Thesis (M.A.)--Catholic Theological Union, 1986. / Vita. Includes bibliographical references (leaves 95-96).

Thesis (Ph.D.)--Ohio University, August, 2006. / Title from PDF t.p. Includes bibliographical references (p. 193-203)

Thesis (Ed.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p.84-91) and index.

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 167-196). Also available on the Internet.

Thesis (Ph. D.)--UCLA, 2008. / Vita. Includes bibliographical references (leaves 443-456).

Entrepreneurs tend to have emotional fluctuations in entrepreneurial process because of the incredible uncertainties embedded in the process (Judge and Douglas, 2013). The negative emotions such as stress, fear of failure and hopelessness may arouse and exert detrimental effects on entrepreneurs. Besides, there are also positive EEs (entrepreneurial emotions) such as satisfaction, passion, hopefulness and self-assurance. The relation between faith and EEs has been indicated in some research works (e.g. Bellu and Fiume, 2007; Tombaugh et al., 2011). With a further literature review, we found the gap between the two fields- FAW (faith at work) and EEs.  Accordingly, we came up with our research purpose which is to explore the influence of faith on EEs at the individual level.  In order to fulfill the research purpose, a qualitative study based on abduction is conducted. Empirical data is collected from seven entrepreneurs from Sweden in the form of semi-structured interviews. Bycombining the Four E’s model – four integrated dimensions of faith manifestation with seven identified EEs from the literature, the empirical research is conducted.           Our empirical findings confirmed the theories, and additional findings are acquired regarding EEs. The outcome indicates the positive impact of faith on EEs. More specifically, faith orientation in entrepreneurial process does not only promote positive emotions such as satisfaction, passion and altruistic love, but also helps overcome the negative emotions such as stress, fear of failure and doubts or withdraw their negative effects. It comes to the conclusion that faith-oriented entrepreneurs tend to have a stable state of their emotions during entrepreneurial process.

Made available in DSpace on 2015-04-17T15:02:26Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 724339 bytes, checksum: e80e1c6ca8959b899a853506b6901cff (MD5) Previous issue date: 2010-05-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research aimed to review the available evidence in the database of the CAPES´ site about the spirituality/religiosity and health relation, in the decade between 2000 and 2009. It focused on the relationship between the health professionals and the patients as concerns their spiritual lives and during their illnesses of awesome significance nowadays, such as: mental diseases, cardiovascular disease, cancer and AIDS. In this research, 95 studies are described and summarized. Several researches have been developed with the intention to investigate if beliefs, growth in faith and attendance at a community improve health and help people to live longer. It is noteworthy the increasing importance concerning to the relation between spirituality and health inside universities and clinical practice. In most of these studies, religiosity/spirituality has demonstrated a great impact on physical health as a possible factor for preventing the development of diseases and an occasional death reduction or the effect of several illnesses. Experiences, with HIV positive patients or with cancer, point out spiritual health as an important dimension of existence as regards facing the disease. The researches also indicate that religion/spirituality works as protection against cardiovascular diseases due to its inducement for healthy lifestyles, and it is associated with a better physical health predicting, thus, a faster remission of depression. In addition to the patient s spirituality, the caretakers´spiritual matters and how both of them see health and illness as well as how they interact are subjects taken into account. But, although, the theme has been taking part, definitely, in the researches´ list, the empirical studies have presented methodological flaws and limited success in reference to the mechanisms which act by promoting health through the religious involvement. The theme has been considered an intellectual and methodological challenge and it demands more studies before any definitive conclusions about the biological benefit of the spiritual practices come out; especially because such discussion will not end in the near future. / Esta é uma pesquisa que objetivou revisar as evidências disponíveis na base de dados do portal CAPES sobre a relação espiritualidade/religiosidade e saúde, na década compreendida entre os anos 2000 e 2009, focando na relação dos profissionais de saúde e dos pacientes com a espiritualidade em suas vidas e no curso das enfermidades de maior representatividade na atualidade, quais sejam: doenças mentais, doenças cardiovasculares (DCV), câncer e AIDS. Nela estão descritos e sintetizados 95 estudos. Inúmeras pesquisas, hoje, estão sendo desenvolvidas no sentido de averiguar se as crenças, o cultivo de uma fé e a participação em uma comunidade, fazem bem à saúde e ajudam as pessoas a viverem mais. É notável o crescimento da importância dada à relação entre espiritualidade e saúde dentro das universidades e na prática clínica. Em muitos desses estudos, a religiosidade/espiritualidade tem demonstrado potencial impacto sobre a saúde física, afigurando-se como possível fator de prevenção ao desenvolvimento de doenças e eventual redução de óbito ou do impacto de diversos males. Experiências de pacientes soropositivos ou com câncer apontam a saúde espiritual como uma importante dimensão da existência, no enfrentamento à doença. As pesquisas indicam, ainda, que religião/espiritualidade protege contra doenças cardiovasculares pelo fomento de estilos de vida saudáveis, estando associada com uma melhor saúde física, e prediz remissão mais rápida de depressão. E, além da espiritualidade do paciente, consideramse as questões espirituais dos cuidadores, como ambos entendem a saúde e a doença e como interagem entre si. Mas, embora o tema tenha entrado, definitivamente, no rol das pesquisas, os estudos empíricos têm apresentado falhas metodológicas e sucesso limitado com relação aos mecanismos que agem na promoção de saúde através do envolvimento religioso, sendo considerado um desafio intelectual e metodológico e demandando mais estudos antes de conclusões definitivas sobre o benefício biológico das práticas espirituais, especialmente, porque tal discussão não cessará tão cedo.

