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Journal articles on the topic 'Spiritual life'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Chorieva, Madina A. "LIFE AND SPIRITUAL HERITAGE OF FIRDAUSI." Oriental Journal of History, Politics and Law 02, no. 04 (August 1, 2022): 36–42. http://dx.doi.org/10.37547/supsci-ojhpl-02-04-05.

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The article describes the life and spiritual heritage of the great writer Abulkasim Firdausi. His life and work, methodological and ideological origins of the formation of Firdausi as a poet. Ferdowsi is widely regarded as the guardian of the Persian language and pre-Islamic Iranian cultural identity. Of all the peoples conquered by the Arabs in the 7th century, only the Persians can boast of a large literature in the languages of the local peoples before the conquest. Recently, when asked why most Egyptians, heirs of a great pre-Islamic civilization, speak Arabic and not Coptic, an Egyptian historian replied: "Because we did not have Ferdowsi."

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2

Wade, Grace. "The life spiritual." New Scientist 256, no. 3413 (November 2022): 35. http://dx.doi.org/10.1016/s0262-4079(22)02084-x.

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3

MacKinlay, Elizabeth. "Spiritual Care: Recognizing Spiritual Needs of Older Adults." Journal of Religion, Spirituality & Aging 18, no. 2-3 (July 20, 2006): 59–71. http://dx.doi.org/10.1300/j496v18n02_05.

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4

Mattes, Ray. "Spiritual Need One: Spiritual Development: The Aging Process: A Journey of Lifelong Spiritual Formation." Journal of Religion, Spirituality & Aging 17, no. 3-4 (October 5, 2005): 55–72. http://dx.doi.org/10.1300/j496v17n03_06.

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5

Packull, Werner O., and Cornelius J. Dyck. "Spiritual Life in Anabaptism." Sixteenth Century Journal 27, no. 4 (1996): 1148. http://dx.doi.org/10.2307/2543952.

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6

Sadler, Catharine. "Student life - Spiritual connections." Nursing Standard 29, no. 31 (April 2015): 66. http://dx.doi.org/10.7748/ns.29.31.66.s49.

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7

Edser, Stuart J., and Christopher G. May. "Spiritual Life After Cancer." Journal of Psychosocial Oncology 25, no. 1 (March 2, 2007): 67–85. http://dx.doi.org/10.1300/j077v25n01_04.

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8

A.M., RAJINIKANTH. "SPIRITUAL QUALITY OF LIFE." Nursing Journal of India XCVII, no. 03 (2006): 57–58. http://dx.doi.org/10.48029/nji.2006.xcvii302.

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9

Sibuea, Riyanti Vianica. "Hubungan Dukungan Spiritual Terhadap Kualitas Hidup Lansia." Nutrix Journal 4, no. 2 (October 30, 2020): 36. http://dx.doi.org/10.37771/nj.vol4.iss2.492.

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ABSTRACT Elderly is the final stage in human life. In this phase, you will experience physically,mentally, socially, and spiritually health problems that affected the quality of life of the elderly. Problems often faced by the elderly are loneliness and anxiety facing death. This problems requires spiritual support. Spiritual support can help the elderly reduce stress and anxiety. If spirituality is fulfilled, the quality of life will increase. This studywas to determine the relationship between spiritual support and the quality of life elderly. The design of this study was descriptive correlation method, with the respondent 30 elderly , aged 60 years or more and analyzed using Spearman-rho. The data collection technique used a questionnaire. SpNQ (Spiritual Needs Questionnaire) used to measued spiritual support and WHOQOL_BREF (WHO Quality of Life) to measured quality of life. The results showed a relationship between spiritual support and the quality of life of the elderly. With a significant value at the 0.01 level. Research suggestion that a community with many elderly people in it pay attention to their spiritual needs in order to improve the quality of life and live a more prosperous life. Keywords : Spiritual support, Quality of life, Elderly

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Crete, Abigail, Micheline Anderson, Suza Scalora, Elisabeth Mistur, Olivia Fuller, and Lisa Miller. "Spiritual Decline as a Predictor of Posttraumatic Stress." Religions 11, no. 11 (November 3, 2020): 575. http://dx.doi.org/10.3390/rel11110575.

