Статті в журналах: "Spiritual"

1

Eliade, Mircea. "A Spiritual Adventure – Aventură Spirituală." Theory In Action 5, no. 1 (January 31, 2012): 2–58. http://dx.doi.org/10.3798/tia.1937-0237.12002.

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Heidari, Akram, Seyed Hasan Adeli, and Morteza Heidari. "Spiritual Care or Caring Spiritually?" Journal of Kerman University of Medical Sciences 30, no. 3 (June 26, 2023): 199–200. http://dx.doi.org/10.34172/jkmu.2023.32.

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3

Delph, Ronald K. "From Venetian Visitor to Curial Humanist: The Development of Agostino Steuco's “Counter“-Reformation Thought*." Renaissance Quarterly 47, no. 1 (1994): 102–39. http://dx.doi.org/10.2307/2863113.

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The study of Italian humanism in the age of the Reformation has focused almost exclusively on the relationship between humanism and the Italian Spirituali. This emphasis can be traced back to the many works of Delio Cantimori. Cantimori persistently argued that humanism, with its emphasis on scriptural studies, philology, and spiritual and ecclesiastical renewal promoted evangelical spirituality and church reform among Italians. He saw the Spirituali—many of whom were humanists—as pious, devout individuals caught between their own evangelical convictions and the traditions of a spiritually unsatisfying and morally corrupt ecclesiastical system. It was the dynamics of this spiritual crisis, fueled by the clash between evangelism and the doctrines of the church, that formed the basis of many of Cantimori's works on humanism and reform in Italy.

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4

Gábor, Csilla. "Spiritual Ways, Spiritual Faculties." Religion & Theology 23, no. 1-2 (2016): 128–47. http://dx.doi.org/10.1163/15743012-02301005.

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This article investigates meditations (both Catholic and Protestant) that are considered relevant textual representations of the devotional culture in the Early Modern Age. Studying the reception and use of patristic and mediaeval texts of devotional character in the early modern period, the article states that a close connection may be observed between early modern devotional culture on the one hand, and the patristic and mediaeval tradition on the other. Through analysis of the sources, the researcher can observe that the breach between the mediaeval church and the churches of the Reformation is much less abrupt and definitive than is often assumed. Particularly, the devotio moderna forms an important bridge between the Middle Ages and the later Baroque age.

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5

Sperry, Len. "Integrating Spiritual Direction Functions in the Practice of Psychotherapy." Journal of Psychology and Theology 31, no. 1 (March 2003): 3–13. http://dx.doi.org/10.1177/009164710303100101.

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Recent research and clinical experience suggest that clients are increasingly expecting that psychotherapists will deal with their spiritual concerns that are traditionally addressed in spiritual direction. This expectation has already begun to impact the practice of psychotherapy by increasing interest in the “spiritually-oriented-psychotherapies.” This article proposes that psychotherapy can become more receptive and effective in dealing with spiritual concerns by appropriately incorporating some or many of the functions of spiritual direction. The practice of spiritual direction is first described and compared to pastoral counseling and spiritually-oriented psychotherapy. Then eight functions of spiritual direction are presented and compared to similar “functions” in psychotherapy. Finally, specific recommendations for incorporating these functions into the practice of psychotherapy are discussed.

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Qaxxarova, Matlyuba. "SOCIAL-SPIRITUAL ENVIRONMENT OF SOCIETY AND SPIRITUAL IDEAL." Oriental Journal of Social Sciences 01, no. 01 (May 22, 2021): 30–36. http://dx.doi.org/10.37547/supsci-ojss-01-05.

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7

Unterrainer, Human-Friedrich, Helmuth-Paul Huber, Kurt Stelzer, and Andreas Fink. "“Spiritus contra Spiritum?”: Spiritual Well-Being and Depression Among Male Alcohol Dependents in Treatment." Alcoholism Treatment Quarterly 30, no. 1 (January 2012): 67–77. http://dx.doi.org/10.1080/07347324.2012.635551.

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8

Gcabashe, Leah. "Spiritual Liberation or Spiritual Oppression?" Agenda, no. 25 (1995): 7. http://dx.doi.org/10.2307/4065840.

