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Journal articles on the topic 'Spiritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Eliade, Mircea. "A Spiritual Adventure – Aventură Spirituală." Theory In Action 5, no. 1 (2012): 2–58. http://dx.doi.org/10.3798/tia.1937-0237.12002.

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Heidari, Akram, Seyed Hasan Adeli, and Morteza Heidari. "Spiritual Care or Caring Spiritually?" Journal of Kerman University of Medical Sciences 30, no. 3 (2023): 199–200. http://dx.doi.org/10.34172/jkmu.2023.32.

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3

Delph, Ronald K. "From Venetian Visitor to Curial Humanist: The Development of Agostino Steuco's “Counter“-Reformation Thought*." Renaissance Quarterly 47, no. 1 (1994): 102–39. http://dx.doi.org/10.2307/2863113.

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The study of Italian humanism in the age of the Reformation has focused almost exclusively on the relationship between humanism and the Italian Spirituali. This emphasis can be traced back to the many works of Delio Cantimori. Cantimori persistently argued that humanism, with its emphasis on scriptural studies, philology, and spiritual and ecclesiastical renewal promoted evangelical spirituality and church reform among Italians. He saw the Spirituali—many of whom were humanists—as pious, devout individuals caught between their own evangelical convictions and the traditions of a spiritually uns

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4

Vis, Jo-Ann, and Heather Marie Boynton. "A Spiritually Integrated Approach to Trauma, Grief, and Loss: Applying a Competence Framework for Helping Professionals." Religions 15, no. 8 (2024): 931. http://dx.doi.org/10.3390/rel15080931.

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Exposure to trauma, grief, and loss (TGL) can elicit spiritual pondering and meaning making, which can manifest as unsettled spiritual rumination or evolve into spiritual growth and transcendence. Incorporating a spiritually informed approach with TGL survivors invites spiritual interaction between the individual and professional helper to move beyond the trauma story and influences toward hope and possibility. This approach benefits survivors and offers the professional helper the potential for personal growth and transcendence. Integrating a spiritually informed approach encourages professio

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5

Gábor, Csilla. "Spiritual Ways, Spiritual Faculties." Religion & Theology 23, no. 1-2 (2016): 128–47. http://dx.doi.org/10.1163/15743012-02301005.

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This article investigates meditations (both Catholic and Protestant) that are considered relevant textual representations of the devotional culture in the Early Modern Age. Studying the reception and use of patristic and mediaeval texts of devotional character in the early modern period, the article states that a close connection may be observed between early modern devotional culture on the one hand, and the patristic and mediaeval tradition on the other. Through analysis of the sources, the researcher can observe that the breach between the mediaeval church and the churches of the Reformatio

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6

Sperry, Len. "Integrating Spiritual Direction Functions in the Practice of Psychotherapy." Journal of Psychology and Theology 31, no. 1 (2003): 3–13. http://dx.doi.org/10.1177/009164710303100101.

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Recent research and clinical experience suggest that clients are increasingly expecting that psychotherapists will deal with their spiritual concerns that are traditionally addressed in spiritual direction. This expectation has already begun to impact the practice of psychotherapy by increasing interest in the “spiritually-oriented-psychotherapies.” This article proposes that psychotherapy can become more receptive and effective in dealing with spiritual concerns by appropriately incorporating some or many of the functions of spiritual direction. The practice of spiritual direction is first de

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Unterrainer, Human-Friedrich, Helmuth-Paul Huber, Kurt Stelzer, and Andreas Fink. "“Spiritus contra Spiritum?”: Spiritual Well-Being and Depression Among Male Alcohol Dependents in Treatment." Alcoholism Treatment Quarterly 30, no. 1 (2012): 67–77. http://dx.doi.org/10.1080/07347324.2012.635551.

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8

Qaxxarova, Matlyuba. "SOCIAL-SPIRITUAL ENVIRONMENT OF SOCIETY AND SPIRITUAL IDEAL." Oriental Journal of Social Sciences 01, no. 01 (2021): 30–36. http://dx.doi.org/10.37547/supsci-ojss-01-05.

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9

Gcabashe, Leah. "Spiritual Liberation or Spiritual Oppression?" Agenda, no. 25 (1995): 7. http://dx.doi.org/10.2307/4065840.

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10

윤덕규. "Spiritual Desires and Spiritual Formation." THEOLOGICAL THOUGHT ll, no. 158 (2012): 233–58. http://dx.doi.org/10.35858/sinhak.2012..158.007.

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11

Varvatsoulias, George. "Spiritual Intelligence and Spiritual Exegesis." Philotheos 22, no. 2 (2022): 169–87. https://doi.org/10.5840/philotheos202222210.

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Spiritual intelligence and spiritual exegesis form constructs in psychology of religion and psychotherapy. They have been studied in several ways within the scientific paradigms of psychology. In psychology of religion, they have been investigated -among others- as adaptive values -especially, spiritual intelligence- towards the attainment of goals. Spiritual exegesis has been a valid explanation for spiritual intelligence in psychology of religion. In this paper, I introduce a self-devised inventory of 55 items that is pilot studied, the rationale of which is to discuss self-love as a motivat

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12

Mayer, John D. "Spiritual Intelligence or Spiritual Consciousness?" International Journal for the Psychology of Religion 10, no. 1 (2000): 47–56. http://dx.doi.org/10.1207/s15327582ijpr1001_5.

