Relevant bibliographies by topics / Desert spirituality

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Desert spirituality'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Desert spirituality"

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Vos, Nienke. "The Spirituality of the Desert." Religion & Theology 24, no. 1-2 (2017): 156–79. http://dx.doi.org/10.1163/15743012-02401009.

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In this article, three relatively recent works of popular spirituality are discussed with a focus on the appropriation of the Apophthegmata Patrum, the sayings of the desert fathers (and mothers). It is shown that such appropriation implies a complex dynamic of breaching and bridging as the critical, “breaching”, voice of the desert is called upon to bridge the gap between antiquity and modernity. The process of appropriation implies both the selection of specific texts and a favourable reading of the same. It is also informed by the formal training as well as the personal experience of the respective authors: Henri Nouwen, Anselm Grün, and Kathleen Norris. As the oscillation between ressourcement and aggiornamento is brought to bear on the congenial transplanting of ancient wisdom to the (post-)modern world, it becomes apparent that in these spiritual bestsellers the more problematic aspects of the desert are hardly ever breached themselves.
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Sheldrake, Philip F. "In the Heart of the Desert: The Spirituality of the Desert Fathers and Mothers: By John Chryssavgis: Bloomington, IN, World Wisdom, 2003. 163 pp. $19.95." Theology Today 62, no. 3 (October 2005): 420–21. http://dx.doi.org/10.1177/004057360506200317.

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Cho, Euiwan. "Resisting Restless Protestant Religious Consumers in the Korean Burnout Society: Examining Korean Protestantism’s Rising Interest in Apophatic and Desert Spirituality." Journal of Spiritual Formation and Soul Care 13, no. 1 (December 20, 2019): 22–38. http://dx.doi.org/10.1177/1939790919894560.

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Why have Korean Protestants been enthusiastic for Henri Nouwen, Thomas Merton, and Orthodox books in recent years? This article proposes that apophatic spirituality and desert asceticism, influential in both Catholic and Eastern Orthodox traditions, can help assuage the thirst of Korean Protestants exhausted by the excesses of positivity and the exploitation of self. I focus on the insatiable consuming passions of Korean Protestant religious consumerism as symptoms of the burnout society. I then explore the major contribution of apophatic spirituality and desert asceticism, which have much to teach contemporary Korean Protestantism.
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Jones, W. Paul. "In Wait for My Life: Aging and Desert Spirituality." Journal of Religious Gerontology 12, no. 2 (July 6, 2001): 99–108. http://dx.doi.org/10.1300/j078v12n02_11.

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Wheeler, Rachel. "The Revelatory Tide: Desert Spirituality and Contemporary Water Crises." Spiritus: A Journal of Christian Spirituality 20, no. 2 (2020): 176–93. http://dx.doi.org/10.1353/scs.2020.0030.

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McCutcheon, Larry, and W. Loyd Allen. "Book Review: Alexander Ryrie, The Desert Movement: Fresh Perspectives on the Spirituality of the Desert." Review & Expositor 111, no. 4 (November 2014): 430–31. http://dx.doi.org/10.1177/0034637314554762o.

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CARRUTHERS, MARY. "On Affliction and Reading, Weeping and Argument: Chaucer's Lachrymose Troilus in Context." Representations 93, no. 1 (2006): 1–21. http://dx.doi.org/10.1525/rep.2006.93.1.1.

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ABSTRACT This essay explores a fundamental connection among perception, sensation, and rational process in a selection of works within the long monastic tradition known as desert spirituality. Its focus is the embedding of intellectual judgment within bodily experience, expressed as a connection of affliction to reading andweeping to rational argument. Monastic spirituality cultivated intense sensation as an instrument of adequate judgment, and tears as purgative agents, having the potential to clear thought, not just to hinder it.
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Turner, Philip. "John Cassian and the Desert Fathers: Sources for Christian Spirituality?" Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 4 (November 2004): 466–86. http://dx.doi.org/10.1177/106385120401300406.

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Lemeni, Daniel. "The Untimely Tomb: Death in the Spirituality of the Desert." Hortus Artium Medievalium 23, no. 2 (July 2017): 532–37. http://dx.doi.org/10.1484/j.ham.5.113743.

