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Dissertations / Theses on the topic 'Spiritual direction'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

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

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2

Leibold, Robert Charles. "Spiritual direction and small group ministries." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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3

org, stephen truscott@fullnessoflife, and Stephen Austin Truscott. "A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070722.150153.

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This study explores the similar and different developmental influences that shape the practice of beginning and advanced spiritual directors. An examination of the contemporary literature on spiritual direction finds that in the main, two developmental influences shape the practice of contemporary spiritual directors: their capacity to adopt a contemplative stance towards their directees and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While the review highlights the presence of these two influences, the literature is deficient in understanding the similarities and differences in how these two influences shape the practice of beginning and advanced spiritual directors. To address the deficiency, this study reviews three groups of Western Australian spiritual directors, Anglican, Churches of Christ and Roman Catholic. The investigation takes a qualitative, ethnographic approach, using focus groups. An analysis and discussion of the data confirms that the similarities and differences in the influences that shape their practice revolve around two key developmental influences namely, the capacity of directors to adopt a contemplative stance to their directees, and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While both influences shape beginning and advanced directors, the former impacts more on the practice of beginning directors and the latter more affects advanced directors. Two factors may initiate and sustain the capacity of directors to adopt a contemplative stance. First, directors grow by noticing and attending to all the dimensions of their human experience. Second, directors develop by having their experience attended to in some form of therapeutic relationship or through participation in various developmental group processes. Directors may enhance their capacity to be aware contextually of the factors that fashion the dynamic of accompaniment through understanding paradigms about spiritual direction practice and spiritual development. Their appreciation of paradigms about spiritual direction may derive from two sources. The first is by how they distinguish more effectively spiritual direction from other therapeutic practices. The second is by how they grow in understanding relevant theological, philosophical, and psychological perspectives that inform good practice. Directors may further increase their comprehension of interpretive frameworks about spiritual development by redressing the attitudinal effects of fundamentalism and incorporating a multiplicity of approaches to spirituality. Training programmes are an important means to introduce and develop directors’ abilities to be aware contextually of the factors that fashion the dynamic of accompaniment. A person’s ecclesial role may influence the context in which a director commences practice. From this discussion, this study draws conclusions and offers recommendations applicable to practice and research.
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4

Barnes, Peter John. "Group spiritual direction program for depressed persons." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0022/NQ33797.pdf.

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5

Di, Leo Richard Albert. "Classical and contemporary experiences of spiritual direction." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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6

Hayes, Michael A. "The interface between psychotherapy and spiritual direction." Thesis, University of Roehampton, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.587067.

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7

Stevenson, Joe. "Spiritual direction and grief a grace to embrace /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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8

Truscott, Stephen Austin. "A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors." Thesis, Truscott, Stephen Austin (2007) A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors. PhD thesis, Murdoch University, 2007. https://researchrepository.murdoch.edu.au/id/eprint/372/.

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This study explores the similar and different developmental influences that shape the practice of beginning and advanced spiritual directors. An examination of the contemporary literature on spiritual direction finds that in the main, two developmental influences shape the practice of contemporary spiritual directors: their capacity to adopt a contemplative stance towards their directees and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While the review highlights the presence of these two influences, the literature is deficient in understanding the similarities and differences in how these two influences shape the practice of beginning and advanced spiritual directors. To address the deficiency, this study reviews three groups of Western Australian spiritual directors, Anglican, Churches of Christ and Roman Catholic. The investigation takes a qualitative, ethnographic approach, using focus groups. An analysis and discussion of the data confirms that the similarities and differences in the influences that shape their practice revolve around two key developmental influences namely, the capacity of directors to adopt a contemplative stance to their directees, and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While both influences shape beginning and advanced directors, the former impacts more on the practice of beginning directors and the latter more affects advanced directors. Two factors may initiate and sustain the capacity of directors to adopt a contemplative stance. First, directors grow by noticing and attending to all the dimensions of their human experience. Second, directors develop by having their experience attended to in some form of therapeutic relationship or through participation in various developmental group processes. Directors may enhance their capacity to be aware contextually of the factors that fashion the dynamic of accompaniment through understanding paradigms about spiritual direction practice and spiritual development. Their appreciation of paradigms about spiritual direction may derive from two sources. The first is by how they distinguish more effectively spiritual direction from other therapeutic practices. The second is by how they grow in understanding relevant theological, philosophical, and psychological perspectives that inform good practice. Directors may further increase their comprehension of interpretive frameworks about spiritual development by redressing the attitudinal effects of fundamentalism and incorporating a multiplicity of approaches to spirituality. Training programmes are an important means to introduce and develop directors' abilities to be aware contextually of the factors that fashion the dynamic of accompaniment. A person's ecclesial role may influence the context in which a director commences practice. From this discussion, this study draws conclusions and offers recommendations applicable to practice and research.
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9

