez, Anat Geva, and Randall Teal. Architecture, Culture & Spirituality (ACS). Architecture, Culture & Spirituality (ACS). Web. http://faculty.arch.utah.edu/asc/. p.4 Â² ibid p.4

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4

Oguri, Joanna Ratna. „Applying all diligence from spiritual sloth to spiritual growth /“. Theological Research Exchange Network (TREN), access this title online, 2004. http://www.tren.com/search.cfm?p091-0055.

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5

Caminata, James P. „Spiritual formation restoring evangelical Christianity's spiritual influence in Italy /“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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6

Feathers, Jonathan Wayne. „Spiritual exercise experience“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0266.

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7

Welch, Lorrie V. S. „Enabling spiritual gifts“. Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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8

Rowan, Shirley Ann. „Promoting spiritual development“. Thesis, University College London (University of London), 2002. http://discovery.ucl.ac.uk/10020397/.

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9

Krasuski, Monika Anna. „Urban spiritual retreat“. Thesis, Virginia Polytechnic Institute and State University, 1997. http://hdl.handle.net/10919/53435.

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The design of this project - a religious retreat - although based on the form of a traditional monastery differs from it in its basic premise. The idea of monastic life is based on solitary contemplation and restricted social exchange, while a retreat places group interaction at its base. lt is a place where a community of persons shares time and thoughts, but also where each individual is given a space of his or her own to which to retreat when needing privacy. The retreat consists of three separate elements: a church, a dormitory complex and a "Unity House" that includes a library, and meeting and dining spaces. A massive travertine wall that divides public (profane) and private (sacred) spaces, is the main geometrical, focal and symbolic element to which the three buildings relate. In the design of this project the questions of what constitutes the necessary qualities of spaces in the structures designated for a religious purpose were explored. The design was approached with the understanding that for a project such as a religious retreat natural and man-made environments must be treated as one. Only then, design resources will allow for creation of harmonious, intimate and poetic spaces and give the retreat participants a chance to quiet themselves and experience the surroundings with all their senses.
Master of Architecture

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10

Narapanich, Pongpop. „The Spiritual Spa“. VCU Scholars Compass, 2004. http://scholarscompass.vcu.edu/etd/1367.

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It began with the desire to create a SPA that emanates perfect harmonic balance through architecture. What architectural solutions would synchronize the spiritual, mental, and physical elements of the SPA? The answers lie in the meaning of the term 'SPA'.SPA popularity has increased due to the population's craving for healthier lifestyles. Heightened awareness of the afflictions caused by poor health has led people to seek out the benefits of a positive physical and mental environment.Many commercial spas are designed to meet only physical needs and disregard important spiritual and mental factors that contribute to wellness of mind, body and spirit.The spiritual SPA integrates inner awareness and consciousness with the natural surroundings and addresses the relationship between interior architecture and SPA users. A peaceful atmosphere is created to aid in the development of inner awareness.Water plays an important role. The project is developed around water and emphasizes water as a symbol of tranquility. The spiritual SPA provides comprehensive services and physical wellness in a environment that enhances the complimentary therapies and treatments.

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11

Oden, Wesley D. „Preaching to spiritual generations connecting the sermon to a spiritually diverse audience /“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0619.

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12

Robertson, Linda. „THE SPIRITUAL COMPETENCY SCALE: A COMPARISON TO THE ASERVIC SPIRITUAL COMPETENCIES“. Doctoral diss., University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3864.