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Mattox, Nathan. "The Solace of Fierce Landscapes: Exploring Desert and Mountain Spirituality." Worldviews: Global Religions, Culture, and Ecology 13, no. 3 (2009): 331–33. http://dx.doi.org/10.1163/156853509x438661.

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Dissertations / Theses on the topic "Desert spirituality"

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Mowat, Paul G. "A therapeutic model that uses desert spirituality for the healing of addiction." Thesis, University of Aberdeen, 2006. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186712.

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The desert fathers offer to use today the same pastoral care that they offered those who came seeking health and healing in 3rd century Egypt. Their method of care had authority because it came out of a lifestyle seeped in Christ’s love. Their spiritual practices of prayer, Scriptural reading and intimate relationship provided a healing environment where the sick were made well and the demons were cast out. It was a context of continual spiritual warfare, one where the monks sought to live their lives in the freedom of Christ’s love.
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Howland, Scott Charles. "Ontological Ecology: The Created World in Early Christian Monastic Spirituality." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1501073179289829.

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Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.

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Ipandi, Brice. "La représentation du désert et ses enjeux en littérature francophone contemporaine : lecture de : "Les marches de sable" d'Andrée Chédid, "Marie d'Egypte" de Jacques Lacarrière et de "Macaire Le Copte" de François Weyergans." Thesis, Université de Lorraine, 2014. http://www.theses.fr/2014LORR0257/document.

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Cette thèse est une réflexion sur la vitalité de la thématique du désert dans le domaine de la littérature. Cette thématique, dans le cas présent, est indissociable de celle du monachisme primitif, puisque le corpus que nous interrogeons, constitué de : Les Marches de sable, Marie d’Égypte et Macaire Le Copte, se présente comme hagiographique. Le lien entre désert et monachisme dans ces trois romans est au centre de cette réflexion qui s’efforce de comprendre et de mettre en lumière la nécessité pour des écrivains contemporains de reprendre cette thématique. Le désert nous est tantôt apparu comme le lieu de l’expérience spirituelle dans toute son ambivalence : espace de tentation par le diable, mais aussi espace d’élévation ascétique. Tantôt, il est un prétexte qui permet aux écrivains de porter un regard lucide sur la société actuelle, en voie de réification voire tout simplement d’ores et déjà réifiée. Pour finir, le désert nous est apparu comme un moyen pour ces trois écrivains de mettre en évidence leur conception non seulement de l’espace littéraire, qui apparaît de fait comme un espace paradoxal en ce sens qu’il peut à la fois être un espace de partage et un espace de réclusion, mais aussi de l’écrivain et de son travail. Il en ressort que l’écrivain est à l’image de l’ermite, c’est-à-dire une sorte de quêteur d’absolu
This thesis is a thought about the vitality of desert thematic in literature field. In this case, this thematic is inseparable from that of primitive monasticism as the corpus in question; I mean Les Marches de sable, Marie d’Egypte and Macaire Le Copte is presented as hagiographic. Therefore, the link between desert and monasticism in these three novels has led us to identify contemporary writers’ need of keeping bringing up such thematic. The desert has appeared as the place of spiritual experience in all its ambivalence, I mean devil temptation space, but also ascetic elevation space. To the writers, it is also a way to bring a lucid eye to the current society which is being reified because one cannot say only that it is already reified. In conclusion, to these three writers, not only the desert is a way to evidence their conception of literary space which really appears as a paradoxical space as it can at the same time be a sharing and a seclusion space, but also a writer’s workplace. It appears that the writer is image of hermit, that is, he is a sort of absolute seeker
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Baker, Melody. "Finding Meaning in the Music of David Maslanka." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1492526406064583.

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Jordan, Sheila Patricia. "A spirituality of the heart in the context of the Franciscan eremitical tradition : a scriptural understanding of "heart", "desert", and "conversion" as the basis of this, both historically and in the present day / by Patricia Jordan." Thesis, North-West University, 2003. http://hdl.handle.net/10394/355.