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13

Hood, L. Elizabeth, Joanne K. Olson, and Marion Allen. "Learning to Care for Spiritual Needs: Connecting Spiritually." Qualitative Health Research 17, no. 9 (2007): 1198–206. http://dx.doi.org/10.1177/1049732307306921.

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14

Hodge, David R. "Spiritual Genograms: A Generational Approach to Assessing Spirituality." Families in Society: The Journal of Contemporary Social Services 82, no. 1 (2001): 35–48. http://dx.doi.org/10.1606/1044-3894.220.

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Clients' spiritual and religious beliefs are often significantly shaped by family influences, particularly among many minority populations. Spiritual genograms offer an assessment method that highlights the spiritual and religious strengths that may exist within clients' families and depicts how these multi-generational dynamics inform current spiritual functioning. Information is provided on how to construct a spiritual genogram, as well as how to conduct an assessment, elicit spiritual strengths, and shift toward planning interventions. A case study is delineated, a number of spiritually-bas

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15

Stanford, Eleanor. "Spiritual." Callaloo 26, no. 1 (2003): 125–27. http://dx.doi.org/10.1353/cal.2003.0031.

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16

Crete, Abigail, Micheline Anderson, Suza Scalora, Elisabeth Mistur, Olivia Fuller, and Lisa Miller. "Spiritual Decline as a Predictor of Posttraumatic Stress." Religions 11, no. 11 (2020): 575. http://dx.doi.org/10.3390/rel11110575.

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Many college students in the United States arrive on campus with exposure to both traumatic events and typical negative life events, as well as varying levels of emotional wellness. One way that students may seek out help is through spiritually supportive wellness programming. The current study examines the prevalence of and relationship between traumatic life events, typical negative life events, and spiritual growth and decline as predictors of posttraumatic stress in a sample of undergraduates (N = 88) seeking spiritually supportive wellness. Traumatic and typical negative life events and s

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17

Brandt, Ryan A. "Reading Scripture Spiritually: Bonaventure, the Quadriga, and Spiritual Formation Today." Journal of Spiritual Formation and Soul Care 10, no. 1 (2017): 12–32. http://dx.doi.org/10.1177/193979091701000103.

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Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that (at least a variation of) Bonaventure's quadrigal method ought to be re

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18

Büssing, Arndt, Stephan Winter, and Klaus Baumann. "Perception of Religious Brothers and Sisters and Lay Persons That Prayers Go Unanswered Is a Matter of Perceived Distance from God." Religions 11, no. 4 (2020): 178. http://dx.doi.org/10.3390/rel11040178.

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Background: Sometimes prayer life can be difficult even for very religious persons, who may experience phases of “spiritual dryness”, which may have a negative effect on their well-being. Methods: To address this topic, we analyzed three contrasting groups of persons (religious brothers and sisters (RBS), n = 273; Catholic lay persons (CLP), n = 716; other lay persons (OLP), n = 351) with standardized measures and investigated how often indicators of spiritual dryness were perceived within these groups and how the perception that private prayers go unanswered could be a result of this. Results

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Jerome, Annette. "Comforting children and families who grieve: Incorporating spiritual support." School Psychology International 32, no. 2 (2011): 194–209. http://dx.doi.org/10.1177/0143034311400829.

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Based on specific school and community tragedies, this article reviews difficult situations and how students’ spiritual and religious beliefs were incorporated into school-based grief interventions. Suggestions are made to strengthen this often untapped resource, encouraging school-based mental health professionals to consult with community spiritual leaders and parents, exploring students’ spiritual resources and more effectively blending spiritually-based interventions across settings.

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20

McGee, Jocelyn Shealy, Morgan Davie, Rebecca Meraz, Dennis Myers, and Stephanie Clintonia Boddie. "Does the Tough Stuff Make Us Stronger? Spiritual Coping in Family Caregivers of Persons with Early-Stage Dementia." Religions 13, no. 8 (2022): 756. http://dx.doi.org/10.3390/rel13080756.

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Spiritual coping may be conceptualized as relying upon spiritual beliefs, practices and/or relationships as an aspect of navigating stressful or traumatic experiences. There is evidence that spirituality may be used as a resource and may cultivate growth for some in the midst of difficult life circumstances. There is limited research, however, on this phenomenon among family caregivers of persons living with a dementia, particularly those in the early stages. The purpose of the current study, therefore, was to gain insight into the nature of spiritual coping among caregivers of persons living

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21

Adhikari, Bal Dev. "Spiritual Humanism in Devkota’s Muna-Madan." PRAGYAN A Peer Reviewed Multidisciplinary Journal 4, no. 1 (2023): 1–15. http://dx.doi.org/10.3126/pprmj.v4i1.67616.

