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Books on the topic 'Spiritual Resiliency'

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

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1

Rosemary, Blieszner, ed. Spiritual resiliency and aging: Hope, relationality, and the creative self. Amityville, NY: Baywood Pub. Co., 2012.

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2

Like a child: Restoring the awe, wonder, joy & resiliency of the human spirit. Woodstock, Vermont: Christian Journeys from SkyLight Paths Publishing, 2014.

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3

Rosemary, Blieszner, ed. Spiritual resiliency in older women: Models of strength for challenges through the life span. Thousand Oaks: Sage Publications, 1999.

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4

Wynhausen, Elisabeth. On resilience. Carlton, Vic: Melbourne University Pub., 2008.

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5

On resilience. Carlton, Vic: Melbourne University Pub., 2008.

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6

Spiritual resilience: Survival strategies for African Americans. Indianapolis, IN: Greenterprizes Publications, 2005.

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7

Spiritual resilience: 30 days to refresh your soul. Cincinnati, Ohio: Franciscan Media, 2015.

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8

The resilient spirit: Transforming suffering into insight and renewal. Reading, Mass: Addison-Wesley, 1997.

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9

Yeung, Douglas. Spiritual fitness and resilience: A review of relevant constructs, measures, and links to well-being. Santa Monica, CA: Rand Corporation, 2013.

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10

Mencher, Edythe Held. Resilience of the soul: Developing emotional and spiritual resilience in adolescents and their families : a program and resource guide for congregations based on the kedushat ha guf program. New York, N.Y: URJ Press, 2007.

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11

Young-Eisendrath, Polly. The gifts of suffering: Finding insight, compassion, and renewal. Reading, Mass: Addison-Wesley, 1996.

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12

Young-Eisendrath, Polly. La renovación del espíritu: Historias de esperanza y transformación después del sufrimiento. Barcelona: Paidós, 1998.

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13

Ramsey, Janet, and Rosemary Blieszner. Spiritual Resiliency and Aging. Routledge, 2016. http://dx.doi.org/10.4324/9781315230979.

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14

Brenner, Grant H. Creating Spiritual and Psychological Resilience. Routledge, 2010. http://dx.doi.org/10.4324/9780203869536.

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15

Wynhausen, Elisabeth. On Resilience. Hachette Australia, 2021.

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16

Selg, Peter. Elisabeth Vreede: Adversity, Resilience, and Spiritual Science. SteinerBooks, 2017.

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17

Nason-Clark, Nancy, Barbara Fisher-Townsend, Catherine Holtmann, and Stephen McMullin. Abusers. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190607210.003.0003.

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Focusing on data collected from interviews and focus groups with men who have acted abusively, this chapter tells the story of men’s lives by reflecting on their childhood, trouble with the law, altercations with family and friends, and their early days of intimacy. Most men who batter do not believe they are violent. This chapter focuses on how religious beliefs and practices intersect with, and impact, the experience of controlling, abusive behavior. The contours of how men talk about their experience of interacting with the criminal justice system and other intervention services in the aftermath of their own violence toward an intimate are discussed. Also, issues such as vulnerability, entitlement, and resiliency are discussed, and explicitly spiritual factors such as guilt, remorse, uncertainty, forgiveness, and accountability are considered. The role pastors and other spiritual leaders can play in calling men who abuse to change thinking and change behavior is discussed.
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18

H, Brenner Grant, Bush Daniel H, and Moses Joshua, eds. Creating spiritual and psychological resilience: Integrating care in disaster relief work. New York: Brunner-Routledge, 2009.

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19

The Red Ember in the White Ash: Letting God Reignite Your Spiritual Passion. Harvest House Publishers, 2006.

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20

Cleveland, Martha. Chronic Illness and the Twelve Steps: A Practical Approach to Spiritual Resilience. Hazelden, 1999.

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21

Cleveland, Martha. Chronic Illness and the Twelve Steps: A Practical Approach to Spiritual Resilience. Hazelden, 2010.