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To speak of the heart is to speak a universal language. After a brief examination of poetry, prose, art and music, we discuss and analyse the word heart in its universal applicability within different religions, eras, cultures and creeds. Our particular focus is then centred in Sacred Scripture where we find the most comprehensive understanding of the word heart. Tracing the depth and richness of its meaning throughout the Scripture texts, we are faced with the human paradox of good and evil, both of which proceed from the mysterious realm of the heart where freedom and grace engage us in ways that are at times beyond our comprehension. Examining the place of the desert in the process of forming the heart - which we understand to be the vital, inner core of a person - we highlight the struggle involved in this process, suggesting as the desert Fathers have before us, that the heart itself is at times a battlefield. Rooting ourselves in the Sacred Scriptures and in continuity with the Christian tradition, we introduce St. Francis of Assisi. Analysing and interpreting St. Francis' journey into his own heart and to the heart of others, leads us to a consideration of the part the desert plays in this journey. This analysis is directly related to the active-contemplative question that has been the subject of debate ever since the time of Jesus in his encounter with Martha and Mary. Dualistic language and thinking suggests that the different dimensions of life stand in opposition, leading to an either/or situation rather than an acceptance of a more integrated both/and approach. In an effort to avoid dualism and embrace paradox, we facilitate the journey of the heart towards wholeness and integration, combining theory and practice by bringing the fruit of this research to completion in The Portiuncula, a centre for Franciscan prayer and solitude, a new expression of our Third Order Regular Franciscan charism. Developing an innovative approach to St. Francis Rule for Hermitages, we discuss the significance of this, not only for members of the Franciscan family but for every person on the spiritual quest and the journey of the heart. After the example of St. Francis of Assisi, we have tried to capture the spirit of his following in the footsteps of the Word made flesh, Jesus Christ. In grappling with the implications of a literal following of Jesus Christ, and the challenges this poses for every individual in his or her uniqueness, we enter the realm of mystery, paradox, freedom and grace: the heart. Presenting a spirituality of the heart in the context of the biblical understanding of "heart", "desert", and "conversion", in the context of the Franciscan eremitical tradition, we continue the universal quest for the fullness of love which is mysteriously contained in the twofold but unified experience of contemplation and compassion.
Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2004.
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Dagalita, Cristina. "En .I. lieu desert, plain de montagnes : les images et la commande d’oeuvres d’art pour les chartreuses médiévales (fin du XIe siècle - début du XVIe siècle)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040139.

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Après la fondation de la première chartreuse en 1084 par Bruno de Cologne dans les Alpes, ces monastères, installés au départ dans des sites isolés, furent réputés pour leur austérité. Les moines, qui faisaient vœu de silence, vivaient reclus dans leur cellules la plupart du temps, ne se retrouvant que deux fois par jour pour célébrer la messe. Dans ce cadre, qui a donné lieu à une architecture spécifique, les premières mentions d’œuvres d’art, dans la législation, apparaissent dans la deuxième moitié du XIIIe siècle. Cette période correspondait à la fois à une modification de la structure de l’ordre, prenant en compte l’accroissement du nombre des maisons, et aux premières fondations à proximité des villes. Le rapprochement des centres urbains allait déterminer une relation nouvelle entre les chartreux et leurs bienfaiteurs, exprimée dans les donations d’œuvres d’art en vue de la commémoration. Si de la chartreuse de Vauvert, établie près de Paris en 1259, subsistent surtout des relevés de plaques de fondation et de tombeaux, les commandes d’œuvres d’art pour les chartreuses princières et royales de Champmol et de Miraflores, destinées à recevoir les tombeaux de leurs fondateurs, étaient plus variées. L’implication des chartreux dans l’aménagement du décor de leurs maisons est attestée par les sources. Elle peut être observée lorsqu’ils recevaient les dons d’œuvres d’art de la part de plusieurs bienfaiteurs et elle prend un sens particulier quand les frères commandaient eux-mêmes des tableaux. Dans la spiritualité des chartreux, les œuvres d’art avaient un rôle au sujet duquel les moines, en participant à leur création, pouvaient nous renseigner
Following the foundation of the first charterhouse by Bruno of Cologne, in 1084, in the Alps, these monasteries, established at first in solitary places, were well-known for their austere conditions. The monks, which had taken a vow of silence, lived isolated in their cells most of the time, meeting each other only twice a day, to celebrate mass. In these monasteries, characterized by their own architecture, the first mentions of artworks, in the legislation, date from the second half of the 13th century. At that time, the structure of the order was being revised by taking into account the multiplication of the charterhouses. Furthermore, the first foundations near cities were then established. This proximity to urban centres would determine a new relationship between Carthusians and their benefactors, visible through the donations of works of art for commemoration. From the charterhouse of Vauvert, established near Paris in 1259, have been preserved mostly drawings of memorial tablets or tombs. Nonetheless, for the princely and royal charterhouses of Champmol and Miraflores, that were to house the tombs of their founders, the commissions of works of art were more varied. The Carthusians’ participation in building the appearance of their monasteries is attested by the sources. This fact may also be observed when the Carthusians received donations of works of art from several benefactors and a special significance is attached to it when the brothers themselves commissioned paintings. In Carthusian spirituality, works of art had a role about which the monks, by involving themselves in their creation, could inform us
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Lopes, Leandro de Proença. "ESPIRITUALIDADE E PEDAGOGIA DO DESEJO: UM DIÁLOGO ENTRE PAULO FREIRE E RENÉ GIRARD." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/489.