Truscott, Stephen Austin. "A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors." Truscott, Stephen Austin (2007) A study of the developmental influences that shape the contemporary practice of beginning and advanced spiritual directors. PhD thesis, Murdoch University, 2007. http://researchrepository.murdoch.edu.au/372/.

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This study explores the similar and different developmental influences that shape the practice of beginning and advanced spiritual directors. An examination of the contemporary literature on spiritual direction finds that in the main, two developmental influences shape the practice of contemporary spiritual directors: their capacity to adopt a contemplative stance towards their directees and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While the review highlights the presence of these two influences, the literature is deficient in understanding the similarities and differences in how these two influences shape the practice of beginning and advanced spiritual directors. To address the deficiency, this study reviews three groups of Western Australian spiritual directors, Anglican, Churches of Christ and Roman Catholic. The investigation takes a qualitative, ethnographic approach, using focus groups. An analysis and discussion of the data confirms that the similarities and differences in the influences that shape their practice revolve around two key developmental influences namely, the capacity of directors to adopt a contemplative stance to their directees, and their ability to be aware contextually of the factors that fashion the dynamic of accompaniment. While both influences shape beginning and advanced directors, the former impacts more on the practice of beginning directors and the latter more affects advanced directors. Two factors may initiate and sustain the capacity of directors to adopt a contemplative stance. First, directors grow by noticing and attending to all the dimensions of their human experience. Second, directors develop by having their experience attended to in some form of therapeutic relationship or through participation in various developmental group processes. Directors may enhance their capacity to be aware contextually of the factors that fashion the dynamic of accompaniment through understanding paradigms about spiritual direction practice and spiritual development. Their appreciation of paradigms about spiritual direction may derive from two sources. The first is by how they distinguish more effectively spiritual direction from other therapeutic practices. The second is by how they grow in understanding relevant theological, philosophical, and psychological perspectives that inform good practice. Directors may further increase their comprehension of interpretive frameworks about spiritual development by redressing the attitudinal effects of fundamentalism and incorporating a multiplicity of approaches to spirituality. Training programmes are an important means to introduce and develop directors' abilities to be aware contextually of the factors that fashion the dynamic of accompaniment. A person's ecclesial role may influence the context in which a director commences practice. From this discussion, this study draws conclusions and offers recommendations applicable to practice and research.
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10

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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11

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

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12

Buntrock, Janet M. "Bernard of Clairvaux spiritual director through the ages /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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13

Sajdak, Jeffrey L. "Group spiritual direction for pastors in Sioux County, Iowa." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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14

Gorbach, Penelope J. "Mirroring and the spiritual direction relationship a theological reflection /." Theological Research Exchange Network (TREN) Access this title online, 1992. http://www.tren.com/search.cfm?p033-0317.

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15

Sindjalim, Elias Essognimam. "Spiritual direction in West Africa two traditions in dialogue /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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16

Wimberly, Chlorine F. "Spiritual direction and domestic violence a journey towards healing /." Ashland, OH : Ashland Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.028-0288.

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17

Cole, Carolyn Sue. "The sacred art of spiritual direction walking in wholeness and holiness /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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18

Welch, James. "Intimacy with God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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19

Veinot, William P. "Paying attention to God a small group project in spiritual direction /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

Maier, Kirsten Elsa. "Following the enlivening thread : the experience of providing Christian spiritual direction." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63364.