Evangelicalism in western Canada was fuelled by fundamentalist theology and devotion which evolved in this region during the early twentieth century. Generally, Canadian evangelical theologians have focused on the historical and theological implications of evangelicalism within this area. Due to the nature of evangelical theology, which is governed by reason and the defense of truth and dogma, this Christian movement in the west ignored by default concepts connected to mystical theology. This thesis researches a question which has not had an adequate response within evangelical theological tradition, primarily as a result of its disregard for mystical theology. The issue of concern in this thesis is the nature of the process of sanctification of the soul, and particularly, the purpose of the silence of God during this time. Questions to be addressed are: `what is the nature of spiritual transformation?', `what transpires in the soul of the person?' and `what is the role of the `dark night' and the `silence of God' during this experience?' This research responds with an explanation to the underlying cause for the inability of evangelical spirituality in the Canadian west to respond to this issue. It also provides a plausible resolution to the problem which is embedded in the literature of John of the Cross, a sixteenth century Spanish mystic. / CHR SPIRIT, CHURCHIST, MISS / DTH (CHR SPIRIT)

American college and university chaplaincy has historically reflected the spiritual demographic of college students in each progressing generation. This project explores the history of American college chaplaincy, the current spiritual demographic of millennial emerging adults, and proposes that college chaplains embrace the arts to creatively meet the needs of the diverse religious and nonreligious students populating today’s college campuses. Grounded in research which reveals that emerging adults widely affirm participation in the arts as spiritual practice, the project proposes three aspects of emerging adult spirituality as starting points for situating the arts as central to chaplaincy.  By recognizing the spectra between process and product, the secular and sacred, and word-based and experiential learning, college chaplains will be effective in engaging the spiritual needs of millennials with meaning and purpose.

abstract: Introduction: Several faith-based or faith-placed programs have focused on the physical dimension of wellness in efforts to improve health by increasing physical activity and improving diet behaviors. However, these programs were not designed to intervene on the mental dimension of wellness which is critical for stress reduction and health behavior change. Purpose: To evaluate the feasibility of a spirituality-based stress reduction and health behavior change intervention using the Spiritual Framework of Coping (SFC) model. Methods: This study was a quasi-experimental one group pretest posttest design. The study was a total of eight weeks conducted at a non-denominational Christian church. Participants were recruited from the church through announcements and flyers. The Optimal Health program met once a week for 1.5 hours with weekly phone calls during an additional four week follow-up period. Feasibility was assessed by the acceptability, demand, implementation, practicality, integration, and limited efficacy of the program. Analysis: Frequencies for demographics were assessed. Statistical analyses of feasibility objectives were assessed by frequencies and distribution of responses to feasibility evaluations. Limited efficacy of pretest and posttest measures were conducted using paired t-test (p <.05). Results: The Optimal Health Program was positively accepted by participants. The demand for the program was shown with average attendance of 78.7%. The program was successfully implemented as shown by meeting session objectives and 88% homework completion. The program was both practical for the intended participants and was successfully integrated within the existing environment. Limited efficacy changes within the program were mostly non-significant. Conclusion: This study tested the feasibility of implementing the Optimal Health program that specifically targeted the structural components of the Spiritual Framework of Coping Model identified to create meaning making and enhance well-being. This program may ultimately be used to help individuals improve and balance the spiritual, mental, and physical dimensions of wellness. However, length of study and limited efficacy measures will need to be reevaluated for program success. / Dissertation/Thesis / Ph.D. Exercise and Wellness 2012