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The exploration and the manipulation of desire are some of the main brand of consumption culture. In the societies where predominate this culture, the consumption appears as a humanization criterion, and the meaning of life the ethical-mythical core, around in which society organize itself its the wealth accumulation seek to consume more. Some researches have been demonstrating the holy aspects of this culture, which became a real religion of the everyday life, with its devotions, spiritualities, myths, and rituals. At this same aspect, some studies have been demonstrating how this culture determines the pedagogic projects. Theses arent accidentals studies, because religion and education are essential elements in the origin and upkeep of any culture and human society. However it could also be transformation elements. Paulo Freire emphasize with interest in a Desire Pedagogy creation, and comprehend that the desire theme is extremely important in the improvement fight of social exclusion. But unfortunately he hadnt time to couch such pedagogy. The René Girard work reinforces the thesis that religion is an essential process for the human societies, considering the real function in the culture origin. According to Girard, religion is the humanity educationalist in the humanization and socialization process. And his most notable characteristic is exactly to educate the desire, because, due its mimetic nature, is constantly the violence generator. In the research of relations between Religion/ Theology and Education, recently has been accomplished the presupposed theologies and spiritual studies of the educational offers. Even thought that Paulo Freire and René Girard are at different areas, with different projects, there is lots of convergences aspects between them, some even complementary. The dialog between these two authors shows it very profitable in the theme of desire discussion in relation with the spirituality and education. This work is a try to search elements that promote the elaboration of a Desire Pedagogy starting with the contribution of the Religion Science.(AU)
A exploração e a manipulação do desejo são algumas das principais marcas da cultura de consumo. Nas sociedades em que predomina essa cultura, o consumo aparece como critério de humanização, e o sentido da vida o núcleo ético-mítico em torno do qual a sociedade se organiza é a busca de acumulação de riqueza para se consumir cada vez mais. Alguns estudos têm demonstrado os aspectos sagrados dessa cultura, que se tornou uma verdadeira religião da vida cotidiana, com suas devoções, espiritualidades, mitos e ritos. Da mesma forma, alguns estudos vêm demonstrando como essa cultura determina os projetos pedagógicos. Esses estudos não são acidentais, pois religião e educação são elementos fundamentais na origem e na manutenção de qualquer cultura e sociedade humanas. Todavia, podem ser também elementos de transformação. Paulo Freire acena com o interesse pela criação de uma Pedagogia do Desejo, compreendendo que este tema é de fundamental importância na luta pela superação da exclusão social, o que infelizmente não teve tempo de formulá-la. A obra de René Girard reforça a tese de que a religião é um processo fundamental para as sociedades humanas, considerando sua real função na origem da cultura. Segundo Girard, a religião é a educadora da humanidade no processo de humanização e socialização. E sua característica mais notável é justamente a de educar o desejo, pois, devido a sua natureza mimética, constantemente é gerador de violência. Nas pesquisas sobre as relações entre Religião/Teologia e Educação, recentemente tem sido realizado o estudo dos pressupostos teológicos e espirituais das propostas educacionais. Há muitos pontos de convergência entre Paulo Freire e René Girard, alguns até complementares. O diálogo entre esses dois autores se mostra muito profícuo na discussão do tema do desejo em relação com a espiritualidade e a educação. Este trabalho é uma tentativa de buscar elementos que favoreçam a elaboração de uma Pedagogia do Desejo a partir das contribuições das Ciências da Religião.(AU)
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Ferluc, Agnès de. "« Cherche[r] quelque ombre d’infinité » : le langage du désir dans les textes de Bossuet." Thesis, Montpellier 3, 2014. http://www.theses.fr/2014MON30040.