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This dissertation is an exploration of spiritual direction, from the perspective of counselling psychology, as it manifests in the reflective phenomenological experiences of the spiritual director. To explicate this topic, I asked the research question What is the meaning of the lived experience of the spiritual director in providing spiritual direction? In the tradition of spiritual direction, a person deepens their individual relationship to the Divine through a personalized spiritual practice with the help of a trained spiritual director (Gratton, 2005). Although the spiritual direction discourse, one of healing and personal development, is similar to many types of psychotherapy (Vittersø & Søholt, 2011; Vittersø, 2016), it has not often been examined systematically in counselling psychology. In this dissertation, I used Interpretative Phenomenological Analysis (IPA) to focus on the meaning of the experience of the spiritual director. Five expert spiritual directors were interviewed for the study. The individual experiences of the participants were analyzed, and six collective themes with emergent subthemes were developed. Embedding the findings in psychology theory, clinical implications and future research implications were discussed. The findings add to the literature by noting connections of the spiritual direction process in this study to psychological theories including the model of therapeutic presense (Geller & Greenberg, 2002), the emergence model of clinical process (Marks-Tarlow, 2015), love as a process in therapy (Fosha, 2004) and corroborated Gubi’s (2011) findings on the similarities and differences of spiritual direction and therapy. The study added to the literature by using a recognized qualitative methodology to provide a rich description of the experience and meaning of being a spiritual director. It touched on the experience using a broad scope: from the participant’s development of becoming a spiritual director over time to their approaches and experiences in sessions. Finally, the study gave a sense of the profession of spiritual direction in an experience-based way by interviewing the 5 spiritual directors and developing themes described in the voices of the participants.
Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
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21

Connolly, Christine. "Spiritual direction companioning victims of sexual abuse on their faith journey /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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22

Jones, Alfred Leslie. "A system of devotion to enhance the spiritual formation of the Christian minister." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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23

Coulter, William C. "Spiritual formation implementing spiritual growth in the Spring Branch Church of the Nazarene, Houston, Texas /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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24

Wrigley-Carr, Robyn. "The Baron, his niece and friends : Friedrich von Hügel as a spiritual director, 1915-1925." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3588.

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While the practice of spiritual direction is widespread and increasingly popular, there has been relatively little research on the practices of those perceived to be exemplary spiritual directors. The primary focus of this dissertation is Baron Friedrich von Hügel's spiritual direction of Gwendolen Greene, during the final decade of his life (1915-1925). It also analyses his direction of nine other individuals during this same period, enabling one to recognise and evaluate recurring trends in von Hügel's approach to spiritual nurture. The key to the interpretation of von Hügel's approach is his conception of the 'Three Elements of Religion,' the Mystical, Intellectual and Institutional Elements. The thesis illustrates through analysis of von Hügel's correspondence and diaries the extent to which these shape his whole approach to spiritual direction. The research is archival, focusing on von Hügel's letters of spiritual direction and his personal diaries. The methodology is critical historical research, based on a close reading and assessment of the materials available. To this end, a great deal of original material is unearthed and discussed for the purposes of articulating and evaluating the nature of von Hügel's role as a spiritual director. The findings of this investigation indicate strengths and weaknesses in von Hügel's approach to spiritual direction. His primary contribution is his articulation and utilisation of the 'Three Elements of Religion.' These provide a balanced and holistic approach to spiritual direction. The primary weaknesses in his approach to spiritual direction are evident when he succumbs to values more indicative of the age in which he lived, than of the essence of the Christian tradition.
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25

PEIXOTO, CRISTIANO HOLTZ. "ORPHANS OF FATHER AND MOTHER: THE ANTHROPOLOGICAL NEED OF THE SPIRITUAL DIRECTION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=36830@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
Um dos desafios que a Igreja enfrenta na atualidade é fazer com que a mensagem do Evangelho penetre nos corações humanos com profundidade, e isso se deve certamente à mentalidade hodierna, que exalta o individualismo. Existem diversas iniciativas pastorais que buscam atualizar sua linguagem para se tornarem capazes de falar ao coração do ser humano de hoje. Dentre essas, a Direção Espiritual, prática realizada no seio da Igreja desde os primeiros séculos, pode ser uma resposta coerente e mais compatível com a atualidade em virtude de sua própria dinâmica. O objetivo desta pesquisa é verificar em que medida a Direção Espiritual pode ser um auxílio para a pastoral contemporânea, estabelecendo-se inclusive como necessária do ponto de vista antropológico, uma vez que a maior necessidade do ser humano é a de ser acolhido como pessoa, mas também a de ser ajudado a abrir-se para Deus, para os outros e para o mundo.
One of the challenges facing Catholic Church today is to make the message of the Gospel penetrate human hearts deeply, and this is certainly due to today s mentality, which exalts individualism. There are several pastoral initiatives that seek to update their language to become able to speak to the heart of the human being today. One of this initiatives is the Spiritual Direction, a practice that has been practiced within the Church since the first centuries. It can be a coherent and more compatible response to the present situation by virtue of its own dynamics. The purpose of this research is to verify to what extent the Spiritual Direction can be an aid to the contemporary pastoral, establishing itself as necessary from the anthropological point of view, since the greatest need of the human being is to be welcomed as a person, but also to be helped to open himself to God, to others and to the world.
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Snyman, Kevin. "A theology of spiritual direction for the Presbyterian Church of Southern Africa." Thesis, Rhodes University, 1997. http://hdl.handle.net/10962/d1016260.