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Many college students in the United States arrive on campus with exposure to both traumatic events and typical negative life events, as well as varying levels of emotional wellness. One way that students may seek out help is through spiritually supportive wellness programming. The current study examines the prevalence of and relationship between traumatic life events, typical negative life events, and spiritual growth and decline as predictors of posttraumatic stress in a sample of undergraduates (N = 88) seeking spiritually supportive wellness. Traumatic and typical negative life events and spiritual decline were predictive of posttraumatic stress. Furthermore, a moderation effect was found such that while participants with high trauma exposure and high spiritual decline reported the highest posttraumatic stress, those with high trauma exposure and low spiritual decline reported lower posttraumatic stress, similar to those with low trauma exposure. These results have implications for the role of spiritual decline in the etiology of PTSD (Posttraumatic Stress Disorder) within emerging adult populations who identify as spiritual that warrant further study.

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11

Thompson, Jr., Edward. "Widows' Spiritual Journeys:." Journal of Religious Gerontology 14, no. 2/3 (January 1, 2003): 119–38. http://dx.doi.org/10.1300/j078v14n02_03.

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12

Ai, Amy L. "Spiritual Well-Being, Spiritual Growth, and Spiritual Care for the Aged: A Cross-Faith and Interdisciplinary Effort." Journal of Religious Gerontology 11, no. 2 (November 3, 2000): 3–28. http://dx.doi.org/10.1300/j078v11n02_02.

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13

Huber, Lynn. "Spiritual Direction in Later Life." Journal of Religion, Spirituality & Aging 22, no. 1 (January 2010): 87–103. http://dx.doi.org/10.1080/15528030903313904.

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14

Walsh, Denis. "How's your spiritual life going?" British Journal of Midwifery 10, no. 8 (August 2002): 484. http://dx.doi.org/10.12968/bjom.2002.10.8.10594.

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15

Armour, Phillip G. "The spiritual life of projects." Communications of the ACM 45, no. 1 (January 2002): 11–14. http://dx.doi.org/10.1145/502269.502280.

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Muller, Michael J., Ellen Christiansen, Bonnie Nardi, and Susan Dray. "Spiritual life and information technology." Communications of the ACM 44, no. 3 (March 2001): 82–83. http://dx.doi.org/10.1145/365181.365211.

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17

Dillon, James J. "Psychology and spiritual life writing." Humanistic Psychologist 39, no. 2 (2011): 137–53. http://dx.doi.org/10.1080/08873267.2011.564533.

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18

Monk, Meredith, and Bonnie Marranca. "Performance and the Spiritual Life." PAJ: A Journal of Performance and Art 31, no. 1 (January 2009): 16–36. http://dx.doi.org/10.1162/pajj.2009.31.1.16.

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19

Morgan, Mimi. "The spiritual life of children." Children and Youth Services Review 14, no. 3-4 (January 1992): 379. http://dx.doi.org/10.1016/0190-7409(92)90037-v.

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20

Murphy, Austin G. "Structures in the Spiritual Life." American Benedictine Review 72, no. 2 (June 2021): 159–80. http://dx.doi.org/10.1353/ben.2021.a923927.

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21

BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.

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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belongs to a transcendental, metaphysical reality. Therefore, Christian asceticism refers to the acquisition and perfection of life in Christ. In this endeavor man is not left alone. God's grace helps him to achieve the state of holiness, of perfection

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Ellington, Lee, Maija Reblin, Betty Ferrell, Christina Puchalski, Shirley Otis-Green, George Handzo, Katherine Doyon, and Margaret F. Clayton. "The Religion of “I Don’t Know”." OMEGA - Journal of Death and Dying 72, no. 1 (March 9, 2015): 3–19. http://dx.doi.org/10.1177/0030222815574689.

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The goal of this pilot study was to identify naturally occurring, spiritually relevant conversations and elucidate challenges for nurses in home hospice. We examined naturalistic communication data collected during nurse hospice visits with cancer patients and their family caregivers. Using deductive content analysis, guided by Consensus Conference spiritual categories and definition, categorical themes were identified. Thirty-three visits to seven families were recorded by five nurses. Although most spiritual dialogue was brief, analysis revealed five themes: Spiritual Beliefs and Rituals, Connection, Spiritual Comfort, Closure and Acceptance, and Spiritual Distress. Findings demonstrate the range of spiritual issues raised in hospice and challenges nurses face in maintaining boundaries while remaining genuine and family-centered in providing care. This work serves as a foundation for future research and education to help clinicians to engage in more intentional spiritual conversations in the support of families at end of life.