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Notion centrale de sa spiritualité, le désir selon Bossuet fait advenir son objet : d'où l'invitation à l'élaguer comme à l'exalter, à la recherche de « l'unique nécessaire ». Héritier de l'Antiquité païenne et chrétienne, augustinien et thomasien plus que cartésien, Bossuet défend la doctrine catholique traditionnelle. Son apologie de l'intérêt propre dans la quête du salut rejoint toutefois des préoccupations propres à son temps. Peut-il évoquer le désir spirituel de manière analogue aux désirs sensibles ? En un siècle où les termes théologiques se laïcisent, sa préférence pour ce mot profane favorise ce lien, même si sa perspective sur les désordres du désir demeure plus métaphysique que celle des moralistes. Naturel et surnaturel, l'élan du désir de Dieu dépasse infiniment le sensible dont il ne peut se déprendre. Cela se traduit dans la rhétorique du prédicateur post-tridentin, qui recourt à des images pédagogiques et imparfaites, ici recensées dans un index. Comme dans le système figural biblique, dispositif attisant le désir d'un accomplissement, leur littéralité est signifiante. Appuyé sur des médiations bibliques et patristiques, l'univers imaginaire de Bossuet est marqué par l'importance de la nature dont l'harmonie chante l'amour de Dieu et par le recours privilégié aux métaphores de l'amour nuptial. Le prédicateur entend susciter ce désir au moyen de son verbe. La délectable musicalité de son éloquence oratoire métaphorise l'orientation du sensible vers Dieu. Ses lettres, sermons et écrits spirituels transmettent l'impetus animant le fidèle et le lyrique langage de sa prière. Car l'expression du désir de Dieu ne peut ici-bas se passer du tâtonnement des mots
The desire is central to Bossuet's spirituality. According to him, desire will make its object come to be : therefore one must control it or exalt it, in the hopes of securing “the one thing needful”. Heir to Pagan and Christian Antiquity, as an Augustinian and Thomist more so than a Cartesian, Bossuet defends traditional Catholic doctrine. His promotion of self-interest in the quest for salvation nevertheless has a relationship with some concerns typical of his time. Could he evoke spiritual desire in an analogous way to carnal desires ? Since, in the seventeenth century, theological terms were frequently rendered secular, his preference for the profane word encourages this analogy, although his perspective on the disorders of desire remains more metaphysical than the Moralists'views. Both natural and surnatural, the momentum of the desire of God infinitely surpasses the sensitive order from which it cannot free itself. This presents itself through the post-Tridentine predicator's rhetoric. He uses pedagogic and imperfect images, here inventoried in an index. As in the biblical figural system, which arouses the desire for an accomplishment, their literalness is meaningful. Fortified by biblical and patristical mediations, Bossuet's imaginary world is marked by the importance of nature (the harmony of which sings the love of God) and a predilection for metaphors of nuptial love. The predicator aims to instigate this love, through his verb. The delectable musicality of his oratorical elo-quence metaphorically represents this orientation of bodily desires towards God. His letters, sermons and spiritual wrintings communicate the impetus animating the faithful and the lyrical language of his prayer. Because in our world one cannot express God's desire without fumbling with words
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Horn, Lindsay R. "The Transformation of the Human Person Through Contemplation: An Analysis of John Cassian's Conferences." University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1626084936036699.

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Books on the topic "Desert spirituality"

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Walters, Kerry S. Soul wilderness: A desert spirituality. New York: Paulist Press, 2001.

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Soul making: The desert way of spirituality. London: SCM, 1986.

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Soul making: The desert way of spirituality. San Francisco: Harper & Row, 1985.

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Fathers of the desert: Life and spirituality. [Middlegreen, England]: St. Paul publications, 1992.