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Spiritual and religious beliefs are significant aspects of a person‟s worldview and have been well established within many disciplines as a resource for physical and mental health. Therefore, they are relevant topics for counselors. The governing bodies of the counseling profession support the discussion of these beliefs in counseling. To meet the ethical mandates for competency in this area, the Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVIC) produced the Spiritual Competencies. Despite these efforts, spiritual and religious material continues to be neglected in counselor training programs. In the absence of a formal measure of spiritual competency, curricular recommendations have been based more on speculation about what should be taught than on empirical evidence of students‟ deficits in spiritual competency. A further concern is that there is no existing measure to empirically evaluate the efficacy of this type of training. The purpose of this study was to meet these needs through the development of the Spiritual Competency Scale (SCS). The pilot instrument was administered to 100 participants at a southeastern secular university. The final study included 602 participants from 25 secular and religiously-based universities in 17 states across the nation. All participants were master‟s level students who were enrolled in mental health, community, school, marriage and family, and pastoral counseling tracks. The items were drawn from the literature and address each of ASERVIC‟s nine Spiritual Competencies. Content validity was establishing through item-competency consensus by an expert panel. A 6 factor oblique model was extracted through exploratory factor analysis and an item analysis supported the revised instrument. The pilot instrument yielded favorable test-retest reliability (i.e., .903) and internal consistency coefficients (i.e., .932). Cronbach‟s alpha for the 28-item revised instrument (i.e., .896) and for each of the resultant factors (i.e., from .720 to .828) was also satisfactory. There was no evidence of socially desirable response sets in either administration. The discriminant validity of the SCS was supported by this finding and through a contrasted groups approach. Students from religiously-based schools had significantly higher scores than their secular counterparts. There were also differences in scores based on a variety of demographic variables. The findings of this study support the use of the SCS to inform curriculum development, as a measure of training outcomes, and as a tool for the certification of spiritually competent counselors. Recommendations are made for future analysis of the psychometric properties of the SCS and the limitations of the study are discussed.
Ph.D.
Department of Child, Family and Community Sciences
Education
Education PhD

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13

Robertson, Linda A. „The spiritual competency scale a comparison to the ASERVIC spiritual competencies /“. Orlando, Fla. : University of Central Florida, 2008. http://purl.fcla.edu/fcla/etd/CFE0002422.

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14

Damore, Deborah Rose. „H.H.S.C. Spiritual Health Care Centre, integrated spiritual health care graduate academic programme“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape4/PQDD_0015/MQ55440.pdf.

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15

Faigin, Carol Ann. „Filling the Spiritual Void: Spiritual Struggles as a Risk Factor for Addiction“. Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1213626082.

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16

Yang, Victor Aicheng. „The Christian message and the Chinese intelligentsia spiritual crisis and spiritual reorientation /“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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17

Cogswell, Alan Dale. „Increasing spiritual engagement through a Samoan circle of process of spiritual sharing“. Thesis, Boston University, 2013. https://hdl.handle.net/2144/19826.

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18

Grant, Virgle R. „The practice of spiritual disciplines among Kentucky Baptist pastors who remain spiritually vital“. Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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19

James, Gary L. „CRM and spiritual care“. [Denver, Colo.] : Regis University, 2009. http://adr.coalliance.org/codr/fez/view/codr:25.

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20

Bowers, Donavan. „EDUCATION AND SPIRITUAL INTERNALIZATION“. Master's thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2929.

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A growing body of research has addressed the relationship between religiousness and spirituality. In addition, recent research focuses on the variations in definition and operationalization of the two concepts. Most of this literature examines spirituality as a construct under religion. Conceptualizing those who are spiritual but non-religious has received far less attention. This study uses recent data from the General Social Surveys to assess the relationship of those who are spiritual but not religious with education and a number of socio-demographic variables. The analysis shows that there is a positive relationship between one identifying as someone who is spiritual but secular and educational attainment. Directions for future research are discussed.
M.A.
Department of Sociology
Sciences
Applied Sociology MA

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21

Thompson, Sylvia A. „Spiritual abuse killing grace“. Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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22

Placer, Meredith Anne. „Spiritual transformation in prison“. Winston-Salem, NC : Wake Forest University, 2009. http://dspace.zsr.wfu.edu/jspui/handle/10339/42655.

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23

Pike, Stephen. „Spiritual direction for pastors“. Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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24

Walker, L. Brooks. „Shalom and spiritual maturity“. Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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25

Daniel, Greg K. „The Puritan ladder of meditation an explication of Puritan meditation and its compatibility with Catholic meditation /“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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26

Stinson, Joseph David. „Spiritual renewal through the development of spiritual lives of men in the congregation“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0622.

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27

Axnér, Maria. „Constructing Meaning with Spiritual Meditation : How spiritual experiences can influence psychological well being“. Thesis, Uppsala universitet, Religionspsykologi, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-194115.