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23

Hart, David W., and F. Neil Brady. "Spirituality and Archetype in Organizational Life." Business Ethics Quarterly 15, no. 3 (July 2005): 409–28. http://dx.doi.org/10.5840/beq200515327.

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Abstract:Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but alsowhywe have them. We present three common archetypes and their implications in a management context. That is followed by an application of the archetypal approach to some of the more spiritually corrosive aspects of organizational life and a discussion of the implications of archetypes as a source of motivation.

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24

Nelson-Becker, Holly, and Michael Thomas. "Religious/Spiritual Struggles and Spiritual Resilience in Marginalised Older Adults." Religions 11, no. 9 (August 23, 2020): 431. http://dx.doi.org/10.3390/rel11090431.

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Spiritual and religious struggles emerge in times where life meaning is unclear, has changed or is challenged. Resilience has been addressed in terms of psychological, social, emotional and physical capacity or competence related to struggle. However, there is a relatively sparse literature defining and addressing spiritual resilience, both what it is and how it is demonstrated. This is especially true of the oppressive and marginalised experiences of diverse older persons. This paper asks how older persons have responded to life challenge and spiritual struggle through spiritually resilient responses. It provides a foundation for the discussion of spiritual resilience in older people through examples from two different community studies: 55 LGBQ older dyads across several nations, and 75 older Black and Jewish persons residing in Chicago, IL. The first study highlights same-sex couples, discussing the complex relationship of sexuality and religion and how resilience is achieved. The second study addresses religious/spiritual struggle using a life course perspective to note where spiritual resilience has been an outcome. Spiritual resilience is at the heart of posttraumatic and stress-related growth and often emerges through a process of lived transformation leading to greater self-awareness and self-understanding in a revised construction of identity.

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25

Adams, Deana. "Counseling and Spiritual Formation." Journal of Religion, Spirituality & Aging 21, no. 1-2 (December 19, 2008): 131–41. http://dx.doi.org/10.1080/15528030802265429.

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26

McGee, Jocelyn Shealy, Morgan Davie, Rebecca Meraz, Dennis Myers, and Stephanie Clintonia Boddie. "Does the Tough Stuff Make Us Stronger? Spiritual Coping in Family Caregivers of Persons with Early-Stage Dementia." Religions 13, no. 8 (August 19, 2022): 756. http://dx.doi.org/10.3390/rel13080756.

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Spiritual coping may be conceptualized as relying upon spiritual beliefs, practices and/or relationships as an aspect of navigating stressful or traumatic experiences. There is evidence that spirituality may be used as a resource and may cultivate growth for some in the midst of difficult life circumstances. There is limited research, however, on this phenomenon among family caregivers of persons living with a dementia, particularly those in the early stages. The purpose of the current study, therefore, was to gain insight into the nature of spiritual coping among caregivers of persons living with a dementia in the early part of their caregiving journey. Using interpretative phenomenological analysis, interviews with 28 caregivers were analyzed. Five spiritual coping themes and corresponding subthemes emerged from their narratives: (1) spiritual relational coping; (2) spiritual behavioral coping; (3) spiritual belief coping; (4) spiritual coping to gain a sense of control; and (5) spiritual coping for constancy or life transformation. Three-fourths of the sampled caregivers reported growth in their spiritual lives during the early part of their caregiving journey. A sense of being “spiritually grounded” in the Divine (e.g., God, a higher power, a life philosophy) and oneself (as a spiritual being) was an important aspect of spiritual coping in this sample. Additionally, caregivers tended to use multiple forms of spiritual coping simultaneously while also navigating spiritual struggles. Finally, some caregivers viewed caregiving as a spiritual path that they were actively following rather than a passive spiritual experience. These findings speak to the importance of identifying and encouraging spiritual coping among caregivers as well as identifying spiritual struggles.