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Desert graces: Meditations inspired by the Sonoran Desert. Mahwah, N.J: E.T. Nedder Pub., 2009.

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Murk-Jansen, Saskia. Brides in the desert: The spirituality of the Beguines. London: Darton, Longman + Todd, 1998.

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Flowers in the desert: A spirituality of the Bible. Petersham, Mass: St. Bede's Publications, 1998.

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Dumm, Demetrius. Flowers in the desert: A spirituality of the Bible. Latrobe, Pa: Saint Vincent Publications, 2001.

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Flowers in the desert: A spirituality of the Bible. New York: Paulist Press, 1987.

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Brides in the desert: The spirituality of the Beguines. Maryknoll, N.Y: Orbis Books, 1998.

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Book chapters on the topic "Desert spirituality"

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Schuster, Shlomit C. "Practical Spirituality and the Desert Fathers." In Practical Spirituality and Human Development, 237–56. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-13-0803-1_15.

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Bhawuk, Dharm P. S. "A Process Model of Desire." In Spirituality and Indian Psychology, 111–25. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4419-8110-3_6.

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King, Jeannette. "Subversive Spirits: Spiritualism and Female Desire." In The Victorian Woman Question in Contemporary Feminist Fiction, 93–128. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230503571_5.

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Roden, Frederick S. "Aelred of Rievaulx, Same-Sex Desire and the Victorian Monastery." In Masculinity and Spirituality in Victorian Culture, 85–99. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230294165_7.

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Cadwallader, Jen. "The Anatomy of Desire: Madness, Mesmerism, and the Specters of Female Sexuality." In Spirits and Spirituality in Victorian Fiction, 83–122. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-55516-8_4.

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Utriainen, Terhi. "Desire for Enchanted Bodies: The Case of Women Engaging in Angel Spirituality." In Contemporary Encounters in Gender and Religion, 175–93. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-42598-6_8.

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Johnson, Galen A. "Desire and Invisibility in “Eye and Mind”: Some Remarks on Merleau-Ponty’s Spirituality." In Phaenomenologica, 85–96. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1751-7_7.

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Serventi, Silvia. "I laudari gesuati: la raccolta poetica del Bianco da Siena." In Le vestigia dei gesuati, 95–116. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.09.

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The extensive poetic collection of Bianco da Siena reflects the rich spirituality of Jesuates as, under the generic definition of «lauds», there are writings belonging to different literary genres, such as the abecedary, the acrostic, the epistle and the preaching in verse, the mystical, penitential, santoral, Marian lauda, ​​in addition to the paraphrase of prayers. The characteristic themes of «jesuate piety» often emerge in his compositions, such as the repetition of the name of Jesus, the desire to be dishonored, the importance of prayer, the Immaculate Conception, the devotion to the pope and to the clergy. A «jesuate specificity» emerges, intended to spread the «affective mysticism» of Carthusian matrix first of all among the Jesuates, but more generally among the true lovers of God.
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9

Galchutt, Paul, and Judy Connolly. "Palliative Chaplain Spiritual Assessment Progress Notes." In Charting Spiritual Care, 181–98. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47070-8_11.

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Abstract Research question “What is helpful as well as missing from palliative chaplain spiritual assessment progress notes?” arose from the context of seeking to know how palliative chaplain spiritual assessment progress notes can best be relevant and make a difference for a patient’s care. Seven focus groups, two of which were in a children’s hospital context, were hosted with 42 non-chaplain palliative team participants. The major results revealed four important considerations for palliative care chaplains. First, palliative interprofessional team members want more help and information regarding a patient’s decision-making, especially related to a patient’s religion and/or spirituality. Second, and in line with palliative care principles, the participants discussed their desire for relevant notation on a patient’s sense of suffering and coping. Third, a request was made for the chaplain to consistently document his/her perception of emotion emerging from the patient and/or family. The last major result to emerge was that the progress notes should have a summary content section at the top of the note with the most important information contained there.
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10

Robinson, Timothy. "Climate Change and Desert Spirituality." In Neither Here nor There, 111–28. Lutterworth Press, 2019. http://dx.doi.org/10.2307/j.ctvss3xfh.16.

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