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9

윤덕규. "Spiritual Desires and Spiritual Formation." THEOLOGICAL THOUGHT ll, no. 158 (September 2012): 233–58. http://dx.doi.org/10.35858/sinhak.2012..158.007.

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10

Mayer, John D. "Spiritual Intelligence or Spiritual Consciousness?" International Journal for the Psychology of Religion 10, no. 1 (January 2000): 47–56. http://dx.doi.org/10.1207/s15327582ijpr1001_5.

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11

Hood, L. Elizabeth, Joanne K. Olson, and Marion Allen. "Learning to Care for Spiritual Needs: Connecting Spiritually." Qualitative Health Research 17, no. 9 (November 2007): 1198–206. http://dx.doi.org/10.1177/1049732307306921.

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12

Hodge, David R. "Spiritual Genograms: A Generational Approach to Assessing Spirituality." Families in Society: The Journal of Contemporary Social Services 82, no. 1 (February 2001): 35–48. http://dx.doi.org/10.1606/1044-3894.220.

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Clients' spiritual and religious beliefs are often significantly shaped by family influences, particularly among many minority populations. Spiritual genograms offer an assessment method that highlights the spiritual and religious strengths that may exist within clients' families and depicts how these multi-generational dynamics inform current spiritual functioning. Information is provided on how to construct a spiritual genogram, as well as how to conduct an assessment, elicit spiritual strengths, and shift toward planning interventions. A case study is delineated, a number of spiritually-based interventions that flow from the instrument are reviewed, and sample questions are provided. The paper concludes by offering a number of suggestions as to when spiritual genograms may be particularly applicable.

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13

Stanford, Eleanor. "Spiritual." Callaloo 26, no. 1 (2003): 125–27. http://dx.doi.org/10.1353/cal.2003.0031.

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14

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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15

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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16

Brandt, Ryan A. "Reading Scripture Spiritually: Bonaventure, the Quadriga, and Spiritual Formation Today." Journal of Spiritual Formation and Soul Care 10, no. 1 (May 2017): 12–32. http://dx.doi.org/10.1177/193979091701000103.

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Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that (at least a variation of) Bonaventure's quadrigal method ought to be retrieved today for the spiritual health of scholarship and the church. This thesis will be attained organically. It will first survey his proposed method of interpretation in his Breviloquium and Commentary on the Gospel of Luke; then, it will appeal to scriptural and pastoral support to show that his method is a helpful route for retrieval.

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17

Jerome, Annette. "Comforting children and families who grieve: Incorporating spiritual support." School Psychology International 32, no. 2 (April 2011): 194–209. http://dx.doi.org/10.1177/0143034311400829.

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Based on specific school and community tragedies, this article reviews difficult situations and how students’ spiritual and religious beliefs were incorporated into school-based grief interventions. Suggestions are made to strengthen this often untapped resource, encouraging school-based mental health professionals to consult with community spiritual leaders and parents, exploring students’ spiritual resources and more effectively blending spiritually-based interventions across settings.

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18

Adhikari, Bal Dev. "Spiritual Humanism in Devkota’s Muna-Madan." PRAGYAN A Peer Reviewed Multidisciplinary Journal 4, no. 1 (December 31, 2023): 1–15. http://dx.doi.org/10.3126/pprmj.v4i1.67616.

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Devkota seeks spiritual humanism in order to restore moral, ethical and spiritual values in human beings. For him, the relationships between man and man, man and nature and man and God are vital. As a spiritual humanist, he focuses on acts of love and sacrifice for the good of humanity. According to him, this human world is to be guided by the universal spirit of God, the basis of spiritual humanism. He believes that God is present everywhere. Human beings have to realize it. Only spiritually motivated souls can sacrifice themselves for others. Devkota projects his ideas of Spiritual Humanism in Muna-Madan. He shows his tremendous reverence towards gods and goddesses because the marginalized and downtrodden people receive solace and living hope from God. Devkota believes that spiritually motivated people are compassionate and merciful towards fellow beings. Muna and her mother in-law unconditionally love Almighty God for their ultimate salvation from worldly sufferings. The Bhote (a pejorative term for a Tibetan man) shows an excellent example of humanity by helping an unknown person Madan. This paper highlights Devkota’s philosophy of spiritual humanism in Muna Madan.