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22

Harrison, Maryke, Tracy Lauren Vargo, Conrad Joseph Camit, Vedant Agrawal, Laura Gramling, Rayna Sanghvi, Lori Holleran, and Bruce Bongar. Suicide Prevention and Psychological Resilience for Military and Veterans. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199935291.013.37.

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For the past ten years, the prevalence of suicide completions among service members has increased, with rates greatly exceeding those seen within the US civilian population. In response, the Department of Defense, Department of Veterans Affairs, and each branch of the military collaboratively implemented strategic approaches to improving existing suicide prevention programs and invested in the development of innovative programs. These approaches include consolidating suicide event reporting into a central database, reducing the stigma associated with help-seeking behaviors, enhancing resilience among service members, improving aspects impacting service members’ overall quality of life through an expansion of benefits and services, and improving the physical, psychological, social, and spiritual well-being of service members. This article explores the evolution of these suicide risk prevention efforts in consideration of the effectiveness of different strategies used by military branches and veteran programs.
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23

Felgoise, Stephanie H., and Michelle L. Dube. Resilience and coping strategies in ALS patients and caregivers. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780198757726.003.0007.

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The experience of living with amyotrophic lateral sclerosis (ALS) necessitates adaptation by the person living with ALS (PALS) and their caregiver. In the face of an incurable illness, many PALS and their caregivers report a significant decline in their physical and psychosocial-spiritual health, whereas others endure the illness with great fortitude and demonstrate positive adjustment and wellbeing. This heterogeneity in adjustment has led researchers to conjecture about why or how some people maintain their quality of life while others do not. Psychosocial processes that facilitate adjustment to ALS are coping and a variety of resilience factors including hope, optimism, social problem solving, spirituality and religiosity, and social support and relationship satisfaction. Therapeutic interventions that may foster resilience and coping in PALS and their caregivers include communication, dignity therapy, Buddhist psychology and mindfulness, social problem-solving therapy, constructivist grief therapy, and quality of life therapy (QOLT).
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24

Watson, Max, and Mark Thomas. Spiritual and ethical aspects of advance care planning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198802136.003.0006.

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This chapter describes linking spirituality and Advanced Care Planning (ACP); fear and ACP; how thinking about death changes people; religious views of ACP; denial and ACP; personal control and ACP; ethical principles and ACP; the spiritual work of ACP, including objective asessment; adaptation and ACP; and ritual, sacrament, and ACP. The discussion holds that dying is not primarily a medical event. The process of thinking about end-of-life issues can significantly impact on an individual’s attitudes, values, and belief systems. Dying patients can challenge the cultural illusion that life is going to last forever. This can be hard for families and professionals to accept and challenges their own fears around mortality. The importance and wisdom of religious rituals and religious symbolism cannot be ignored even in the most secular of contexts as they bring comfort to many. ACP is about life before death and can foster resilience and hope.
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25

Under the Canopy: Ritual Process and Spiritual Resilience in South Africa (Studies in Comparative Religion). University of South Carolina Press, 1999.

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26

Under the Canopy: Ritual Process and Spiritual Resilience in South Africa (Studies in Comparative Religion). University of South Carolina Press, 2007.

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27

Zavella, Patricia. The Movement for Reproductive Justice. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479829200.001.0001.

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Working on behalf of women of color, the movement for reproductive justice incorporates intersectionality and human rights to advocate for women’s right to bear children free from coercion or abuse, terminate their pregnancies without obstacles or judgment, and raise their children in healthy environments as well as the right to bodily autonomy and gender self-identification. The movement for reproductive justice takes health advocacy further by pushing for women’s human right to access health care with dignity and to express their full selves, including their spiritual beliefs, as well as policies that address social inequalities and lead to greater wellness in communities of color. The evidence is drawn from ethnographic research with thirteen organizations located throughout the United States. The overall argument is that the organizations discussed here provide a compelling model for negotiating across differences within constituencies. This movement has built a repertoire of “ready-to-work skills” or methodology that includes cross-sector coalition building, storytelling in safer spaces, and strengths-based messaging. In the ongoing political clashes in which the war on women’s reproductive rights and targeting of immigrants seem particularly egregious and there are widespread questions about whether “the resistance” can maintain its cohesion, the movement for reproductive justice offers a model for multiscalar politics in opposition to conservative agendas and the disparagement of specific social categories. Using grassroots organizing, culture shift work, and policy advocacy, this movement also offers visions of the strength, resiliency, and dignity of people of color.
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28

Griffith, James, and Gina Magyar-Russell. Unhealthy and Potentially Harmful Uses of Religion. Edited by John R. Peteet, Mary Lynn Dell, and Wai Lun Alan Fung. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190681968.003.0005.