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This essay is written in response to a lacuna that appears to exist within the Presbyterian Church of Southern Africa with regard to the ancient and highly regarded ministry of spiritual direction. My primary assertion is that, in the light of what might be perceived of as a crisis of relevance in Presbyterian life and spiritual practice, spiritual direction offers one particular way of fostering an exciting and existentially relevant spirituality for the denomination. Through the hoped-for renewal brought about by direction, Presbyterians may well have something to say to a South Africa racked not only with violence and poverty, but also bored by an increasingly irrelevant Christianity. The essay traces that history of spiritual direction most apposite to Presbyterianism in South Africa. This includes an overview of aspects of the Celtic and African spiritual traditions with a view to finding any correspondence that would help to narrow the distance between the spirituality of its black and white members. It then asks questions about the character and tasks of directors. Highlighted is the task of fostering an awareness of God that is not purely ''heavenly minded", but is able to speak into the real issues facing Presbyterians today. The essay goes on to explore the relationship that should exist between director and directee, focussing for a moment on the direction necessary in the directee's prayer life. The essay comes full circle as it considers the implications of introducing direction more widely in this largely "directionless" denomination. As a microcosm of the country, divergent cultures are as much a reality in the P.C.S.A. as in the rest of South Africa. So respect for uniqueness and the practice of interpathy are encouraged as part of the familiarisation process. Throughout the essay, I attempt to show that spiritual direction is a means of allowing the directee to more clearly discern the voice of the Spirit, who constantly encourages the transcendence of self - viz. the breaking of and dying to old perceptions, habits and beliefs so that s/he might more fully enter into the mystery that one usually refers to as God.
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27

Schuppe, Florian. "Die pastorale Herausforderung - orthodoxes Leben zwischen Akribeia und Oikonomia theologische Grundlagen, Praxis und ökumenische Perspektiven /." Würzburg : Augustinus-Verlag bei Echter, 2006. http://books.google.com/books?id=LhXZAAAAMAAJ.

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28

Giura, Maria. "A memoir, untitled." Diss., Online access via UMI:, 2006.

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29

Kitcatt, Caroline Anne. "Dancing barefoot : an exploration of women's experience of the spiritual accompaniment/direction relationship." Thesis, University of East Anglia, 2010. https://ueaeprints.uea.ac.uk/10596/.

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The aim of this research project was to explore the training, experience and knowledge which are necessary to offer spiritual companionship. I wished to research this particularly in relation to women, since women historically have been invisible in many religious faiths, their voices unheard, and their stories unwritten, and because of my own experience of struggle within the institutional church. The research methodology was a bricolage of heuristic enquiry, organic enquiry, and person-centred enquiry. Thirteen women were interviewed face to face using semi-structured interviews, including seekers, participants from training courses, and trainers. The interviews were transcribed and participants were invited to amend or clarify any points they were concerned about. The data was analysed into themes which emerged from the data. The participants had the opportunity to read the draft of the data presentation and ask for changes. The main themes are presented alongside my own process, reflections, poetry and art work relating to that and to the processing of the data, and also interwoven with quotes from the diaries of Etty Hillesum. The themes identified are the process of finding a spiritual companion, the need not to be directed, the quality of the spiritual director’s presence, issues of power, trust and risk, issues around holding or failing to hold boundaries, the boundary with friendship, and the nature of the experience needed by the spiritual companion. The needs of women in this relationship are explored, and the contribution of the person-centred approach is considered. The conclusions are that this is a complex relationship which requires commitment on the part of the spiritual companion to their own spiritual growth, alongside a person-centred approach to being alongside the seeker, and also a sophisticated awareness of the issue of appropriate boundaries, with particular reference to the needs of women.
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30