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19

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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20

Pal, Santosh. "STUDY OF SPIRITUAL INTELLIGENCEAMONG D.EL.ED. STUDENTS." International Journal of Research -GRANTHAALAYAH 7, no. 7 (July 31, 2019): 143–47. http://dx.doi.org/10.29121/granthaalayah.v7.i7.2019.740.

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The present study has been conducted to explore the status of development of spiritual intelligence among D.El.Ed. students. 92 students were selected as the sample for the study. Spiritual Intelligence Scale (SIS) developed by K. S. Misra was used to collect the data from students of D.El.Ed. I and III semester. t-ratio was computed to analyze the data. The significant gender, and locality differences in spiritual intelligence score are found. Male students are found more spiritually intelligent than females. Urban students had greater spiritual intelligence than rural students. No significant difference was found in the spiritual intelligence of D.El.Ed. I and III semester students.

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21

Grasmane, Ina, and Anita Pipere. "The Psychopedagogical Intervention for the Development of Children’s Spiritual Intelligence: The Quest for the Theoretical Framework." Acta Paedagogica Vilnensia 44 (September 1, 2020): 81–98. http://dx.doi.org/10.15388/actpaed.44.6.

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The scientific topicality of this study undergirds the demand for innovative, theoretically and empirically grounded program of psychopedagogical intervention for the development of children’s spiritual intelligence. The task for the spirituality research today is building of scientifically sound definitions, theoretical models and constructs of spiritual development. Currently the terminology in this field is rather vague; guidelines for the application of spiritually oriented terminology in research and intervention practice are missing. The paper aims toward the theoretical analysis of concepts like spirituality, spiritual intelligence and spiritual development as well as toward the description of the theoretical approaches determining the up-to-date research related to phenomena and processes in the field of spiritual development. The authors focus on cognitive-developmental, social ecology and dynamic systemic approach to the theoretical analysis of the spiritual development. Thus, the envisaged psychopedagogical intervention will be grounded on comprehensive investigation in relation to the concepts of spirituality, spiritual intelligence, and spiritual development as well as on determination of targets and methods for the development of spiritual intelligence.

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Suryahim, Iim, Uus Putria, and Muslim Muslim. "Modern Dzikir and Spiritual Crisis." International Journal of Islamic Khazanah 10, no. 1 (July 31, 2020): 16–21. http://dx.doi.org/10.15575/ijik.v10i1.8410.

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Modern humans are more likely to be known as materialists and far from spiritual values. This study aims to determine the relationship of the Qur'an's spirituality in overcoming the spiritual crisis of modern human life. This research uses qualitative methods or literature review. The results of this study indicate that in some studies, modern humans who are closer to the Qur'an are mainly those who practice Dzikir to live more mature spiritually. Keywords: Al-Qur'an, Dzikir, Spiritual Crisis.

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Rhoades, Melinda, and Andrea Walker. "Spiritual Struggle and Spiritual Growth of Bereft College Students in a Christian Evangelical University." Salubritas: International Journal of Spirit-Empowered Counseling 1 (October 28, 2021): 129–56. http://dx.doi.org/10.31380/salubritas1.0.129.

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This article examines spiritual struggle in bereft Christian evangelical students and how struggle might potentiate spiritual growth. The death loss of a close person can result in shattered assumptions about the world that trigger spiritual questions and struggle and spiritual struggle can be a catalyst for growth. To our knowledge, spiritual growth has not been measured utilizing the actual voices of those struggling with the loss, nor has it been measured in Christian evangelical populations who may find it more threatening to yield to spiritual questioning. The Spirit-centered Change Model guides our conceptualization of spiritual growth from a Christian evangelical perspective. Utilizing a mixed methods design, bereft college students (n=161) at a Christian evangelical university answered questionnaires about religious coping, daily spiritual experiences, meaning in life, and open-ended questions about their spiritual growth and how students’ beliefs about God had changed after the loss. Compared to non-bereft peers, bereft students reported higher daily spiritual experiences, but bereft students who struggled spiritually reported less meaning and daily spiritual experiences than bereft students who did not struggle. Narrative responses indicated that spiritual struggle simultaneously tended to reflect more expansive beliefs around God and a deepened spirituality, according to the Spirit-centered Change Model. Results reflect a first empirical step toward measuring spiritual growth as epistemological change.

