The purpose of this thesis was to investigate how spirituality and religion could serve as a protective factor for depressed elderly (65 and older) who are victims of abuse. The review was carried out using scientific articles found through searches of various scientific databases with no limitation date.   Results found no studies which investigated that relationship across developed countries and especially not in the European context. However, the review gave some indications that spirituality might serve as an asset for depressed elderly. In addition the study found that professionals working with abused elderly should encourage them to be involved in spiritual actions and discussions. Studies on what role spirituality can influence and improve coping strategies across abused elderly are urgently needed in order to improve interventions aimed to curb the ever growing problem of elderly abuse.

Spiritan Life No. 04 -- December 1991 -- Mission Sources Justice and Peace Number 4 -- CONTENTS -- Foreword – (pg 5) -- "Practical Union", by Maurice Gobeil -- (pg 7) -- Theft of the Vision Quest, by Dermot McLoughlin -- (pg 19) -- Missionary and Mission, by Eugene Uzukwu -- (pg 29) -- Blessings or Curses?, by Joseph Harris -- (pg 43) -- What does the 500th Anniversary mean to us Spiritans? by John Kilcrann -- (pg 53) -- The 5th Centenary of Evangelisation, by Jesus Cabellos -- (pg 65) -- A Spiritan in Mexico considers, by Antoine Mercier -- (pg 75) -- Evangelisation and Religions in Dialogue in Mauritius, by Raymond Zimmermann -- (pg 87) -- About the Chapter..., by Georges Thibault -- (pg 99) -- Challenges of the Changed Times -- (pg 103) -- Spiritan Life Reviews -- (pg 105) -- Other Spiritan Publications -- (pg 107)

Thesis (M.A.)--Kutztown University of Pennsylvania, 2000. / Source: Masters Abstracts International, Volume: 45-06, page: 2829. Typescript. Abstract precedes thesis title page as [1] preliminary leaf. Includes bibliographical references (leaves 69-73).

Thesis (M.A.)--Gordon Conwell Theological Seminary, 2001. / Includes bibliographical references (leaves [111-113]).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2000. / Abstract and vita. Includes bibliographical references (leaves 285-295).

Thesis (Ph. D.)--University of Wisconsin--Madison, 2002. / Author presents a study on the implications of reflexive spirituality for a meaningful modernity. Includes bibliographical references (p. 244-253). Also available on the Internet.

<p> In this study of Christian spirituality, I examine the dynamics of shame within post-Holocaust biblical hermeneutics and demonstrate how hospitality might function as an alternative hermeneutic. Shame can serve two hermeneutical functions for those biblical scholars who strive to interpret the bible without perpetuating Christian anti-Judaism or supersessionism. First, shame can be transformative. As a biblical scholar encounters a biblical text with anti-Jewish potential, the experience of shame for this potential allows a biblical scholar a means by which the biblical text can be appropriated. Through this experience of shame, the biblical scholar's identity as a post- Holocaust Christian is reinforced and, therefore, transformed. Second, the biblical scholar who experiences shame for a biblical text's anti-Jewish potential might recast this shame through practices of interpretive shaming. These practices stigmatize the biblical text, general readers, and Christianity for their complicity in perpetuating Christian anti-Judaism. Practices of stigmatizing shaming can be problematic because, through the process of shaming, the text, its readers, and Christianity are deemed to be flawed without hope for reform.</p><p> One way to end this cycle of shaming is to develop interpretive practices that transignify shame. Through such practices, a biblical scholar might still experience shame for a biblical text's anti-Jewish potential, but this shame is not recast. One option for the transignification of shame is through the use of interpretive practices of hospitality. These interpretive practices encourage a post-Holocaust biblical interpreter to approach a biblical text's anti-Jewish potential with a spirit of openness while still setting limits for acceptable interpretation. In order to demonstrate this hermeneutic of hospitality, I use the interpretive practices of hospitality to provide a post-Holocaust interpretation of Rublev's <i>Trinity</i> icon and Genesis 18:1-15.</p>

<p>The purpose of this basic qualitative research was to gain a deeper understanding of how spirituality informs adult learning. Using transformative and holistic learning as major theoretical frameworks, qualitative interviewing was used to identify the viewpoints of eight spiritually focused adult educators associated with the Center for Spirituality. Transcriptions of the interviews were analyzed using inductive and comparative methods to develop a series of codes and themes related to participants&rsquo; understandings of spirituality, adult learning, and how spirituality may inform or affect learning as an adult. Results of the study suggest that spirituality informs transformative learning by providing: (a) a context through which adults may understand the meaning of their learning experience, and (b) a context for the justification of deeply held understandings and beliefs&mdash;both of which inform the foundation of transformative learning: habits of mind and points of view. </p>

<p> The "Breath of Fresh Air" project explores the potential for a "Circle of the Word" ministry model to spiritually empower incarcerated men and women while deepening the discipleship of local church members through relationship with imprisoned persons. Circle of the Word is a biblical storytelling workshop structured by peacemaking circle processes. The model was implemented with men at a state prison and women at a county jail. Volunteers from a local church assisted with the jail program. Data results affirm the model's potential. As a spiritual intervention, Circle of the Word joins the restorative justice movement to end mass incarceration.</p>

<p> Higher education has taken pride in the holistic development of students. However, research has shown that there is a void or lack in addressing students&rsquo; holistic development; more specifically, the lack or void is in addressing the spiritual development of students (Love &amp; Talbot, 1999; Stewart, Kocet, &amp; Lobdell, 2011). There remains little research on programs that directly and explicitly focus on spiritual development, especially in public institutions of higher education. It is important to study such programs to understand their components and implications as possible models and best practices for addressing spirituality in higher education. The purpose of this qualitative case study was to explore how a four-year, public institution of higher education addresses students&rsquo; spirituality through the use of an interfaith center, reflection room, and student organizations focused on religion, faith, and spirituality.</p><p> A multi-case study methodology design was used to implement this research study. There were three cases being studied &ndash; an interfaith center, a reflection room, and student organizations focused on religion, faith, and/or spirituality. Each case involved interviews with student users, interviews with staff, and a review of documents. Based on the theoretical framework and research questions, data accumulated from the data collection process were analyzed for emerging and convergent themes that relate to how these spiritually-related services impact students&rsquo; development.</p><p> Research findings concluded that these spiritually-related services do address various measures of spirituality in students. However, there are areas in which spiritually-related services could improve to address more measures of spirituality. Additionally, there are some negative factors that need to be addressed to improve the efficacy of existing services. Some of these factors include visibility of the services provided and more specific training for staff. Recommendations for policy, practice, and future research are presented as ways for public institutions of higher education to implement and address spirituality among their students.</p>