God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

In an altering world of work where change is inevitable, and with the vast growth of a technological era unknown to mankind and which leaves the human factor behind, there is an outcry for leaders leading by example. Leaders today have a responsibility towards their followers by leading with their hearts, souls and minds, whilst intrinsically motivating their followers. Spiritual leaders are individuals who live by their values, ethics and attitudes, who intrinsically motivate themselves as well as their followers, whilst instilling a sense of belonging and membership in the organisation. When a leader demonstrates these qualities, it increases the psychological wellbeing, productivity and morale of the employee, adding towards the triple bottom-line of people, planet and profit, whilst at the same time reducing absenteeism. The objective of this study was to develop and validate a spiritual leadership questionnaire in the South African context. A quantitative, random probability sampling survey design was utilised in construction organisations in the Gauteng and Northern Cape Provinces, reaching a sample size of 221 participants. By making use and adapting the Spiritual Leadership Theory Questionnaire, the Spirituality Scale, the Religious Involvement Questionnaire and the Meaning in Life Questionnaire, a biographical questionnaire was used to develop the Spiritual Leadership Questionnaire on a 4-point Likert scale. Participation was completely voluntary. The Confirmatory Factor Analysis was used to verify whether the constructs measured the latent variable of spiritual leadership, while Structural Equation Modelling with the application on the Mplus program was used to confirm the relationships between the constructs, and to determine the validity and reliability of the latent variables. Acceptable item reliability was found in a three-factor model, namely spirituality, vision/hope/faith, and altruism. The results indicated practical and statistically significant relationships between the latent variable spiritual leadership and the constructs spirituality, vision/hope/faith and altruism. Recommendations followed, as well as indications for future research. / MCom (Industrial Psychology), North-West University, Vaal Triangle Campus, 2014

As result of economic uncertainty, rapid technological developments and continuous change, effective organisational transformation is required to ensure a competitive advantage. Transformational leadership is characterised by the ability to bring about significant organisational change. Transformational leadership is visionary-orientated and based on deeply fundamental values. This intrinsic value system which is a dimension of spirituality forms a spiritual foundation that guides and directs leaders' behaviour. Recognising leadership as the manifestation of a leader's spiritual core has emerged from recent research, but no research studies could be found to confirm the relationship empirically speaking between transformational leadership and spiritual intelligence. Subsequently the aim of this research is to determine the relationship between transformational leadership and spiritual intelligence and how it is manifested in managers of a utility company. A literature study was undertaken to analyse the concepts of transformational leadership, spiritual intelligence and the key dimensions that described them. It leads to the conclusion that spiritual intelligence implies the "capacity to think with one's soul", bringing with it self development that may pre-dispose leaders to use transformational behaviour. In the empirical study with a group of 56 managers from a utility company, their transformational leadership behaviour and spiritual intelligence levels were assessed by means of self-evaluation via the following measuring instruments: Leadership Practices Inventory (LPI) (Kouzes & Posner, 1998) and a Spiritual Intelligence questionnaire developed by Minnaar (2005). Feedback from 97% of the managers of the utility company yields the following results: good reliability indices for measuring instruments, and that a significant meaningful correlation exists between transformational leadership and spiritual intelligence. The results of this study prove a relationship between transformational leadership and spiritual intelligence as manifested amongst managers of a utility company. The contribution of this study is to be found in that research was done on the relationship between two leadership elements, which had not previously been researched. / Thesis (M.B.A.)--North-West University, Potchefstroom Campus, 2006