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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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Ravari, Ali, Zohreh Vanaki, Hydarali Houmann, and Anooshirvan Kazemnejad. "Spiritual Job Satisfaction in an Iranian Nursing Context." Nursing Ethics 16, no. 1 (January 2009): 19–30. http://dx.doi.org/10.1177/0969733008097987.

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This article reports the results of a qualitative study that used a deep interview method. The aim was to gather lived experiences of clinical nurses employed at government-funded medical centres regarding the non-materialistic and spiritual aspects of the profession that have had an important impact on their job satisfaction. On analysing the participants' concepts of spiritual satisfaction, the following themes were extracted: spiritually pleasant feelings, patients as celestial gifts, spiritual commitment, spiritual penchant, spiritual rewards, and spiritual dilemmas. Content analysis of the data indicated that nurses who viewed these dimensions of job satisfaction as a significant factor considered nursing as an opportunity to worship God while providing care for patients, and regarded their aim as achieving patients' contentment by providing nursing care compatible with scientific care methods.

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Ganga Kieffer, Kira. "Manifesting Millions." Nova Religio 24, no. 2 (October 20, 2020): 80–104. http://dx.doi.org/10.1525/nr.2020.24.2.80.

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Women’s spiritual entrepreneurship offers a new way of practicing capitalism in keeping with values traditionally coded as “feminine.” Operating as both a movement and a classification, spiritual entrepreneurship represents a capacious set of business practices centered on the belief that making money can be spiritually fulfilling. This possibility is actualized when spiritual entrepreneurship focuses on the traditionally feminine ideals of teaching and nurturing and utilizes spiritual practices such as meditation, manifesting, and mindfulness. This article explores the logics and rhetoric of women’s spiritual entrepreneurship in three prominent categories where these discourses are found: multi-level marketing, self-help products and guides, and women’s business coaching. Examples from each of these categories demonstrate how women’s spiritual entrepreneurship operates in the contemporary United States through shared ideals and religious practices.

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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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Sperry, Len. "Mindfulness, soulfulness, and spiritual development in spiritually oriented psychotherapy." Spirituality in Clinical Practice 5, no. 4 (December 2018): 291–95. http://dx.doi.org/10.1037/scp0000187.

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McWhorter, Matthew. "Integrating Spirituality and Mental Health Services." National Catholic Bioethics Quarterly 20, no. 1 (2020): 111–33. http://dx.doi.org/10.5840/ncbq202020110.

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Contemporary mental health professionals exhibit interest in integrating spirituality into the services they provide to clients. This clinical integration raises questions about both the goals of mental health services and the professional relevance of mental health providers’ spiritual competency. Drawing on the Christian anthropology of St. Thomas Aquinas, Benedict Ashley’s approach to psychotherapy differentiates psychopharmacological, psychotherapeutic, and spiritual approaches on the basis of the different domains of a client’s personality. These domains are the focus of different professions, and Ashley’s account suggests that mental health providers who lack additional spiritual-moral training should adopt a clinical model that recognizes their work is spiritually oriented but not spiritually directive.

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Kırca, Beyza. "Spiritual Dimension in Art Therapy." Spiritual Psychology and Counseling 4, no. 3 (October 15, 2019): 257–74. http://dx.doi.org/10.37898/spc.2019.4.3.071.

