While traditional theories are useful in the study of persistence in some nontraditional students, many nontraditional female students are at high risk of not successfully persisting towards their educational goals. The purpose of this study was to explore the perceptions and experiences of spirituality, as a validating factor and an intrinsic motivator to persist, in nontraditional female students in community and technical colleges. A hermeneutic phenomenology research design was used with the "lived experiences" of these women articulated through their own voices. Although the study did not have a rigid set of fixed procedures, van Manens (1990) suggested activities for human science research were followed. Individual interviews, as well as two focus group interviews, were conducted to gather the data. A purposeful research sampling approach was used to select the participants from a community college and a technical college in the southern United States. The conceptual framework that informs this study is that of Sharon Daloz Parks' (2000) theories of faith development in the college years. In regards to persistence, Rendon's (2000) model of Academics of the Heart framed the validating environment that nurtured the nontraditional women‟s motivation to persist towards their educational goals. This framework reconnects the intellect with the spirit. In this study, it was found that spirituality was an internal validating factor for these nontraditional female students and this intrinsic motivation supports them in their persistence to achieve their goals. From the study emerged five major themes: spiritual development/growth, challenges, validation, support and perseverance. Supportive environments in educational settings may nurture and affirm this spirituality that exists in the increasing numbers of nontraditional female students attending our colleges today. These findings make a contribution to the present literature in that the results of the study provide insight as to how programs may be modified for nontraditional female students to support them in their persistence in an educational setting. In understanding where the students are on their continuum of developing spirituality, administrators, faculty, and support staff, could better provide the environments that are needed to nurture the growth of this internal validating factor and intrinsic motivator of spirituality.

Thesis advisor: Paul Schervish / The rapid increase in the number of religious non-affiliates in the United States makes non-affiliation an important issue to study. Traditional secularization theories have explained the overall increase in the number of people who report not belonging to a specific religion, but have not explored the diversity among them. Studies attempting to explain the rise in non-affiliation have been basically descriptive, focusing on sociodemographic characteristics or social networks of religious non-affiliates, examining the effects of cohort, political orientation, parents' religions, and peer religions. There is no comprehensive social theory on the dynamics of religious non-affiliation. In sum, the previous literature requires us to reconsider the theoretical limits of modernity and the unilateral understanding of secularization and suggests a new framework for multiple secularities in accordance with high modernity. In this study, I conceptualize religious non-affiliation as "multiple secularities," creating a new framework that takes into account the existence of various forms of non-affiliation in the United States. Specifically, I identify three types of worldviews (theism, spiritualism, immanent frame) and two categories of institutional religious affiliation (affiliation and non-affiliation). Thus, six forms of belief are considered--affiliated theism, affiliated spiritualism, affiliated positivism, unaffiliated theism, unaffiliated spiritualism, and unaffiliated positivism. Utilizing the 2005 Baylor Religion Survey and the Religion Module of the 2008 International Social Science Survey, this dissertation explores differences among multiple secularities in the U.S. with respect to three dimensions of holistic implications: head, heart, and hand. Findings indicate that there are distinct differences among unaffiliated individuals based on belief types. Compared to unaffiliated spiritualists and unaffiliated positivists, unaffiliated theists place less importance on the role of human agency as compared to divine agency, have lower levels of moral liberalism, are more likely to favor religion when considering the tension between religion and science, more likely to report experiences of being filled with the Spirit, more likely to participate in political associations, but less likely to attend political rallies and demonstrations. Unaffiliated spiritualists have the highest rates of reporting experiences of oneness with the universe and interest in New Age (astrology and alternative medicine), and they are most likely to participate in political rallies or public protests among the unaffiliated individuals. Unaffiliated positivists