The relationship between theatrical performance and religion in Western culture has always been complex and often troubled; and yet at points of encounter each provides fertile ground for exploring questions about how our religious and spiritual identity is constructed through society. This is particularly true of England today. The arrival of the 21st century seems to have heralded a renewed interest in questions surrounding religious practice and spiritual seeking. When debates about the nature and implications of religious belief are so high on the cultural agenda, performance inevitably becomes a public site of these debates. This is reflected in the academy, and while sociologists of religion have become increasingly aware of the 'performative' aspects of religious practices, contemporary performance practitioners and theorists have become more concerned with questions of religion, spirituality and the sacred. This thesis acknowledges both aspects of this nexus. It contextualises these manifestations in popular culture through recent scholarship from the sociology of religion, and uses frameworks and discourse from performance scholarship to consider the implications of psychophysical practice on performative identity construction. To do this it critiques performance culture’s use of religion and spirituality to describe both positive and negative aspects of performance and its genealogies, which at its most extreme, asserts the 'failure' of mainstream religion and moves to assume the mantle of religion itself. This thesis, through textual and performance analysis, literature reviews, archival research and fieldwork argues that performance optics offer significant mechanisms for examining the efficacy of embodied practices that construct the infinite variety of religious, spiritual and cultural beliefs. It includes a series of case studies which explore how notions of ‘Englishness’ as civic-identity are interwoven with concepts of religiosity and responsibility. They are informed by my fieldwork as a participant and observer in acts of Christian and Spiritualist worship, in addition to my pilgrimage to Lourdes and Glastonbury with Goddess worshippers and Catholics. This thesis asks how is contemporary English religious and spiritual identity constructed and reconstructed by performance?

Despite the prediction that religion would wane in the 21st century, evidence suggests otherwise. It is important therefore for mental health professionals to understand the role of religion in the lives of their clients and to appreciate its impact on mental health. Research suggests a moderate inverse relationship between religion and depression and anxiety with some cross-cultural support. The relationship is however complex and context needs to be taken into account. The effect of culture and the importance of intrinsic religiosity are discussed. Much research is conducted in the US in the field of psychiatry, suggesting a gap in the British psychological literature. Some implications for clinical practice are discussed. The interplay between religion, culture and wellbeing is discussed

Les pertes liées à la capacité fonctionnelle, au réseau social et à l'approche de la mort, sont autant de menaces pour le bien-être en général mais représentent aussi des opportunités de transformation et de croissance par l'intégration des parties de sa vie en un tout cohérent et l'acceptation que la mort représente la fin naturelle de la vie. Ainsi la recherche d'un sens à sa vie est importante à n'importe quel âge et plus encore dans le grand âge. La présente étude s'est intéressée au rôle que joue le sens de la vie dans les stratégies d'adaptation et les attitudes face à une mort prochaine. Elle se divise en quatre chapitres. Le premier chapitre présente la problématique sous-jacente à la recherche, la question de recherche, la recension des écrits sur les principaux thèmes, les objectifs ainsi que le cadre théorique. Le deuxième chapitre traite de la méthodologie utilisée, des stratégies d'observation et d'analyse, des obstacles méthodologiques et des considérations éthiques. Le troisième chapitre présente les caractéristiques des participants, le processus d'analyse, les résultats et leur interprétation. Le quatrième chapitre présente la synthèse des résultats, une comparaison avec les autres études, le modèle exploratoire du lien entre sens de la vie, stratégies d'adaptation et attitudes face à la mort, la portée et les limites de la recherche ainsi que les pistes de recherches. La conclusion comprend des recommandations pour l'intervention tant au niveau du personnel soignant que pour les personnes âgées et leur entourage.

This theoretical research is positioned within the field of Psychology of Religion and Spirituality. Its goals are to analyze the training received by psychology students in this field, as well as the attitudes of the instructors in charge of such training. Based on research, it is reported that the religious and spiritual dimension is critical in an individual’s development; consequently, it is of outmost importance that future psychologists be prepared to understand the way such variables as faith in God, spiritual well-being, beliefs, convictions and needs, and coping styles, among others, affect the human being. Since most Latin American universities do not offer training courses related to this field, a revision of curricula is suggested, so as to identify gaps in such training and include courses that will enable future psychologists to fully perform their duties. / LapresenteinvestigaciónteóricaseubicaenelcampodelaPsicologíadelaReligiónylaEspiritualidad. Sus objetivos son analizar la formación que recibe el estudiante de psicología en este campo y las actitudes del docente encargado de su formación. Se reporta que de acuerdo a las investigaciones, la dimensión religiosa y espiritual es crucial en el desarrollo de la persona, por lo que se plantea la urgencia que los futuros psicólogos estén preparados para conocer cómo afectan variables como la fe en Dios, el bienestar espiritual, las creencias, convicciones y necesidades espirituales, estilos de afrontamiento, entre otros, al ser humano. Dado que la mayoría de las universidades latinoamericanas no brindan cursos de formación vinculados a este campo, se sugiere la revisión de las mallas curriculares para identificar los vacíos en la formación e incorporar cursos que permitan a los futuros psicólogos el cumplimiento cabal de sus funciones.