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A qualitative method was used to explore the construction of meaning in relation to spiritual meditation and spiritual experience. Meaning was considered a pathway between spiritual experience and psychological well being. 8 semi-structured interviews were conducted with people who meditate and report having had spiritual experiences during meditation. A cultural analysis was employed to understand spiritual meaning in secular, postmodern Sweden. Meaning was analyzed using a theory of global meaning where the meaning system is made up of three aspects; beliefs, goals and affect. Spiritual meditation and spiritual experiences were used by the participants to construct meaning in all three areas of global meaning. Beliefs about a spirit world and the eternal nature of a soul were confirmed and experienced in spiritual meditation which provided meaning to life and raised self-esteem. The spiritual meditation also helped the participants find and strive for important goals in life, often related to personal growth.

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28

Kim, Kyung Eun. „Spiritual direction as a spiritual practice for reconciliation ministry : a personal reconciliation perspective“. Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/19901.

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29

Gaitanidis, Ioannis. „Spiritual business? : a critical analysis of the spiritual therapy phenomenon in contemporary Japan“. Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/1375/.

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In the last fifteen years and particularly since the rise to media stardom of self-proclaimed "spiritual counsellor" Ehara Hiroyuki, ―"the spiritual" (supirichuaru) has become a buzzword in Japanese popular culture. A look at the shelves of every bookstore reveals that by now, in Japan, almost anything can be ―"spiritual" (for example, spiritual spot, spiritual money, spiritual motherhood or spiritual cuisine). This "spiritual boom" has stemmed from the popularisation of what this study calls spiritual therapies, which correspond to the group of alternative therapeutic techniques that, in the West, are characteristic of the New Age Movement. Examples of spiritual therapy include past-life regression therapy, reiki, channelling and re-connective healing. The increase in demand and consumption of such techniques has recently attracted criticism from local researchers who warn against the pitfalls of the ―"spiritual business"; yet, so far, everyone has failed to take into account the voices of those who are supposed to gain from these transactions: the spiritual therapists. Using information collected during interviews with 68 practitioners and participant observation of spiritual therapy sessions and promotional fairs, this study argues that the popularity of the spiritual therapy phenomenon epitomises deeper changes in contemporary Japanese society. A critical analysis shows that, in order to avoid biased support for, or criticism against spiritual therapy, the phenomenon should be seen through its point de capiton, where the interaction of its four aspects, the business, the therapeutic, the ideological and the social, gives us a full and meaningful view. Consequently it becomes clear that spiritual therapy has developed according to the fundamental features of a globalising new spirituality culture and expresses the morality of the fundamental this-worldly-benefit-seeking character of Japanese religious culture, which is adapted to express the physiomorphic, ideological and socio-economic changes in contemporary Japanese society.

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30

O'Neil, Gale. „Spiritual formation an inward journey /“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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31

Reed, Nathan. „Beyond salvation“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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32

McGuire, Tammy. „Spiritual labor and spiritual dissonance in the total institution of the parochial boarding school“. Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/4381.

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Thesis (Ph. D.) University of Missouri-Columbia, 2006.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on August 6, 2007) Includes bibliographical references.

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33

Kow, Shih-Ming. „The impact of a spiritual leadership program based on spiritual disciplines on leadership competencies“. Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=9&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626351431&scaling=FULL&ts=1263920262&vtype=PQD&rqt=309&TS=1263920267&clientId=10355.

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34

Cooper, Jerry. „A study guide for spiritual warfare“. Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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35

Wong, Wing-fat. „The spiritual path for Buddhists“. Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31987357.

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36

Thomas, Richard Charles. „Sexual failure among spiritual leaders“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq22041.pdf.

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37

Muscant, Jason. „Truthful fiction and spiritual crisis“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ57676.pdf.

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38

Yeung, Kit-ting. „Spiritual care in nursing practice /“. View the Table of Contents & Abstract, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38295775.

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39

Wakaruk, Kathryn. „Spiritual development in the adolescent“. Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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40

Garza-Meza, Laura Elizabeth. „Photography as a spiritual technique“. Thesis, Pepperdine University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3558387.

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The purpose of this study is to compare the spiritual benefits of practicing photography to the spiritual benefits of practicing prayer, meditation and yoga. Benefits noted were divided into the 4 dimensions of being human: physical, emotional, intellectual, and spiritual. The study considers Mexican leaders' perceptions of photography as a spiritual practice. A total of 105 Mexican leaders answered surveys. Of the 105 leaders, 14 were professors, 30 were entrepreneurs, 46 were business executives and 15 were students and homemakers (listed as "other") varying in ages from 21 to over 61.