are most likely to place importance on human agency, and they have the lowest rates of religious and spiritual experiences among the unaffiliated. These findings make several important contributions to the literature. First, they contribute to the recognition of the limits of the `secularization' thesis in a high (or late) modern society such as the United States and provide a new framework for understanding `multiple secularities' by examining interactions between the institutional level of secularity (non-affiliation) and the individual level of secularity (privatization of belief). Second, they confirm the Weberian insight that `elective affinities' exist between worldviews and ideological, experiential, and social aspects of life in a high modern society. Third, they demonstrate that social research should further explore the subdivisions among "unchurched believers" (unaffiliated theists and spiritualists). Fourth, they contribute to the debate on "spiritual individualism" versus "engaged spirituality" by demonstrating that spirituality promotes various forms of social engagement. Finally, this dissertation suggests that contemporary social scientists should recognize the limits of the traditional secularization thesis and face a new conundrum of post-secularity beyond belief types and affiliation types in order to promote social cohesion. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

Introdução: O aspecto espiritual tem grande relevância e vem se tornando cada vez mais necessário na prática de assistência à saúde. Estudos científicos comprovam que pessoas doentes, que possuem alguma crença, têm melhor recuperação e adaptação, em caso de enfermidades graves, se comparadas a outras que não a têm. A espiritualidade é particularmente relevante para a enfermagem e, muitas vezes, é exercitada sempre que um indivíduo enfrenta estresse emocional, doença física ou morte. Torna-se importante, portanto, explorar instrumentos que se tornem ferramentas para o enfermeiro quanto a oferecer um melhor cuidado no que se refere à esfera espiritual. A Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrou, de forma consistente, confiabilidade e validade na identificação de percepções de espiritualidade e cuidado espiritual dos enfermeiros. Na realidade brasileira, não se localizou qualquer outro instrumento que tivesse objetivos iguais, nem semelhantes, aos propostos pela SSCRS. Objetivo: Traduzir a SSCRS para a língua portuguesa do Brasil e avaliar a confiabilidade da versão adaptada, verificando a consistência interna de seus itens em amostra de enfermeiros. Método: Foi utilizada a metodologia proposta por Guillemin, Bombardier e Beaton (1993; 2002) e Beaton et al. (2000): Tradução para língua portuguesa da SSCRS; Síntese das versões traduzidas; Retrotradução (Back Translation); Avaliação pelo Comitê de Especialistas; Aplicação na população-alvo; Tratamentos dos dados. Resultados e Discussão: 202 enfermeiros compuseram a amostra final. O alfa de Cronbach foi de 0,733, considerado aceitável. Quanto à equivalência funcional do instrumento, constatou-se grau satisfatório de equivalência. Os resultados da versão adaptada parecem indicar boa aplicação e bom entendimento do instrumento na amostra investigada. Com os resultados alcançados, levando-se em conta os objetivos propostos neste estudo, infere-se que a SSCRS tem equivalência conceitual, pois o instrumento mostrou-se relevante em todas as etapas do estudo. Infere-se, também, a importância de ter em nossa cultura instrumentos de medida que avaliem a percepção de espiritualidade e cuidado espiritual, pois, conhecendo-se os aspectos da espiritualidade e do cuidado espiritual, se pode oferecer assistência integral e individualizada. Conclusão: A ausência de outros instrumentos de medida de espiritualidade e cuidado espiritual especificamente para a enfermagem não permite a análise mais aprofundada do instrumento. Somente a partir de outros estudos sobre o tema, com outras populações, é que se poderá avançar em pesquisa de medida da espiritualidade e cuidado espiritual. Neste estudo, pode-se concluir que, apesar de terem sido observadas algumas diferenças com os resultados encontrados pelos autores, na versão original, as técnicas empregadas demonstram a validade e a fidedignidade da escala / Introduction: The spiritual aspect is very important and is becoming increasingly necessary in the practice of health care. Scientific studies show that sick people, who have some belief, have better recovery and adaptation, in case of serious illness, compared to others that do not. Spirituality is particularly relevant for nursing and often is exercised when an individual faces emotional stress, physical illness or death. It is therefore important to explore instruments that become tools for nurses as to offer better care in relation to the spiritual realm. The Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrated consistently, reliability and validity in identifying perceptions of spirituality and spiritual care nurses In Brazil, not found any other instrument that had the same goals, or similar, to