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Religious coping is the most common source of resilience worldwide among people facing harsh adversities, yet it also can do harm. Three major classes of religious acts pose risks for harm to self or others: group religious life that overshadows personal spirituality; religion that expresses symptoms of mental illness; and spiritual struggle that arises from conflicted meanings, motivations, and actions within religious life. Across religious traditions, personal spirituality sets a standard for relational and ethical living against which the moral worth of religious acts can be judged. When group religious life too strongly dominates personal spirituality, inquiry about existential concerns can re-energize personal spirituality in a corrective rebalancing. Discerning mental illness in the guise of religion requires religious professionals to learn about diagnosis, treatment, and risk factors for relapse of mental illnesses. Psychotherapy or spiritual guidance can resolve intrapsychic, interpersonal, and person-God conflicts for religious persons caught in spiritual struggles.
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29

Hunter, Dr Adrienne T. He Called Me Tin: Inspiring spiritual & racial awakenings around the world as a resilient woman of color & scientist. Life's Humble Hunt Prints, 2019.

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30

Jaffrelot, Christophe, and Laurence Louer, eds. Pan-Islamic Connections. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862985.001.0001.

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South Asia is today the region inhabited by the largest number of Muslims—roughly 500 million. In the course of the Islamization process, which began in the eighth century, it developed a distinct Indo-Islamic civilization that culminated in the Mughal Empire. While paying lip service to the power centers of Islam in the Gulf, including Mecca and Medina, this civilization has cultivated its own variety of Islam, based on Sufism. Over the last fifty years, pan-Islamic ties have intensified between these two regions. Gathering together some of the best specialists on the subject, this volume explores these ideological, educational and spiritual networks, which have gained momentum due to political strategies, migration flows and increased communications. At stake are both the resilience of the civilization that imbued South Asia with a specific identity, and the relations between Sunnis and Shias in a region where Saudi Arabia and Iran are fighting a cultural proxy war, as evident in the foreign ramifications of sectarianism in Pakistan. Pan-Islamic Connections investigates the nature and implications of the cultural, spiritual and socio-economic rapprochement between these two Islams.
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31

Duyndam, Joachim. Humanism as a Positive Outcome of Secularism. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.43.

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Humanism is not the only answer to the conditions of secularism, nor would secularism inevitably equal nihilism without humanism.. This chapter articulates and defends positive humanism, a tradition not defined just by rejecting dogmatic religion but by seeking ethical ideals and human rights. Realizing those values requires hermeneutic interpretations of humanist exemplars from many cultures, past and present, in order to creatively apply those values within individual contexts. Humanism stands for liberty (autonomy and resilience), responsibility (the duty to care, for which one is answerable), justice (upholding institutions and arrangements that protect people from exploitation and humiliation), solidarity (spiritual and material care for one another), diversity (the right to individual and group identity), art of living (refined moral conduct toward oneself and others), and sustainability (long-term care for the inhabitability of the planet). Taken together, these values seek to promote humaneness.
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32

Duncan, Graham A. The Manufacture of Dissent. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0011.