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Spiritually-oriented art therapy interventions are based on a holistic, therapeutic approach that aims to enable people who are in fragmented states to achieve integrity, unity, harmony, and balance by taking all the mental, emotional, physical, and spiritual dimensions of human nature into account using the medium of art and its creative processes. Art is considered intrinsically spiritual by many artists and art therapists, and the history of art and its relationship to treatment is as old as human history; however, open consideration of the spiritual dimension in therapeutic settings, particularly in art therapy interventions, is relatively new. Reviewing the emergence of spiritually-oriented art therapy interventions and their mechanisms of change is considered useful for seeing how they enable holistic transformation. These mechanisms have been determined as self-realization and understanding, transcendence, meaning-making and searching for a purpose, and achieving integrity through the holistic wellbeing approach.

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Giske, Tove, and Pamela Cone. "Comparing Nurses’ and Patients’ Comfort Level with Spiritual Assessment." Religions 11, no. 12 (December 15, 2020): 671. http://dx.doi.org/10.3390/rel11120671.

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This paper presents and compares similarities and differences between nurses’ and patients’ reports on comfort levels with spiritual assessment. Spiritual care is a part of nurses’ professional responsibilities; however, nurses continue to report that they are poorly prepared for this. There is limited research on patients’ expectations or perspectives on spiritual care. For the original mixed-method, two-phased study, a 21-item survey with 10 demographic variables, and some open-ended questions related to the comfort level of assessing/being assessed in the spiritual domain were distributed to 172 nurses and 157 hospitalised patients. SPSS was used to analyse and compare the results from nurses and patients; thematic analysis was used to examine the open-ended questions. Nurses reported a higher high degree of comfort with spiritual assessment than patients reported towards being assessed spiritually. Both nurses and patients saw respect and trust as key to building a relationship where open questions related to spirituality can be used as a helpful way to assess patients spiritually. Increased understanding of the best approach toward a patient must be based on the beliefs, values, and practices of that patient so that spiritual care can be individually tailored, and nurses can help patients move along the path to healing.

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Shitika, Ruchi Nayyar, Seema Sanghi, and A. K. Vij. "Spiritual intelligence - An exploration of spiritual dimensions." Asian Journal of Research in Social Sciences and Humanities 7, no. 9 (2017): 25. http://dx.doi.org/10.5958/2249-7315.2017.00440.3.

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Bartel, Mark. "What is Spiritual? What is Spiritual Suffering?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 58, no. 3 (September 2004): 187–201. http://dx.doi.org/10.1177/154230500405800304.

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Frederick, Thomas V. "Spiritual transformation: Honoring spiritual traditions in psychotherapy." Spirituality in Clinical Practice 1, no. 2 (2014): 109–15. http://dx.doi.org/10.1037/scp0000020.

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Musa, Ahmad S. "Spiritual Care Intervention and Spiritual Well-Being." Journal of Holistic Nursing 35, no. 1 (June 23, 2016): 53–61. http://dx.doi.org/10.1177/0898010116644388.

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This study explored the frequency of providing aspects of spiritual care intervention and its association with nurses’ own spiritual well-being in a convenience sample of 355 Jordanian Arab Muslim nurses. The nurses were recruited from different hospitals, representing both public and private health care sectors in northern and central Jordan. A cross-sectional descriptive and correlational design was used. Results indicated that Jordanian Muslim nurses provided religious aspects of spiritual care intervention to their Muslim patients infrequently and that their own spiritual well-being was positively associated with the frequency of provision of spiritual care interventions. The study concluded that Jordanian Muslim nurses most frequently provided spiritual care interventions that were existential, not overtly religious, were commonly used, were more traditional, and did not require direct nurse involvement. Moreover, the findings revealed that spiritual well-being was important to those nurses, which has implications for improving the provision of spiritual care intervention. The study provides information that enables nurses, nursing managers, and nursing educators to evaluate the nurses’ provision of various aspects of spiritual care to their Muslim patients, and to identify aspects of spiritual care intervention where nurses might receive training to become competent in providing this care.

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Phibal, Anong, and Urai Hatthakit. "SPIRITUAL CARE NEEDS AND SPIRITUAL CARE RECEIVED." BMJ Supportive & Palliative Care 3, no. 2 (June 2013): 249.1–249. http://dx.doi.org/10.1136/bmjspcare-2013-000491.62.