the proposed by SSCRS.Objective: This study aimed to translate the Spirituality and Spiritual Care Rating Scale (SSCRS) into Portuguese of Brazil, and to evaluate the reliability of the adapted version by checking the internal consistency of its items in a sample of nurses. Method: the methodology proposed by Guillemin, Bombardier and Beaton (1993; 2002) was used and Beaton et al, (2000), composed by the following process: Translation into Portuguese of SSCRS; Summary of translated versions; Back translation (Back Translation); Evaluation by the Expert Committee; application in the target population; Treatment of the data. Results and Discussion: 202 nurses were included in the final sample. Cronbach\'s alfa was 0.733, considered acceptable. As regards the functional equivalence of the instrument, it has been found a satisfactory degree of equivalence. The results of the adapted version seem to indicate a good application and understanding of the instrument in the sample investigated. With the results achieved, taking into account the objectives proposed in this study, it is inferred that the SSCRS presents conceptual equivalence, since the instrument presented is relevant at all stages of the study. The importance of having in our culture measurement tools to assess the perception of spirituality and spiritual care, because only by knowing the aspects of spirituality and spiritual care is that we can offer comprehensive and individualized care is inferred. Conclusion: The lack of others measuring instruments of spirituality and spiritual care specifically for nursing does not allow further analysis of the instrument. Only from other studies on the subject, with other people, is that we can move forward in engineering research of spirituality and spiritual care. In this study, we can conclude that, although it was observed some differences with the results found by the authors in the original version, the techniques used demonstrate the validity and reliability of the scale

Adoecimento crônico envolve afeto e aproximação entre pacientes e familiares, podendo ser impactados diante da necessidade do cuidado. A rotina e dinâmica do sistema familiar sofrem alterações, apontando a necessidade de clarificar a compreensão sobre os processos familiares e pessoais desencadeados pelo adoecimento crônico que ameaça a continuidade da vida. O objetivo geral desse estudo é avaliar funcionamento familiar e espiritualidade relacionada à qualidade de vida de pessoas com doenças crônicas ameaçadoras a continuidade da vida (DCACV) e seus familiares, verificando possíveis associações destas variáveis com saúde mental e qualidade de vida. Amostra foi composta por grupo de 100 pacientes (GP) portadores de (DCACV), acompanhados em um hospital geral e 100 familiares (GF), pareados com o paciente. Aplicou-se Questionário de informações sociodemográficas e familiares; Escala de Avaliação da Coesão e Adaptabilidade Familiar-versão IV (FACES-IV); Questionário para religiosidade, espiritualidade e crenças pessoais relacionadas à qualidade de vida (WHOQOL-SRPB); Questionário para avaliação de qualidade de vida (WHOQOL-breve); Inventário de Ansiedade de Beck (BAI) e Inventário de Depressão de Beck (BDI-II). Os instrumentos foram aplicados no hospital, quando da consulta ou internação; entrevistados em locais separados, na mesma data. Realizou-se análise estatística descritiva dos resultados, teste t comparando os dois grupos e teste de correlação de Pearson para associações entre variáveis. Amostra predominantemente mulheres (51%-GP e 79%- GF), sem companheiro, residindo com família, católicos, classes B e C. Idade média GP 63,6 anos (+14,85) e GF 48,9 anos (+ 14,25). GP 51% apresentaram sintomas de ansiedade e 31% de depressão, GF 45% ansiedade e 23% depressão. Observou-se diferenças significativas nos grupos em qualidade de vida nos domínios social (t=5,296;p<0,001), ambiental (t=4,038;p<0,001) e resultado global (t=3,919;p<0,001), com melhores resultados para GP. Os grupos se diferenciaram quanto a funcionamento familiar nas subescalas Emaranhada (t=2,357;p=0,019), rígida (t=4,469;p<0,001), com resultados melhores para GF, comunicação (t=2,724;p=0,007) e satisfação (t=3,407;p=0,001), melhor para GP. Espiritualidade, na faceta Admiração (t=2,246;p=0,026), com resultado menor para GP. Observou-se correlações entre ansiedade, depressão e diferentes domínios de qualidade de vida tanto para funcionamento familiar quanto espiritualidade. As correlações entre funcionamento familiar e espiritualidade, no GP foram significativas entre algumas subescalas, porém fracas (r<0,40). As facetas, conexão, força e paz, referentes à espiritualidade, se correlacionaram com todas as subescalas de funcionamento familiar, exceto emaranhada (que não se correlacionou com nenhuma faceta), correlações com caótica foram negativas. A subescala satisfação familiar apresentou correlação positiva com todas facetas de espiritualidade. Resultados apontam que DCACV afeta funcionamento familiar e qualidade de vida, incluindo espiritualidade, e é possível que a doença aproxime as relações