The design of this study is descriptive, while the study was quantitative in nature. In preparation for the study, the researcher gathered qualitative information regarding the benefits observed as leaders practice photography. These descriptive answers were then used to create the quantitative surveys for the study.

The data demonstrated that photography can be considered a spiritual technique. First, the spiritual benefits shown from practicing photography mirror, to a large degree, the spiritual benefits reported for practicing prayer, meditation, and yoga. The literature also supports the reported similarities; however, participants do not consciously recognize these benefits. Second, the 4 dimensions of being human (physical, intellectual, emotional, and spiritual) are divided into 5 factors: (a) physical well-being and better decision-making, (b) optimism in life, (c) interrelation with the environment and intellectual development, (d) relaxing, and (e) spiritual growth.

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41

Swinton, Valda. „The spiritual in counselling training“. Thesis, University of Manchester, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.526982.

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42

Wong, Wing-fat, und 黃榮發. „The spiritual path for Buddhists“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31987357.

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43

Chow, Hong-yu, und 周康宇. „Students' perception of spiritual development“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B42553970.

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44

Yeung, Kit-ting, und 楊潔婷. „Spiritual care in nursing practice“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B45012192.

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45

Wendall, Pamela S. „Clients' spiritual perspective of care“. Virtual Press, 2000. http://liblink.bsu.edu/uhtbin/catkey/1191724.

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Spiritual dimensions are an important focus for nursing care and nurses can be catalysts for spiritual care. The purpose of this descriptive comparative analysis is to examine the spiritual care needs as perceived by terminally ill clients, non-terminally ill clients, and well adults. The theoretical framework for this study is Leininger's "Cultural Care Theory" that supports the notion that spiritual care needs to be culturally congruent.Participants were obtained from a 225-bed hospital, hospice, home care, and a wellness program in a midwestern city. Permission was obtained from the hospital President, Vice President of Nursing, the directors of Hospice and Home Care, and the community's Wellness Program. The number of participants was 76. The process for the protection of human rights was followed.Findings were that terminally ill, non-terminally ill, and well-adults all agree that receiving spiritual care that is congruent with beliefs is important. The terminally ill clients rated spiritual needs higher than both non-terminally ill and well-adults. All groups rated the same in the persons from whom it was wished to receive spiritual care. Common themes of spiritual care desired from these persons for the terminally ill group was: pray for/with me and talk to me. For the non-terminally ill group it was: give me information, The understanding, and provide emotional and spiritual support. Finally, for the well-adults it was: listen to me, talk to me, be confident, and support me.No statistical difference between groups (.940) on the SPS. On the SPC, the terminally ill group was more satisfied (5.20) with spiritual support they were receiving than the non-terminally ill group or well-adults.It was concluded that regardless of the stage of illness, the same spiritual needs are prominent, all individuals have spiritual needs, and several types of interventions are preferred. It has been demonstrated in this study that prayer is the most sought after component of spiritual care among all three groups. Second to that would be someone to talk to and someone to listen to them.Implications call for nurses to facilitate spiritual care from family, friends, minister or priest, and hospital chaplain. This could be written into the plan of care by having the client describe the type of spiritual care they want to receive. Nursing Administration needs to work with nursing staff to define spirituality and religion and what they mean to the nurse.
School of Nursing

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46

Shaeffer, Adam Brent. „Spiritual formation in Tolkien's legendarium“. Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12325/.