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Caldeira, Sílvia, and Jenny Hall. "Spiritual leadership and spiritual care in neonatology." Journal of Nursing Management 20, no. 8 (November 14, 2012): 1069–75. http://dx.doi.org/10.1111/jonm.12034.

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Lotfian, Leila, Minoo Asadzandi, Mahrooz Javadi, and Mojtaba Sepandi. "Correlation between Daily Spiritual Experience and Spiritual Health of Military University Professors (Daily Spiritual Experience and Spiritual Health)." Military Caring Sciences 7, no. 4 (February 1, 2021): 330–39. http://dx.doi.org/10.52547/mcs.7.4.330.

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Susanti, Widyoningsih Widyoningsih, and Opi Irawansah. "DESCRIPTIVE OF FAMILY PLANNING AND SPIRITUAL SERVICES AT THE VOLUNTARY COUNSELING AND TESTING CLINIC." Jurnal Smart Kebidanan 11, no. 1 (June 30, 2024): 55–58. http://dx.doi.org/10.34310/xy36qm49.

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One way to anticipate HIV/AIDS transmission is through biopsychosociospiritual services, meaning seeing patients not only from physical, psychosocial but also spiritual/religious aspects. One intervention that can be carried out is by providing counseling to respondents about contraceptives and spiritual services to improve the quality of life of women with HIV/AIDS. Research Objectives: To determine family planning services and spiritual services at the VCT Clinic at the Cilacap Regional General Hospital. This research is a qualitative study describing the dimensions of family planning services and spiritual services at the VCT Clinic at the Cilacap Regional General Hospital with a sample of 3 women aged HIV/AIDS sufferers, Peer Support Group 2 people and VCT Clinic management 1 person. The sampling technique used purposive sampling and three participants were obtained. Research results: Family planning services have been integrated into VCT services, and there are no spiritual services by religious officers at the VCT Clinic. Suggestions need to improve family planning and spiritual services in VCT services.Keywords : Family Planning Services, Spiritualy Services, Women, HIV/AIDS

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Choi, Simon Hanseung, Clayton Hoi-Yun McClintock, Elsa Lau, and Lisa Miller. "The Dynamic Universal Profiles of Spiritual Awareness: A Latent Profile Analysis." Religions 11, no. 6 (June 12, 2020): 288. http://dx.doi.org/10.3390/rel11060288.

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The aim of the current investigation was to identify universal profiles of lived spirituality. A study on a large sample of participants (N = 5512) across three countries, India, China, and the United States, suggested there are at least five cross-cultural phenotypic dimensions of personal spiritual capacity—spiritual reflection and commitment; contemplative practice; perception of interconnectedness; perception of love; and practice of altruism—that are protective against pathology in a community sample and have been replicated in matched clinical and non-clinical samples. Based on the highest frequency combinations of these five capacities in the same sample, we explored potentially dynamic profiles of spiritual engagement. We inductively derived five profiles using Latent Profile Analysis (LPA): non-seeking; socially disconnected; spiritual emergence; virtuous humanist; and spiritually integrated. We also examined, in this cross-sectional data, covariates external to the LPA model which measure disposition towards meaning across two dimensions: seeking and fulfillment, of which the former necessarily precedes the latter. These meaning covariates, in conjunction with cross-profile age differences, suggest the profiles might represent sequential phases along an emergent path of spiritual development. Subsequent regression analyses conducted to predict depression, anxiety, substance-related disorders, and positive psychology based on spiritual engagement profiles revealed the spiritually integrated profile was most protected against psychopathology, while the spiritual emergence profile was at highest risk. While this developmental process may be riddled with struggle, as evidenced by elevated rates of psychopathology and substance use in the intermediate phases, this period is a transient one that necessarily precedes one of mental wellness and resilience—the spiritual development process is ultimately buoyant and protective.

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Stranahan, Susan. "Spiritual Perception, Attitudes about Spiritual Care, and Spiritual Care Practices among Nurse Practitioners." Western Journal of Nursing Research 23, no. 1 (February 2001): 90–104. http://dx.doi.org/10.1177/01939450122044970.