familiares, favorecendo ao funcionamento, apesar do processo de adaptação tanto pelo paciente quanto familiar. Quanto à espiritualidade, a presença da DCACV parece afetar a capacidade da pessoa de olhar ao redor buscando inspiração para a vida. Viver torna-se o momento presente, uma vez que o adoecimento pode abreviar a vida. Resultados evidenciaram que maior espiritualidade relacionada à qualidade de vida melhor a funcionalidade familiar, reafirmando que DCACV afeta igualmente paciente e familiar, pois foram observadas mais semelhanças que diferenças entre os dois grupos / Becoming chronically sick involves affection and closeness between patients and family and may be impacted due to the care needed. Routine and family dynamics are changed, pointing to the necessity to understand the personal and family processes triggered by the disease that threatens life. The general goal of this study was to assess family functioning and spirituality relative to quality of life among people with chronical life-threatening diseases (CLTD) and their family and identify possible links between these variables and quality of life and mental health. The sample was composed of 100 patients (GP), all of whom with CLTD, followed up in a hospital, and 100 relatives (GF) paired with the patient. The Sociodemographic and Family Information Questionnaire, Family Adaptability and Cohesion Scale (FACES-IV), Questionnaire on Religiousness, Spirituality and Personal Beliefs Relative to Quality of Life (WHOQOL-SRPB), Quality of life Assessment Questionnaire (WHOQOL-brief), Beck Anxiety Inventory (BAI) and Beck Depression Inventory (BDI-II) were all instruments used in the hospital upon visits or admission. Patients were surveyed in separate rooms on the same date. A descriptive statistical analysis of results, t Test comparing both groups, and the Pearson Correlation Test for links between variables were conducted. Predominantly female sample (51%-GP e 79%-GF), without a partner, residing with family, catholic, B and C classes, average age GP 63,6 years (+14,85) and GF 48,9 years (+ 14,25). GP: 51% showed anxiety symptoms and 31% depression symptoms; GF: 45% anxiety and 23% depression. Significant differences were seen between the groups relative to quality of life in the social, environmental and global results realms: (t=5,296; p<0,001), (t=4,038; p<0,001) (t=3,919; p<0,001) respectively, with better results for GP. Groups also showed differences regarding family functioning in the Enmeshed (t=2,357;p=0,019), and Rigid (t=4,469;p<0,001) subscales, with better results for GF; communication (t=2,724;p=0,007) and satisfaction (t=3,407;p=0,001),with better results for GP; Spirituality, in the Admiration facet, (t=2,246;p=0,026), with lower results for GP. There were correlations between anxiety, depression and different domains of quality of life both for Family functioning and spirituality. Correlations between family functioning and spirituality in GP were significant between some subscales, though weak (r<0,40). The facets, connection, strength, and peace, regarding spirituality correlated with all subscales of family functioning, except Enmeshed, which did not correlate with any facet. Correlations with Chaotic were negative. Subscale Family Satisfaction showed positive correlation with all facets of spirituality. Results showed that CLTD\'s affect family functioning and quality of life, including spirituality, possibly making family relationships closer and improving family functioning, in spite of the adaptation process. Regarding spirituality, existing CLTD\'s seemed to affect one\'s ability to look around seeking inspiration to live. Living becomes the present moment, since becoming sick may shorten life span. Results evidenced that the higher spirituality related to quality of life was, the better were family functioning, emphasizing that CLTD\'s affect patients and family equally, since more similarities than differences were identified between the groups

Considerando a espiritualidade como parte do conceito de saúde do indivíduo e suas repercussões no viver a doença crônica, realizou-se o presente estudo. Trata-se de um estudo exploratório, com metodologia quanti-qualitativa que teve como objetivo principal identificar e compreender o papel da espiritualidade no manejo da doença crônica do idoso. Procurou-se ainda conhecer o perfil dos idosos participantes do estudo, as mudanças de vida ocasionadas pelo diagnóstico da doença crônica e a compreensão de como a religião/espiritualidade/fé interfere neste processo. O método da análise de conteúdo de Bardin foi escolhido para interpretação dos discursos. O estudo foi realizado com 20 idosos portadores de doença crônica atendidos no Instituto Paulista de Geriatria e Gerontologia José Ermírio de Moraes (IPGG), instituição que tem como missão promover o envelhecimento saudável e a integração social do idoso. A coleta de dados foi realizada em outubro de 2010, através de entrevistas semiestruturadas. Os idosos possuíam entre 60 e 81 anos, sendo 65% mulheres e 35% homens, 65% casados, 20% viúvos e 15% divorciados. Quanto à