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This chapter notes that increased pluralism, movement, and transnationalism have meant inevitable change for dissenting Protestantism. A result of experiential transculturality has been the rise of religious practice marked by hybridity, and scholarship intended to explain it. This chapter unpacks the meanings of terms such as ‘inculturation’ as ‘adaptation’, ‘innovation’, and ‘reflexivity’, and explores the ways in which these emerge in the intercultural settings of Protestant Christian mission in the Majority World. A result of this analysis is to point to the ways in which secularity and transnationalism actually ‘manufacture’ dissent from dominant orthodoxies, sparking religious revitalizations and new identities. The chapter quotes E. W. Blyden’s prescient observation that Africa would be the ‘spiritual conservatory of the world’. The term ‘dissent’ needs to be revalued to include growth, reinterpretation, resilience, redefinition, and revitalization. This keeps it true to the semper reformanda principle of Reformational Dissent.
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33

Ezeukwu, Felix a. Prayer and Fasting Intimacy: Learn How to Start Your Personal Journey Resilience Guide to a Successful Deeper Self Love, Faith Challenge and More Powerful Relationship with God to Spiritual Breakthrough. Independently Published, 2020.

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34

Stockdale, Katie. Hope Under Oppression. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197563564.001.0001.

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This book explores the nature, value, and role of hope in human life under conditions of oppression. Oppression is often a threat and damage to hope, yet many members of oppressed groups, including prominent activists pursuing a more just world, find hope valuable and even essential to their personal and political lives. This book offers a unique evaluative framework for hope that captures the intrinsic value of hope for many of us, the rationality and morality of hope, and ultimately how we can hope well in the non-ideal world we share. It develops an account of the relationship between hope and anger about oppression and argues that anger tends to be accompanied by hopes for repair. When people’s hopes for repair are not realized, as is often the case for those who are oppressed, anger can evolve into bitterness: a form of unresolved anger involving a loss of hope that injustice will be sufficiently acknowledged and addressed. But even when all hope might seem lost or out of reach, faith can enable resilience in the face of oppression. Spiritual faith, faith in humanity, and moral faith are part of what motivates people to join in solidarity against injustice, through which hope can be recovered collectively. Joining with others who share one’s experiences or commitments for a better world and uniting with them in collective action can restore and strengthen hope for the future when hope might otherwise be lost.
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35

C, Bussey Marian, and Wise Judith Bula, eds. Trauma transformed: An empowerment response. New York: Columbia University Press, 2007.

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36

Wise, Judith Bula, Marian Bussey, and Marian Bussey. Trauma Transformed. Columbia University Press, 2007.

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37

(Editor), Marian Bussey, and Judith Bula Wise (Editor), eds. Trauma Transformed: An Empowerment Response (Empowering the Powerless: A Social Work Series). Columbia University Press, 2007.

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38

(Editor), Marian Bussey, and Judith Bula Wise (Editor), eds. Trauma Transformed: An Empowerment Response (Empowering the Powerless: A Social Work Series). Columbia University Press, 2007.

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39

Wong, Agnes M. F. The Art and Science of Compassion, A Primer. Oxford University Press, 2020. http://dx.doi.org/10.1093/med/9780197551387.001.0001.

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The Art and Science of Compassion, A Primer is designed as a short, “all-in-one,” introductory text that covers the full gamut of compassion, from the evolutional, biological, behavioural, and psychological, to the social, philosophical, and spiritual. Written with busy trainees, clinicians, and educators in mind, it aims to address the following questions: What is compassion? Is it innate or a trainable skill? What do different scientific disciplines, including neuroscience, tell us about compassion? Why is “compassion fatigue” a misnomer? What are the obstacles to compassion? Why are burnout, moral suffering, and bullying so rampant in healthcare? And, finally, what does it take to cultivate compassion? Drawing on her diverse background as a clinician, scientist, educator, and chaplain, Dr. Wong presents a wealth of scientific evidence supporting that compassion is both innate and trainable. By interleaving personal experiences and reflections, she shares her insights on what it takes to cultivate compassion to support the art of medicine and caregiving. The training described draws on both contemplative and scientific disciplines to help clinicians develop cognitive, attentional, affective, and somatic skills that are critical for the cultivation of compassion. Compassion not only benefits the recipients, produces better patient care, and improves the healthcare system, but it is also a boundless source of energy, resilience, and wellness for the givers. With striking illustrations for key concepts and a concise summary for each chapter, this book provides a solid conceptual framework and practical approaches to cultivate compassion. It serves to complement the experiential component of compassion that the readers are strongly encouraged to develop and practise in their daily lives.
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