<p>This dissertation provides a coherent and an in-depth analysis of Hawai&rsquo;i tourism&rsquo;s impact on N&amacr; Kumu, who are considered to be the fabric of Hawai&rsquo;i society. N&amacr; Kumu was identified to be the teachers of the Kanka Maoli or the Native Hawai&rsquo;ian culture, which was embedded into community connectivity. The varying perspectives of these teaching practices were examined through transcendental phenomenology and transcription data analyzed according to proximal expressions of invariant elements. Eight N&amacr; Kumu participated in this study, ranging in their degree of practice, community role, how they conceptualized the role of kumu, and what the lived experience of Hawai&rsquo;i tourism meant to them. These elements led to a greater understanding of how tourism in this state impacts K&amacr;nka Maoli societal teachings, which suggests Hawai&rsquo;i societal policy as the primary control mechanism to how Hawai&rsquo;i tourism is experienced by N&amacr; Kumu and contributed to N&amacr; Kumu sense of well-being as inhabitants of Hawai&rsquo;i. The findings may also suggest the cognitive construct of what community connectivity is believed to be according to N&amacr; Kumu values, which impacts their overall sense of well-being. This suggests the cognitive proximal approach of the kumu as either internal or external, which affects their perception of Hawai&rsquo;i tourism. However, the overall essence of Hawai&rsquo;i tourism&rsquo;s impact on N&amacr; Kumu was found to be causal by Hawai&rsquo;i societal policy because this mechanism ultimately provides regulation and control of a given industry. </p>

In the history of the philosophy of seventeenth century England, empiricism overshadows idealism, and the theological treatment of the thought of "old priest and new presbyter" is given preference. The Cambridge Platonists have been woefully neglected by philosophers and theologians alike. In this study we are primarily concerned with the rational theology of Benjamin Whichcote and his thought as reflected in the writings of his disciples and successors. It is natural that since he is the father of the Platonists, any thorough treatment of his life and thought will cast light upon the entire movement and its collective influence. Our purpose in this study is to bring Whichcote from a place of relative obscurity to a point of observation where the real man and his thought may be seen and examined. This being the burden of this study, the obvious place to begin is with the man himself. The clue to Whichcote's influence is to be found in his contemporary setting. A critical examination of his posthumous writings are in order since some works ascribed to him are spurious. Standing as he does at the head of a movement, it is essential to find Whichcote's place in the history of thought. He was not a systematic philosopher or theologian, but this does not minimise the pervasive influence of his thought upon his disciples and successors. He is a rational theologian who recognises truth from all spheres, but his intention is an apology for the Christian faith.

The aim of this study is to seek increased sociological understanding of modern spirituality through an investigation of the spiritual teachings of the danish mystic Martinus and its followers. Seven interviews with followers of Martinus were conducted and analysed using qualitative content analysis. The analyze shows that the teachings of Martinus has resulted in a new life which can be understood in terms of its benefits and pleasures; the benefits being a sense of meaning, security and belonging and the pleasures being a sense of excitement, beauty and joy. Based on these results the study indicates that an aesthetic perspective can complement the more common instrumental perspective on spirituality to offer a more authentic and comprehensive understanding of why modern people becomes spiritual. The study ends with a final discussion on whether modern spirituality even can be sociologically understood and what this understanding would entail. Here I argue that genuine agnosticism is incompatible with the naturalistic premise of sociology and that the sociologist only can understand modern spirituality based on this premise, thus undermining the same spirituality that he or she wishes to understand.