ocupação, 80% são aposentados, 10% do lar/donas de casa, 10% estão ativos no mercado de trabalho. Com relação às condições de moradia, 85% residem em casa própria, 10% em casas de familiares e 5% em casa alugada, 50% residem com cônjuge e filhos ou netos, 35% apenas com cônjuge, 10% moram sozinhos e 5% apenas com filho. Quando questionados quanto às crenças religiosas, todos os participantes referiram pertencer a uma doutrina religiosa e dentre as religiões 75% declarou-se católico, 20% evangélico e 5% espírita. A doença crônica mais prevalente foi a Hipertensão Arterial Sistêmica (HAS), referida por 45% dos participantes, seguida do diabetes mellitus, presente em 35% dos idosos. A análise dos discursos resultou nos seguintes temas centrais: impacto multidimensional da doença crônica, enfrentamento e expectativas dos idosos. Na análise do impacto multidimensional da doença crônica, identificaram-se as seguintes unidades temáticas: impacto no estilo de vida, impacto emocional e impacto socioeconômico. Com relação ao enfrentamento da doença crônica, foram analisados o enfrentamento individual, o suporte social e a espiritualidade/religiosidade/fé. Quanto às expectativas, as unidades temáticas identificadas foram expectativas quanto à saúde e quanto ao sentido da vida. Os resultados evidenciaram as mudanças trazidas pelo diagnóstico da doença crônica e suas implicações na adaptação ao novo modo de vida. O manejo destas alterações é complexo e diversos fatores influenciam positivamente e negativamente no modo de lidar com a nova condição. Os resultados mostraram que a espiritualidade/religiosidade/fé interfere de maneira positiva no enfrentamento dos obstáculos e dificuldades da vida, fortalece a resiliência do paciente, melhorando assim, sua qualidade de vida. Para que o manejo da doença crônica seja bem sucedido, o profissional de saúde atuante na assistência ao idoso portador de doença crônica deve ter a sensibilidade de compreender o idoso dentro de seu contexto cultural e fortalecer o entendimento e responsabilização do paciente quanto a sua condição crônica. / This study was carried out considering spirituality as part of the concept of health and its impacts on living with a chronic disease. It is an exploratory study with quanti-qualitative methodology that aimed to identify and understand the role of spirituality in the management of chronic disease of the elderly, by identifying the profile of individual participating in the study, the life changes caused by diagnosis of chronic disease and how religion/spirituality/faith interferes in this process. The technique of contents analysis of Bardin was chosen for the interpretation of discourse. The study was conducted with 20 elderly patients with chronic disease treated at the Instituto Paulista de Geriatria e Gerontologia José Ermírio de Moraes (IPGG), an institution whose mission is to promote healthy aging and social integration of the elderly. Data collection was conduted in October 2010, through semi-structured interviews. The elderly had between 60 and 81 years, being 65% women and 35% men, 65% married, 20% widowed and 15% divorced. As to occupation, 80% are retired, 10% housewives, 10% are active in the labor market. About the conditions of living, 85% live in their own home, 10% in relatives house and 5% in rented accommodation, 50% live with spouse and children or grandchildren, 35% with spouse, 10% living alone and 5% living with children. When asked about their religious beliefs, all participants reported belonging to a religious doctrine, 75% declared themselves Catholic, 20% Protestant and 5% Spiritualist. The most prevalent chronic disease was High Blood Pressure, reported by 45% of the respondents, followed by Diabetes, present in 35% of the elderly. The discourse analysis resulted in the following themes: the multidimensional impact of chronic disease, coping and expectations of the elderly. In the analysis of the multidimensional impact of chronic disease, we identified the following thematic units: impact on lifestyle, emotional impact and economic impact. When regarding to coping with chronic illness, we analyzed the individual coping, social support and spirituality/ religion/ faith. As for expectations, thematic units identified were expectations about health and expectations about the meaning of life. The results demonstrate the changes brought by the diagnosis of chronic disease and its implications for adaptation to the new way of life. Management of these changes is complex and many factors influence both positively and negatively in dealing with the new condition. The results show that spirituality/religion/faith interferes positively in addressing the obstacles and difficulties of life, strengthen the resilience of the patient, thus improving their quality of life. For chronic disease management to be successful, health professionals active in assistance of the elderly with chronic illness should have the sensitivity to understand the elderly within their cultural context and strengthen their understanding and their accountability about the chronic condition.