Murphy, Sheila M. "Group spiritual direction a resource for adult faith formation in a parish setting /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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31

Razouk, Chehade Nicolas W. "The function of the complementary relationship between psychotherapy and spiritual father." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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32

Bond, Richard Dale. "Improving spirituality in the local church through teaching and training in prayer." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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33

Ammerman, J. Mark. "The holy instant comparative dynamics and its reception /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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34

Gillett, Carl R. "The use of Milton Erickson's therapeutic style to correlate pastoral therapy and spiritual direction." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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35

Rodgers, Charles Lawrence. "Spiritual formation in youth a new paradigm for this ministry /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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36

Webster, Robert Scott, and n/a. "An Existential Framework of Spirituality for Education." Griffith University. School of Vocational, Technology and Arts Education, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070215.170759.

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The research reported here addressed the questions 'what is spirituality?' and 'how should spiritual development be provided in education?'. The literature reviewed indicated confusion and uncertainty over the meaning of the concept spirituality, and the only guidance as to how spiritual development should be facilitated, was mainly from a religious perspective. This however, proved to be problematic for adoption into state-run educational institutions, where religious education is not provided for. As spiritual development is an aspect of the overall educative development of individuals, attention was given to what is meant by both 'education' and the 'educated person'. This initial research provided the context by which spiritual development could be understood and grounded in accepted and well argued notions of what interventions into the development of the individual are to count as educational. This also clarified the context for which the formulated framework of spirituality was to have implications. The major approach of this research was philosophical, in that an existential perspective was sought to develop a framework of spirituality that was able to embrace both religious and secular contexts of education. The major works examined were those written by Søren Kierkegaard, Friedrich Nietzsche and Martin Heidegger, because these were argued to have most relevance for spirituality and spiritual development of the educated person. While these works were analysed one philosopher at a time, the existential perspective that was relevant for spirituality was developed using common themes found in their writings. Consequently this approach produced a rather eclectic view of Existentialism that down-plays the many differences that exist between these philosophers. An existential framework of spirituality was then formulated using the philosophy of these contributors as the foundation. This framework is argued to be more effective than the other frameworks of spirituality that were identified in the literature reviewed. Its implications for education practice were developed and argued. The evaluative applicability of the framework was then illustrated and tested through a critique of an educational project in Queensland. It was beyond the scope of this thesis to test the framework any further than this particular case. However, further research is recognised as being required to test other aspects of the framework.
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37

Webster, Robert Scott. "An Existential Framework of Spirituality for Education." Thesis, Griffith University, 2003. http://hdl.handle.net/10072/367445.

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The research reported here addressed the questions 'what is spirituality?' and 'how should spiritual development be provided in education?'. The literature reviewed indicated confusion and uncertainty over the meaning of the concept spirituality, and the only guidance as to how spiritual development should be facilitated, was mainly from a religious perspective. This however, proved to be problematic for adoption into state-run educational institutions, where religious education is not provided for. As spiritual development is an aspect of the overall educative development of individuals, attention was given to what is meant by both 'education' and the 'educated person'. This initial research provided the context by which spiritual development could be understood and grounded in accepted and well argued notions of what interventions into the development of the individual are to count as educational. This also clarified the context for which the formulated framework of spirituality was to have implications. The major approach of this research was philosophical, in that an existential perspective was sought to develop a framework of spirituality that was able to embrace both religious and secular contexts of education. The major works examined were those written by Søren Kierkegaard, Friedrich Nietzsche and Martin Heidegger, because these were argued to have most relevance for spirituality and spiritual development of the educated person. While these works were analysed one philosopher at a time, the existential perspective that was relevant for spirituality was developed using common themes found in their writings. Consequently this approach produced a rather eclectic view of Existentialism that down-plays the many differences that exist between these philosophers. An existential framework of spirituality was then formulated using the philosophy of these contributors as the foundation. This framework is argued to be more effective than the other frameworks of spirituality that were identified in the literature reviewed. Its implications for education practice were developed and argued. The evaluative applicability of the framework was then illustrated and tested through a critique of an educational project in Queensland. It was beyond the scope of this thesis to test the framework any further than this particular case. However, further research is recognised as being required to test other aspects of the framework.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Vocational, Technology and Arts Education
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38

Dyck, Brenda Manthorne. "One note sounded, one word spoken, exploring the intersection between spiritual direction and story theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0020/MQ48825.pdf.