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27

T., Swarupa Rani, and A. Siva Padmavathi. "SPIRITUAL INTELLIGENCE AND PURPOSE IN LIFE OF SECONDARY SCHOOL TEACHERS." International Journal of Research -GRANTHAALAYAH 7, no. 10 (June 13, 2020): 26–34. http://dx.doi.org/10.29121/granthaalayah.v7.i10.2019.372.

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All around development means a person must be physically fit, mentally balanced, emotionally strong, socially adjusted and spiritually uplifted. The spiritual intelligence solves problems of meaning and value. It gives direction to our life in critical moment. Meaning/Purpose in life must be conceived in terms of the specific meaning of a personal life in a given situation. The study is design to examine the influence of the spiritual intelligence on purpose in life of secondary school teachers. The method used for the study is survey method. The sample of the study is 200 secondary school teachers. Two types of tools are used for this study. 1. The spiritual intelligence questionnaire constructed by Danah Zohar and Marshall (1999), it is a 5-point scale and 2. The purpose in life test prepared by Crumbaugh and Maholick (1969) is selected as an instrument to measure Viktor Frankl’s concept in meaning in life. It is a 5 point Likert scale. Both the tools are used to collect the data from secondary school teachers. The results of this study indicated that there is no significant difference is found in spiritual intelligence of secondary school teachers with below 10years, 10-20 years and 20 and above year’s groups. No significant difference is found in purpose in life of secondary school teachers in their teaching experience with below 10years, 10-20 years and 20 and above year’s groups. The variable teaching experience does not influence significantly the spiritual intelligence and purpose in life of secondary school teachers. The study showed that there is no significant association between the levels of spiritual intelligence of secondary school teachers and their purpose in life. Findings of this study shows that all secondary school teachers have average level of spiritual intelligence and purpose in life.

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Hopeck, Paula. "Spiritual Reassurance." Journal of Communication and Religion 43, no. 4 (2020): 77–91. http://dx.doi.org/10.5840/jcr202043424.

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Research on spirituality at the end of life is extensive. Most research prescribes why care workers should talk with patients and their families about spirituality, who should talk with them, and how care workers should do it. Few studies address the experiences of discussing religion with families at the end of life. In this study, semistructured interviews with nurses, patient advocates, chaplains, and social workers (n = 65) described their experiences of religious discussions with family members. Generally, families seek spiritual reassurance for their decisions, including that their decisions align with the will of God and their religion.

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29

MacKinlay, Elizabeth. "The Spiritual Dimension of Caring: Applying a Model for Spiritual Tasks of Ageing." Journal of Religious Gerontology 12, no. 3-4 (January 7, 2002): 151–66. http://dx.doi.org/10.1300/j078v12n03_12.

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30

Muhammad Nadeem, Asad Rasheed, Eram Jamil, and Abdul Mueed. "PHYSICAL VERSUS SPIRITUAL SUICIDE." Inception - Journal of Languages and Literature 1, no. 1 (June 30, 2021): 89–96. http://dx.doi.org/10.36755/ijll.v1i1.17.

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This paper aimed to examine the dilemma of Georg’s physical versus spiritual suicide in the short story The Judgement. Problem of research was to analyze the spiritual versus physical suicide of Georg Bendemann in the selected short story and how the protagonist is the victim of spiritual suicide. This research was qualitative and the methodology was content analysis. The objective of research was to find out individual versus social conflict, symbolic meaning of the character in the given text. The question of the research also based on these objectives. The analysis of research maintained that Georg Bendemann is spiritually repressed character, the character of friend is his alter ego and represents Georg spiritual life. Father of Georg is the symbol of society who dominates the protagonist and repress his son’s desires. Georg revolts against the social doctorial demands and quits his life.

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31

Apipudin, Apipudin. "EKONOMI BERBASIS SPIRITUAL." MIZANUNA: Jurnal Hukum Ekonomi Syariah 1, no. 1 (March 6, 2023): 28–35. http://dx.doi.org/10.59166/mizanuna.v1i1.28.

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This study aims to reveal the analysis of Salafiyah Santri in improving a decent life. This study uses the Social Observation approach. The data collection technique in this study was based on case studies on three alumni of Salafiyah students. Furthermore, observations on the life of salafiyah Islamic boarding schools, and the books of wisdom learned by the students. From the results of this study it was found that students in improving a decent life use special wisdom prayers in Surah al-Wakiah and Shalawat Nariah.