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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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Bar-Sela, Gil, Michael J. Schultz, Karima Elshamy, Maryam Rassouli, Eran Ben-Arye, Myrna Doumit, Nahla Gafer, et al. "Training for awareness of one's own spirituality: A key factor in overcoming barriers to the provision of spiritual care to advanced cancer patients by doctors and nurses." Palliative and Supportive Care 17, no. 03 (September 6, 2018): 345–52. http://dx.doi.org/10.1017/s147895151800055x.

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AbstractObjectiveWhen patients feel spiritually supported by staff, we find increased use of hospice and reduced use of aggressive treatments at end of life, yet substantial barriers to staff spiritual care provision still exist. We aimed to study these barriers in a new cultural context and analyzed a new subgroup with “unrealized potential” for improved spiritual care provision: those who are positively inclined toward spiritual care yet do not themselves provide it.MethodWe distributed the Religion and Spirituality in Cancer Care Study via the Middle East Cancer Consortium to physicians and nurses caring for advanced cancer patients. Survey items included how often spiritual care should be provided, how often respondents themselves provide it, and perceived barriers to spiritual care provision.ResultWe had 770 respondents (40% physicians, 60% nurses) from 14 Middle Eastern countries. The results showed that 82% of respondents think staff should provide spiritual care at least occasionally, but 44% provide spiritual care less often than they think they should. In multivariable analysis of respondents who valued spiritual care yet did not themselves provide it to their most recent patients, predictors included low personal sense of being spiritual (p< 0.001) and not having received training (p= 0.02; only 22% received training). How “developed” a country is negatively predicted spiritual care provision (p< 0.001). Self-perceived barriers were quite similar across cultures.Significance of resultsDespite relatively high levels of spiritual care provision, we see a gap between desirability and actual provision. Seeing oneself as not spiritual or only slightly spiritual is a key factor demonstrably associated with not providing spiritual care. Efforts to increase spiritual care provision should target those in favor of spiritual care provision, promoting training that helps participants consider their own spirituality and the role that it plays in their personal and professional lives.

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Emül, Büşra. "Spiritual Oriented Cognitive-Based Group Therapy For Enhancing Resilience and Spiritual Well-Being Against Mobbing." Spiritual Psychology and Counseling 8, no. 1 (February 15, 2023): 7–26. http://dx.doi.org/10.37898/spiritualpc.1264551.

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This study examines the effect of spiritually oriented cognitive based group counseling on the resilience levels and spiritual well-being of individuals subjected to mobbing. The study used a quasi-experimental design with the control group (each group=11) with a pretest-posttest application. The mean age of the experimental group was 31.01, with a standard deviation of 6.04; the mean age of the control group was 33.09, with a standard deviation of 6.28. Eight sessions lasting 90 minutes were conducted with the experimental group. Cognitive and spiritual intervention to enhance resilience was applied to the experimental group. No intervention was applied to the control group. Measurement tools, Personal Information Form, Adult Resilience Scale, and Spiritual Well-Being Scale, were applied to the participants as pretest and posttest. Data were analyzed using Mann-Whitney U test and Wilcoxon Signed Ranks Test. As a result of the study, it was found that spiritually oriented cognitive-based group counseling was effective on the resilience levels and spiritual well-being of individuals who were subjected to mobbing. The findings were discussed within the framework of mobbing, resilience, and spirituality literature, and recommendations were presented.

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Emül, Büşra. "Spiritual Oriented Cognitive-Based Group Therapy For Enhancing Resilience and Spiritual Well-Being Against Mobbing." Spiritual Psychology and Counseling 8, no. 1 (February 15, 2023): 7–26. http://dx.doi.org/10.37898/spc.2023.8.1.183.

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This study examines the effect of spiritually oriented cognitive based group counseling on the resilience levels and spiritual well-being of individuals subjected to mobbing. The study used a quasi-experimental design with the control group (each group=11) with a pretest-posttest application. The mean age of the experimental group was 31.01, with a standard deviation of 6.04; the mean age of the control group was 33.09, with a standard deviation of 6.28. Eight sessions lasting 90 minutes were conducted with the experimental group. Cognitive and spiritual intervention to enhance resilience was applied to the experimental group. No intervention was applied to the control group. Measurement tools, Personal Information Form, Adult Resilience Scale, and Spiritual Well-Being Scale, were applied to the participants as pretest and posttest. Data were analyzed using Mann-Whitney U test and Wilcoxon Signed Ranks Test. As a result of the study, it was found that spiritually oriented cognitive-based group counseling was effective on the resilience levels and spiritual well-being of individuals who were subjected to mobbing. The findings were discussed within the framework of mobbing, resilience, and spirituality literature, and recommendations were presented.