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39

Walan, Jenny. "Psykodynamisk psykoterapi och andlig vägledning : erfarenheter av likhet och olikhet." Thesis, Ersta Sköndal Bräcke högskola, S:t Lukas utbildningsinstitut, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-6542.

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Inledning: Syftet med denna studie är att undersöka likheter och olikheter mellan psykodynamisk psykoterapi och andlig vägledning utifrån upplevelsen hos de som har erfarenhet av att möta människor i både psykoterapi och andlig vägledning. Förhoppningen är att studien kan bidra till ökad förståelse för såväl likheter som olikheter de olika samtalsmetoderna, med psykologiskt perspektiv och med andligt perspektiv, emellan.Frågeställningar: Hur upplevs likheter och olikheter mellan psykoterapi och andlig vägledning, hur upplevs mötet med den hjälpsökande i psykoterapi och andlig vägledning, av dem som är utbildade till och erbjuder både psykodynamisk psykoterapi och andlig vägledning?Hur upplevs eventuella fördelar och svårigheter med de dubbla yrkesrollerna, som psykoterapeut och andlig vägledare?Metod: Fem kvalitativa intervjuer genomfördes. Intervjuerna analyserades med hjälp av tematisk analys med induktiv ansats i kodning, tematisering och analys av insamlat data.Resultat: Deltagarna beskrev att båda metoderna är samtalskurer, att kvalitén i mötet är viktig och att den hjälpsökande kommer till insikter om sig själv. Deltagarnas svar visade att gränsdragningen mellan psykoterapi och andlig vägledning ibland är enkel, ibland inte. Möjligheten att helt skilja andlig vägledning och psykoterapi åt beskrevs av deltagare ligga i synen på andlighet och gudstro. En önskan om dialog mellan professionella med såväl psykologiskt som andligt perspektiv, framkom.Diskussion: Deltagarna gav inte entydiga svar angående likhet och olikhet mellan psykoterapi och andlig vägledning. Deltagarnas syn på människan som bärare av både psykologiska och andliga erfarenheter kan medföra att de med dubbel kompetens befinner sig i ett gränsland mellan sekulär psykoterapi och konfessionell andlig vägledning. Medmänsklighet och empati framträder tydligt som de viktigaste komponenterna i samtalet med den hjälpsökande.
Introduction: The purpose of this study is to investigate the similarities and differences between psychodynamic psychotherapy and spiritual direction based on the experience of those who meet people both in psychotherapy and in spiritual direction, and to increase the understanding of both similarities and differences between the methods.Questions: How are similarities and differences between psychotherapy and spiritual direction experienced, how is the encounter with those seeking psychotherapy and spiritual direction experienced by those educated for and offering psychodynamic psychotherapy and spiritual direction?How are possible benefits and difficulties experienced with the dual roles, as psychotherapist and spiritual director?Method: Five qualitative interviews were conducted. The interviews were analyzed using thematic analysis with inductive approach in coding, thematization and analysis of collected data.Results: Study participants described that both methods are talking cures, that the quality of the interpersonal meeting is important and that the applicant seeks to gain insight about himself. Study participants described that the distinction between psychotherapy and spiritual direction was not always easy. The ability to differentiate spiritual direction and psychotherapy was described by participants lay in the view of spirituality. Study participants talked about the importance of dialogue between professionals with psychological and spiritual perspective.Discussion: Study participants did not provide unambiguous answers regarding similarity and dissimilarity between psychotherapy and spiritual direction. As the study participants hold the view of human beings as carrying both psychological and spiritual needs they risk ending up in a no man’s land between secular psychotherapy and confessional spiritual direction. Interpersonal warmth and empathy was described as the most important components of the meeting with the help seeking applicant.
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40

Meyer, Keith D. "An orientation workshop on spiritual direction for leaders of Church of the Open Door, Crystal, Minnesota." Theological Research Exchange Network (TREN) Access this title online, 1999. http://www.tren.com.