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32

Büssing, Arndt, Stephan Winter, and Klaus Baumann. "Perception of Religious Brothers and Sisters and Lay Persons That Prayers Go Unanswered Is a Matter of Perceived Distance from God." Religions 11, no. 4 (April 9, 2020): 178. http://dx.doi.org/10.3390/rel11040178.

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Background: Sometimes prayer life can be difficult even for very religious persons, who may experience phases of “spiritual dryness”, which may have a negative effect on their well-being. Methods: To address this topic, we analyzed three contrasting groups of persons (religious brothers and sisters (RBS), n = 273; Catholic lay persons (CLP), n = 716; other lay persons (OLP), n = 351) with standardized measures and investigated how often indicators of spiritual dryness were perceived within these groups and how the perception that private prayers go unanswered could be a result of this. Results: Spiritual dryness was highest in RBS compared to RLP and OLP. For RBS, perception of being “spiritually empty” was the best predictor of prayers going unanswered, indicating emotional/spiritual exhaustion, while in OLP, the perception that God is “distant” was the best predictor, indicating that, particularly in this (younger) group, spiritual doubt is of particular relevance. For CLP, feeling that God is distant, feeling abandoned by God, and feeling “spiritually empty” were similarly relevant predictors of feelings that prayers go unanswered. Conclusions: This knowledge may help psychologists/psychotherapists, pastoral workers, and spiritual advisors to differentiate the underlying causes of spiritual dryness (in terms of “discernment”) and thus support persons struggling with God, their faith, and life.

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33

Willard, Dallas. "Spiritual Disciplines, Spiritual Formation, and the Restoration of the Soul." Journal of Psychology and Theology 26, no. 1 (March 1998): 101–9. http://dx.doi.org/10.1177/009164719802600108.

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After clarifying background assumptions, I proceed to a description of the soul as the source and coordinating principle of the individual life, referring to classical and biblical sources. The soul is presented as distinct from the person, but the entity that makes the person and life one person and life. The psychological reality of sin is seen in the incapacitation of the soul to coordinate the whole person, internally and externally. The gospel word and the Spirit of God bring new life to persons “dead in sin,” and make it possible for them to become active in spiritual growth by utilizing disciplines such as solitude, silence, fasting, and scripture memorization. The effect of these on progression toward wholeness is discussed, and the importance of psychological research and teaching on spiritual formation through spiritual disciplines is emphasized.

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34

Yan, Xinlei, and Guangan Ou. "The Game of Spiritual Ecology and Spiritual Wasteland." Journal of Education, Humanities and Social Sciences 14 (May 30, 2023): 82–90. http://dx.doi.org/10.54097/ehss.v14i.8800.

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More Die of Heartbreak, a postmodernism novel by Saul Bellow uncovers a grey and gloom picture, in which people in postmodernism period are intoxicated by fragmented emotional purchase, losing spiritual belief. By using the theory of Eco-Aesthetics, this essay intends to research on the life and image of the protagonist Bain, or Kreidel. The essay draws a conclusion that the novel, centered with some ecological images like trees, plants, etc., sketching his inner world—plant utopia. He experienced a process from isolation, alienation, loss to protest, and to departure. Entertaining a desire for plant paradise, an ideally sacred land, the hero is engaged in a sun-game with the age of desire around him. Luckily, he realized his dream, thus stimulating his life upward.

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35

Ilievski, Naum, and Angelina Ilievska. "Spiritual Development in Social Context: The Role of Christian Psychotherapy in the Formation of Identity." European Journal of Multidisciplinary Studies 3, no. 4 (November 29, 2018): 126. http://dx.doi.org/10.26417/ejms.v3i4.p126-130.

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Spiritual growth and development enable complete self-actualization. In the three stages of spiritual development – described in Christian psychotherapy and based on a practical spiritual life established in Christian patrology – man from an individual becomes a person. He builds his identity during this process. The main goal of this paper is to represent the practical aspect of spiritual Christian life and its impact in a social context. In addition, it offers a representation of the spiritual development process – a model in Christian psychotherapy, as well as a description of each stage at which spiritual identity is formed. It is a descriptive paper where the basic methods of this process are elaborated: establishing a personal relationship with a spiritual father – psychotherapist, implementing the FCP and metanoia. Analysis of identity is made by utilizing two dimensions: personal and social one. The concept of personality is profoundly connected with the ego, identity, self and identification. Identification outside of the Divine Person with partial forms of existence leads to individual and social splitting, and polarization of particles. Building a spiritual identity enables formation of personality that exists out of their spiritual self and builds a pastoral relationship in all life areas: personal, family and social. A spiritually realized person – out of the borders of individual script – is socially useful, creative and functional in the wider social context.