Thesis advisor: Michael J. Himes / This dissertation inquires into the necessity, process, and structure of the bishop's discernment of the local church's <italic>sensus fidelium</italic>. As an authentic source of saving knowledge of God such that its reception brings union with God and others, the <italic>sensus fidelium</italic> ought to be a source for episcopal teaching. In his reception of the <italic>sensus fidelium</italic>, the bishop continues to learn and to be transformed by the apostolic faith, and is in turn better able to teach the faith with authority. If the bishop's reception of the <italic>sensus fidelium</italic> is integral to his ability to teach the apostolic faith in an authoritative manner, then the orthopraxis of that reception is of great importance. One aspect of that orthopraxis is the bishop's discernment of the <italic>sensus fidelium</italic>. As a ministerial habitus, discernment has implications both for the bishop's personal transformation and for his ability to place his spirituality at the service of the apostolate. The <italic>Spiritual Exercises</italic> of Ignatius of Loyola and the structures of the Society of Jesus are employed as a comparative model of discernment. The <italic>Spiritual Exercises</italic> offers a way of viewing discernment as a virtue that develops one's capacity for both reception from and union with God and others. Discernment in the Society of Jesus is undertaken to foster unity of understanding and purpose at the service of the Society's apostolate. Structures promoting discernment and relating spirituality to authority provide insights into how discernment may be developed within the larger church. Chapter One indicates that the bishop's discernment must become a virtue, that is, it must both be continually undertaken and personally transformative of his own capacity to know and respond to the Holy Spirit. Further, it must take into account in a positive and constructive manner other sources of authority, or of knowing God, within the church's historical context. Chapter Two analyzes the virtues and structures currently considered normative for the bishop's ministry in the local church. While ecclesial documents encourage dialogue, spirituality, and various virtues to aid the bishop's ministry, they leave undeveloped a coherent description of the relationship between discernment and the bishop's spirituality and authority, and do not sufficiently address the bishop's formation by the <italic>sensus fidelium</italic> of the local church. In order to better realize the ideals offered by these documents and to more sufficiently conceive how the bishop comes to personally symbolize the local church, Chapter Three and Chapter Four present the spirituality of the <italic>Spiritual Exercises</italic> and structures of the Society of Jesus. Chapter Five then constructs a model of episcopal discernment in the context of communion ecclesiology and in light of the insights of the Jesuit tradition in order to demonstrate how elements of Ignatian spirituality and Jesuit institutional structures may either illuminate episcopal self-understanding and practice or be adapted to the advantage of dialogical discernment within the local church. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

The question at the heart of this dissertation is: “How can Christian religious education help people know the value and importance of a healthy public/common life and further their interest and ability to participate in the public sphere toward the common good?” Care for our public lives must to be a part of our spirituality. It is not enough to know about the importance of the public realm to our well-being, rather, this concern must be part of what matters to us, a dimension of our affect and desire, something we want and care about. Hence the coupling of ‘public’ with ‘spirituality.’ A public spirituality is something that helps us see beyond the interpersonal dimension of life and recognize the wider public context for these relationships. It appreciates the importance of public life, civil society, and the public sphere. It is grounded in the public dimension of Catholic faith and connected to rich sources of wisdom from Christian tradition. This spirituality draws the person or community into the public sphere to participate in sustained, persuasive, respectful, and critical conversations about issues that matter to them. This dissertation argues that the task of religious education is to educate for such a spirituality and using the work of Thomas H. Groome, it outlines a particular way that in which this can happen. Chapter 1 demonstrates the importance of ‘the public’ to our well-being, looking closely at the role of civil society, the