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41

Galloway, Robert C. "Irreversibility and loving : the spiritual direction of sacrifice into theophanic personhood (Merleau-Ponty, Scheler, & Corbin) /." Available to subscribers only, 2007. http://proquest.umi.com/pqdweb?did=1456299881&sid=2&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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Ellis, Susan Weaver. "Using creative writing for spiritual growth a workshop for evangelical women in religiously conservative Protestant churches /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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43

Harborne, Lynette. "What constitutes good practice of spiritual direction and what is the contribution of supervision to that practice?" Thesis, Anglia Ruskin University, 2017. http://arro.anglia.ac.uk/702595/.

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Little has been written on the practice of spiritual direction in the United Kingdom and I was unable to locate any relevant empirical research into what practitioners and recipients consider constitutes good practice. Furthermore, whilst supervision for spiritual directors is recommended by some organisations, I could not find any research relating to its contribution to good practice. My research question therefore became “What constitutes good practice in spiritual direction and what is the contribution of supervision to that practice?” In order to address the above question I adopted a phenomenological approach within a paradigm of practical theology and designed the research in two phases. The first phase consisted of a focus group and a questionnaire, from which qualitative and some contextual quantitative data were collected. In the second phase I conducted six individual interviews with participants who had been selected by purposive sampling and who all held significant roles in the training and provision of spiritual direction in the UK. The research revealed the primacy of the personal spiritual life of the director and of the director/directee relationship. It also identified that spiritual direction is a charism indicating that spiritual directors have a significant part to play in the missio Dei. These conclusions offer a horizon in which all the research outcomes can be examined creatively and constructively, particularly those that emerged in relation to the tension between professionalism and charism. The results of the research also identified that the limited amount of experience of some directors raises questions of competence, and that prohibitions on charging for spiritual direction by some institutions may be inhibiting the development of good practice and accountability. The contribution that supervision makes in providing a place in which to examine all the above issues was established. This research makes a contribution to what is known about the telos and practice of spiritual direction in the UK and provides a foundation for the future development of both spiritual direction and supervision.
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Harborne, Lynette. "What constitutes good practice of spiritual direction and what is the contribution of supervision to that practice?" Thesis, Anglia Ruskin University, 2017. https://arro.anglia.ac.uk/id/eprint/702595/1/Harborne_2017.pdf.

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Little has been written on the practice of spiritual direction in the United Kingdom and I was unable to locate any relevant empirical research into what practitioners and recipients consider constitutes good practice. Furthermore, whilst supervision for spiritual directors is recommended by some organisations, I could not find any research relating to its contribution to good practice. My research question therefore became “What constitutes good practice in spiritual direction and what is the contribution of supervision to that practice?” In order to address the above question I adopted a phenomenological approach within a paradigm of practical theology and designed the research in two phases. The first phase consisted of a focus group and a questionnaire, from which qualitative and some contextual quantitative data were collected. In the second phase I conducted six individual interviews with participants who had been selected by purposive sampling and who all held significant roles in the training and provision of spiritual direction in the UK. The research revealed the primacy of the personal spiritual life of the director and of the director/directee relationship. It also identified that spiritual direction is a charism indicating that spiritual directors have a significant part to play in the missio Dei. These conclusions offer a horizon in which all the research outcomes can be examined creatively and constructively, particularly those that emerged in relation to the tension between professionalism and charism. The results of the research also identified that the limited amount of experience of some directors raises questions of competence, and that prohibitions on charging for spiritual direction by some institutions may be inhibiting the development of good practice and accountability. The contribution that supervision makes in providing a place in which to examine all the above issues was established. This research makes a contribution to what is known about the telos and practice of spiritual direction in the UK and provides a foundation for the future development of both spiritual direction and supervision.
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45

Kyriakides, Anestis H. "The spiritual approach to the problem of "athumia" (depression) in St. John Chrysostom's letters to Olympias." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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46

Wood, Christy Jean. "A Resource: Spiritual Companionship and Bipolar Disorder." Ashland Theological Seminary / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1573490368840156.

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47

Bingham, Jane Susan. "Making space for God : psychoanalytic research interviews with six male Anglican priests who have sought psychotherapy and / or spiritual direction." Thesis, Anglia Ruskin University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.478884.

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48

Sweet, Bruce. "Using contemplation and guided imagery in lectionary Bible study at Glenburnie United Church." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Lienau, Amanda Marie. "The role of community and culture in spiritual growth for individuals who are converts to Buddhism." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1171895805.

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50

Byakatonda, Innocentios. "The role of Holy Scripture and the fathers in the spiritual life according to Saint Symeon the New Theologian." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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