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Ardianto silalahi and Damayanti Nababan. "Peranan Alkitab Dalam Mendewasakan Manusia Dewasa." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 2 (December 12, 2022): 159–73. http://dx.doi.org/10.55606/lumen.v1i2.62.

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A topic that is often discussed but lacks understanding of the meaning of maturity, there is some spiritual maturity which is expressed in the teachings of Christians, that spiritual maturity is needed by Christians so that their lives really demonstrate the character of Christ. Spiritually mature believers will have firm faith in the midst of the onslaught of misleading teaching influences and amidst the various storms of life. Believers who experience spiritual maturity will have the desire to serve God faithfully so that many souls are brought to Christ. Therefore, the role of the Bible is very much needed in distinguishing true maturity from a Christian spiritual point of view.

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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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Binawan, Andang. "Garbage Care as a Way for Eco-Spiritual Care in a Multifaith Society in Indonesia." Religions 14, no. 4 (April 6, 2023): 509. http://dx.doi.org/10.3390/rel14040509.

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This article will explain how garbage care can be a way of realizing eco-spiritual care in the multifaith context of Indonesia. In Indonesia, the environment is a common concern, and waste is also a common problem. With a qualitative reflective method, the activities in garbage care are reflected in an eco-spiritual care perspective. Eco-spiritual care is an effort to assist human beings to find themselves in their environment. This reflection concludes that with a phenomenological approach, garbage care will make people find their ‘oneness’. This will underlie the renewal of attitudes toward their lives in a deeper, more positive way. In addition, this reflection on the eco-spiritual will broaden the understanding of pastoral care that has existed so far, because eco-spiritual care is not only for people who are sick, but those who want to find their natural selves. This also means that the meaning of eco-spiritual care is much broader than pastoral care because it means giving ‘good food’, not just shepherding and merely giving spiritual food. Indeed, it must be a good and healthy spiritual food to let people grow better spiritually.

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Turgut, Tuğba, and Füsun Eksi. "Spiritually-Oriented Cognitive-Behavioral Family Therapy." Spiritual Psychology and Counseling 5, no. 1 (February 15, 2020): 87–111. http://dx.doi.org/10.37898/spc.2020.5.1.095.

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A great many factors influence human life. Among these are individuals’ religious and spiritual orientations, whose importance cannot be understated as they not only affect how individuals perceive and interpret themselves, events in their everyday lives, and the greater world but also shape their thoughts, feelings, and behaviors. Consequently, religious and spiritual orientations constitute an integral part of clients’ lives and are an important element that needs to be thoroughly investigated. In addition to having been integrated into individual psychological counseling approaches, religious/spiritual orientation has become as a highly supportive element in family therapy. Spiritually-oriented applications are quite helpful when addressing problems dealt with by individuals and families. In the current study, spiritually-oriented cognitive-behavioral family therapy is addressed in light of the relevant literature. We first present a general overview of cognitive-behavioral therapy and cognitive-behavioral family therapy, after which we frame the assessment steps followed in spiritually-oriented cognitive-behavioral family therapy within a paradigm based on religion and spirituality. After that, we reveal the religious/spiritual-based cognitive-behavioral applications that may be used during family therapy. We then discuss several exercises and applications employed during spiritually-oriented cognitive-behavioral family therapy. Finally, this study seeks to fill in gaps in the relevant literature on this topic in Turkey and offer a novel perspective to practitioners and researchers.

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Harvey, Jonathan, and Joscelyn Godwin. "Spiritual Music." Musical Times 128, no. 1734 (August 1987): 441. http://dx.doi.org/10.2307/965014.

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