public sphere, and secularization. Chapter 2 articulates the public dimension of Catholic faith, with attention to the themes of participation, the common good, and how theology is done in public. Chapter 3 lays the foundation for a public spirituality, focusing on the Trinity, the challenge of the stranger, the mystical-transformational dimension of Christian spirituality, and Christianity as a way of seeing. Chapter 4 offers illustrations of public spirituality at work in three organizations: the Conference of Religious of Ireland Justice, Theos, U.K., and the Greater Boston Interfaith Organization. Finally, Chapter 5, proposes a shared Christian praxis approach to Christian religious education as a model to nurture and nourish a public spirituality. / Thesis (PhD) — Boston College, 2008. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Through centuries of Christian theology, prayer has held an important role in theology and the ministerial vocation. However, foundational literature on Protestant theological education for ministry does not offer a clear role for the practice of prayer in the theological classroom. In order to explore the relationship between theology and prayer in the context of theological education, this dissertation first explores the wider conversation around prayer in theology, the ministerial vocation, spirituality studies, and theological education. Second, it analyzes the role of prayer in foundational texts that have influenced and continue to influence the Protestant theological education conversation. Third, in order to gain a deeper understanding of how a practice of prayer functions within a theological framework, this dissertation analyzes three Protestant theologians for the relationship between theology and prayer. Fourth, by placing the analysis of the theological education texts, theologians, and voices from practical theology, spirituality, and contemplative studies into conversation, this dissertation offers a proposal for how prayer can function within a theological classroom. Chapter one draws upon multiple voices across theological traditions within Christianity and argues for the importance of prayer in the work of theology and in the ministerial vocation. It provides an overview of the role of prayer within practical theological methods and theological education, and also explores the split between theology and spirituality. Chapter two analyzes seven foundational texts discussing Protestant graduate ministerial theological education for the role of prayer. Chapters three, four, and five explore the writings of three Protestant theologians--Karl Barth, Eugene Peterson, and Marjorie Suchocki--for how their understanding and practice of prayer functions within their respective theological frameworks, and what their under-standings offer to theological education for ministry. Chapter six places these theologians into conversation with scholars in spirituality studies, practical theology, and scholars from the new field of contemplative studies in order to offer a contemplative pedagogical framework. Using a four-movement dynamic based on lectio divina, the flexible framework balances four modes of attention: first person introspective reflection, second person dialogic prayer, third person objective investigation, and attentive rest.

This thesis aims to shed light on the role of religious, spiritual and secular beliefs in individuals’ recovery from problematic substance use in Scotland. The findings are based on semi-structured interviews with twenty individuals, living in Scotland, who had past experience of problematic substance use. The methodology was influenced by narrative theory and the analysis drew on a thematic narrative approach. It is suggested that individuals in recovery construct personal belief systems by drawing chiefly on established cultural belief systems. Personal belief systems are learned and reinforced through practice, notably, engaging with belief-orientated communities and practising personal rituals. Participants use their personal belief systems as frameworks to interpret and give meaning to fundamental experiences that were part of their recovery. Personal belief systems are also integral to the construction of identity in recovery, helping individuals to establish a new self or reclaim an idealised past self. While personal belief systems did not often fit within neat religious, spiritual or secular categories, those with religious and/or spiritual beliefs often stressed the importance of their beliefs and associated practices to their recovery. Secular existential beliefs were also important to some people. The implications of these findings are discussed in terms of research, policy and practice.