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36

Chaturvedi, SantoshK. "Spiritual issues at end of life." Indian Journal of Palliative Care 13, no. 2 (2007): 48. http://dx.doi.org/10.4103/0973-1075.38899.

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37

Dawidoff, Robert, and Henry Samuel Levinson. "Santayana, Pragmatism, and the Spiritual Life." Journal of American History 80, no. 1 (June 1993): 293. http://dx.doi.org/10.2307/2079788.

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Curley, Tom. "Santayana, Pragmatism and the Spiritual Life." Newsletter of the Society for the Advancement of American Philosophy 21, no. 65 (1993): 41–43. http://dx.doi.org/10.5840/saap1993216518.

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39

Leean, Constance. "SPIRITUAL AND PSYCHOSOCIAL LIFE CYCLE TAPESTRY." Religious Education 83, no. 1 (January 1988): 45–52. http://dx.doi.org/10.1080/0034408880830104.

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40

Martini, Jeromey Q. "Book Review: Building Your Spiritual Life." Expository Times 117, no. 1 (January 2005): 39–40. http://dx.doi.org/10.1177/001452460511700123.

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41

Doehring, Carrie. "Life-Giving Sexual and Spiritual Desire." Journal of Pastoral Theology 4, no. 1 (June 1994): 49–69. http://dx.doi.org/10.1080/10649867.1994.11745313.

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42

Teske, John A. "THE SPIRITUAL LIMITS OF NEUROPSYCHOLOGICAL LIFE." Zygon� 31, no. 2 (June 1996): 209–34. http://dx.doi.org/10.1111/j.1467-9744.1996.tb00020.x.

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43

Banks, Robert. "Luminous: The spiritual life on film." Journal for the Study of Spirituality 9, no. 1 (January 2, 2019): 73–74. http://dx.doi.org/10.1080/20440243.2019.1581514.

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44

Hyer, Lee, Melvin R. Jacob, and E. Mansell Pattison. "Later-Life Struggle: Psychological/Spiritual Convergence." Journal of Pastoral Care 41, no. 2 (June 1987): 141–49. http://dx.doi.org/10.1177/002234098704100207.

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Describes later-life development, transitions, content, loss and narcissism, centeredness, acceptance and moratorium, and hope. Argues that understanding of these complex factors and dynamics can best be achieved by holding to a unitary approach which includes a bio-psycho-social-spiritual notion. Illustrates the thesis with a case of a later-life person with biological, psychological, social, and spiritual disruptions of his human integrity.

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45

Eaton, Sally. "Spiritual Care: The Software of Life." Journal of Palliative Care 4, no. 1-2 (March 1988): 91–93. http://dx.doi.org/10.1177/0825859788004001-229.

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46

Loades, Ann. "Philosophy, religion and the spiritual life." History of European Ideas 22, no. 2 (March 1996): 168. http://dx.doi.org/10.1016/s0191-6599(96)90069-8.

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47

Graybosch, Anthony. "Santayana, Pragmatism, and the Spiritual Life." Metaphilosophy 26, no. 3 (July 1995): 321–29. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00577.x.

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48

Chio, Nathan. "Gandhi: A Political and Spiritual Life." Peace & Change 35, no. 2 (April 2010): 361–63. http://dx.doi.org/10.1111/j.1468-0130.2009.00633.x.

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Wortham, Robert A., and Carol Barbee Wortham. "SPIRITUAL CAPITAL AND THE “GOOD LIFE”." Sociological Spectrum 27, no. 4 (May 22, 2007): 439–52. http://dx.doi.org/10.1080/02732170701335053.

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Keane, Marie-Henry. "Book Review: Christian Spiritual Life Revisited." Expository Times 118, no. 3 (December 2006): 151. http://dx.doi.org/10.1177/0014524606072725.

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