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In this thesis, I demonstrate that a consistent and powerful imagining of spiritual formation shapes Tolkien’s legendarium, such that the world of Arda and its inhabitants are deeply marked by both dysformation and euformation, and this is not accidental. Because I am convinced that Tolkien’s fiction is “capable of elucidating truth,” I have focused on redescribing his world and characters in order to draw Arda’s deep formational dynamics to the surface. I show that his legendarium in general and The Lord of the Rings in particular are compelling tales of formational imagination. I have not focused on drawing out moral implications for the primary world (though I do suggest the shape some implications might take), but have focused instead on Tolkien’s sub-created world and allowed it to encourage our reimagining of formational possibilities. The first part of this thesis examines Arda in light of Tolkien’s theory of sub-creation, demonstrating how Arda’s marring offers a creative reimagining of sin and evil that shape the way he then imagines the potential for redemption. But Arda is more than just background; it has its own formational story in which the stories of characters moving toward euformation or dysformation make sense. In the second part of this thesis, I examine the formational journeys of Saruman, Gollum, and Frodo, demonstrating that each follows a path that shapes the way he interacts with the world. Where Frodo’s euformation makes him more like the Elves, Saruman and Gollum’s dysformation makes them like the orcs and wraiths respectively. Through their stories, Tolkien invites us to see Arda and its inhabitants as marred, yet capable of redemption. In attending to these things, I show that Tolkien’s work of formational imagination can be read as a distinctive contribution to the theological tradition and deserves a place within its conversations.

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47

Vu, Mai Chi. „Spiritual leadership : a Buddhist approach“. Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12773/.

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This study examines spiritual leadership from a Buddhist perspective in the context of a transitional economy: Vietnam. Vietnam is undergoing significant changes in blending traditional values with contemporary ones, which creates a complex and dynamic social setting for exploratory research. Changes include incorporating traditional spiritual practices and engaged Buddhism in the contemporary context. The study explores and examines how spiritual leaders in organizations interpret and enact Buddhist teachings and principles in Vietnam. The outcome of the preliminary quantitative study examining spiritual leadership in the context of Vietnam informs a mixed methods study in which the qualitative phase is guided by a critical-realist-informed grounded theory approach. This mixed-methods study explores how spiritual leadership is distinctively interpreted by organizational leaders who are Buddhist practitioners. The findings suggest that Buddhist-enacted leadership is a process of self-transformation and operates as a skilful means involving multiple leadership identities to flexibly and mindfully respond to contextual challenges. Context emerges as having a primary role in the understanding and application of Buddhist principles in leadership, manifested by the Buddhist concepts of impermanence, non-attachment, and wisdom. Buddhist-enacted leaders’ authenticity was challenged and moderated by the adoption of multiple identities, resulting in inconsistencies in leadership styles, the overall skepticism in Vietnamese society due to the lack of trust of the Vietnamese people as a result of the political and social features of the country’s regime, and the level of maturity of leaders in respect of Buddhist practices. The study introduces a Buddhist-enacted leadership model that contextualises spiritual leadership and reaffirms that neither the promotion of commonly known good practices nor any mimetic isomorphism of social responsibility or Western sustainability practices would be able to address the complex nature of a developing nation like Vietnam.

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48

Erasmus, Annelise. „Masters, slaves and spiritual sexuality“. Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/65548.

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49

Reis, Linda M. „Spiritual Assessment in Genetic Counseling“. University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1090644974.

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50

Bryant, Kenneth. „Parenting styles and spiritual maturity“. Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3062/.

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Relationships between parenting styles practiced in individuals' families of origin and the measurement of individuals' spiritual maturity in adulthood were studied. Relationships between gender and the authoritative (facilitative) parenting style comprised the main focus of the study. Participants for this study were recruited from a large, non-denominational Christian church located in north Texas. A total of 300 individuals were randomly selected. A total of 160 individuals filled out the demographic sheet, the Parental Authority Questionnaire (PAQ), and the Spiritual Assessment Inventory (SAI). Canonical correlation procedures were performed among the set of SAI scales measuring individuals' spiritual maturity (awareness, instability, grandiosity, realistic acceptance, disappointment, and impression management) and the set of PAQ scales that measure parenting styles (authoritative or facilitative, authoritarian, and permissive) of mothers and fathers. Conclusions about female and male students raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were varied. Female adults raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were not correlated in a positive manner with spiritual maturity. Male adults raised in homes characterized by fathers with an authoritative (facilitative) parenting style demonstrated significance at only a large observed p value and therefore, could not be reported. Male students raised in homes characterized by mothers with an authoritative (facilitative) parenting style were correlated significantly with spiritual maturity in one correlation at the .04 level of significance. In another correlation, at the .003 level of significance, male adults raised in homes characterized by mothers with an authoritative (facilitative) parenting style were not correlated. Some cautions were discussed regarding the findings, and directions for future research on parenting styles and spiritual maturity were discussed.

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