Submitted by Sara Ribeiro (sara.ribeiro@ucb.br) on 2018-03-19T21:17:30Z No. of bitstreams: 1 NicoleBacellarZanetiTese2017.pdf: 3968663 bytes, checksum: ec2715db7ea51e10be127e391f9299ee (MD5) / Approved for entry into archive by Sara Ribeiro (sara.ribeiro@ucb.br) on 2018-03-19T21:17:59Z (GMT) No. of bitstreams: 1 NicoleBacellarZanetiTese2017.pdf: 3968663 bytes, checksum: ec2715db7ea51e10be127e391f9299ee (MD5) / Made available in DSpace on 2018-03-19T21:17:59Z (GMT). No. of bitstreams: 1 NicoleBacellarZanetiTese2017.pdf: 3968663 bytes, checksum: ec2715db7ea51e10be127e391f9299ee (MD5) Previous issue date: 2017-09-09 / This thesis discusses spirituality and sexuality, linking them to femininity, in a study of the familiarity of both phenomena by women practitioners of Tai Chi Chuan, also for investigating how they undergo and establish relationships between them. The study was grounded on the husserlian and merleaupontyan phenomenology and foucaultian approach. The methodology was inspired by phenomenology, allowing an exercise of understanding the convergences and divergences in the experiences of six Brazilian women and six British women practitioners of Tai Chi Chuan, whose semi-structured interviews were recorded and later transcribed. In the face of a comprehensive, contextualized and comparative perspective between the two groups, the results were systematized and analyzed according to the empirical-phenomenological method proposed by Amedeu Giorgi. It was possible to understand that the practices of the interviewees in Tai Chi Chuan are related to the search for meaning, as they attach a greater sense of integration to their existence after practicing it than previously reported. The body plays a key role in this integration. According to the merleaupontyan approach, it is a totality, a commonplace in which sexuality and spirituality express themselves. The modulating role of religiosity in the experience of sexuality was also verified. The empirical investigation allowed, therefore, one to investigate and understand how the interviewees meet the dimensions of sexuality and spirituality and establish relations between these two aspects of their psychic life in an in-depth way. Tai Chi Chuan has proved to be a practice capable of assisting the development of a harmonious and balanced coexistence between sexuality and spirituality. / Esta tese discute espiritualidade e sexualidade, relacionando-as com a feminilidade, num estudo da viv??ncia de ambos os fen??menos por parte de mulheres praticantes de Tai Chi Chuan, investigando o modo como elas os experimentam e estabelecem rela????es entre eles. O estudo fundamentou-se na fenomenologia husserliana e merleaupontyana e na abordagem foucaultiana. A metodologia foi inspirada na fenomenologia, permitindo exerc??cio de compreens??o das converg??ncias e diverg??ncias nas experi??ncias de seis mulheres brasileiras e seis mulheres brit??nicas que praticam Tai Chi Chuan, com as quais realizou-se entrevistas semiestruturadas, gravadas e posteriormente transcritas. Os resultados foram sistematizados e analisados segundo o m??todo emp??rico-fenomenol??gico proposto por Amedeu Giorgi, numa perspectiva compreensiva, contextualizada e comparativa entre os dois grupos. Foi poss??vel compreender que as viv??ncias das entrevistadas no Tai Chi Chuan est??o relacionadas ?? busca de sentido, pois elas atribuem um sentido maior de integra????o ?? sua exist??ncia depois de pratic??-lo do que atribu??am antes. O corpo desempenha papel fundamental nesta integra????o. Segundo a perspectiva merleaupontyana, ?? uma totalidade, lugar comum em que a sexualidade e a espiritualidade se expressam. Verificou-se tamb??m o papel modulador da religiosidade na viv??ncia da sexualidade. A investiga????o emp??rica permitiu, portanto, conhecer como as entrevistadas experimentam as dimens??es da sexualidade e da espiritualidade e estabelecem rela????es entre esses dois aspectos de sua vida ps??quica de maneira aprofundada. O Tai Chia Chuan mostrou-se como uma pr??tica capaz de auxiliar o desenvolvimento de uma conviv??ncia harmoniosa e equilibrada entre sexualidade e espiritualidade.