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Devkota seeks spiritual humanism in order to restore moral, ethical and spiritual values in human beings. For him, the relationships between man and man, man and nature and man and God are vital. As a spiritual humanist, he focuses on acts of love and sacrifice for the good of humanity. According to him, this human world is to be guided by the universal spirit of God, the basis of spiritual humanism. He believes that God is present everywhere. Human beings have to realize it. Only spiritually motivated souls can sacrifice themselves for others. Devkota projects his ideas of Spiritual Humanism

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22

Pal, Santosh. "STUDY OF SPIRITUAL INTELLIGENCEAMONG D.EL.ED. STUDENTS." International Journal of Research -GRANTHAALAYAH 7, no. 7 (2019): 143–47. http://dx.doi.org/10.29121/granthaalayah.v7.i7.2019.740.

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The present study has been conducted to explore the status of development of spiritual intelligence among D.El.Ed. students. 92 students were selected as the sample for the study. Spiritual Intelligence Scale (SIS) developed by K. S. Misra was used to collect the data from students of D.El.Ed. I and III semester. t-ratio was computed to analyze the data. The significant gender, and locality differences in spiritual intelligence score are found. Male students are found more spiritually intelligent than females. Urban students had greater spiritual intelligence than rural students. No significan

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23

Santosh, Pal. "STUDY OF SPIRITUAL INTELLIGENCEAMONG D.EL.ED. STUDENTS." International Journal of Research - Granthaalayah 7, no. 7 (2019): 143–47. https://doi.org/10.5281/zenodo.3355606.

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The present study has been conducted to explore the status of development of spiritual intelligence among D.El.Ed. students. 92 students were selected as the sample for the study. Spiritual Intelligence Scale (SIS) developed by K. S. Misra was used to collect the data from students of D.El.Ed. I and III semester. t-ratio was computed to analyze the data. The significant gender, and locality differences in spiritual intelligence score are found. Male students are found more spiritually intelligent than females. Urban students had greater spiritual intelligence than rural students. No significan

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24

Sperry, Len. "Mindfulness, soulfulness, and spiritual development in spiritually oriented psychotherapy." Spirituality in Clinical Practice 5, no. 4 (2018): 291–95. http://dx.doi.org/10.1037/scp0000187.

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25

Grasmane, Ina, and Anita Pipere. "The Psychopedagogical Intervention for the Development of Children’s Spiritual Intelligence: The Quest for the Theoretical Framework." Acta Paedagogica Vilnensia 44 (September 1, 2020): 81–98. http://dx.doi.org/10.15388/actpaed.44.6.

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The scientific topicality of this study undergirds the demand for innovative, theoretically and empirically grounded program of psychopedagogical intervention for the development of children’s spiritual intelligence. The task for the spirituality research today is building of scientifically sound definitions, theoretical models and constructs of spiritual development. Currently the terminology in this field is rather vague; guidelines for the application of spiritually oriented terminology in research and intervention practice are missing. The paper aims toward the theoretical analysis of conc

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26

Rhoades, Melinda, and Andrea Walker. "Spiritual Struggle and Spiritual Growth of Bereft College Students in a Christian Evangelical University." Salubritas: International Journal of Spirit-Empowered Counseling 1 (October 28, 2021): 129–56. http://dx.doi.org/10.31380/salubritas1.0.129.

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This article examines spiritual struggle in bereft Christian evangelical students and how struggle might potentiate spiritual growth. The death loss of a close person can result in shattered assumptions about the world that trigger spiritual questions and struggle and spiritual struggle can be a catalyst for growth. To our knowledge, spiritual growth has not been measured utilizing the actual voices of those struggling with the loss, nor has it been measured in Christian evangelical populations who may find it more threatening to yield to spiritual questioning. The Spirit-centered Change Model

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27

Ellington, Lee, Maija Reblin, Betty Ferrell, et al. "The Religion of “I Don’t Know”." OMEGA - Journal of Death and Dying 72, no. 1 (2015): 3–19. http://dx.doi.org/10.1177/0030222815574689.

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The goal of this pilot study was to identify naturally occurring, spiritually relevant conversations and elucidate challenges for nurses in home hospice. We examined naturalistic communication data collected during nurse hospice visits with cancer patients and their family caregivers. Using deductive content analysis, guided by Consensus Conference spiritual categories and definition, categorical themes were identified. Thirty-three visits to seven families were recorded by five nurses. Although most spiritual dialogue was brief, analysis revealed five themes: Spiritual Beliefs and Rituals, Co

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28

Ravari, Ali, Zohreh Vanaki, Hydarali Houmann, and Anooshirvan Kazemnejad. "Spiritual Job Satisfaction in an Iranian Nursing Context." Nursing Ethics 16, no. 1 (2009): 19–30. http://dx.doi.org/10.1177/0969733008097987.

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This article reports the results of a qualitative study that used a deep interview method. The aim was to gather lived experiences of clinical nurses employed at government-funded medical centres regarding the non-materialistic and spiritual aspects of the profession that have had an important impact on their job satisfaction. On analysing the participants' concepts of spiritual satisfaction, the following themes were extracted: spiritually pleasant feelings, patients as celestial gifts, spiritual commitment, spiritual penchant, spiritual rewards, and spiritual dilemmas. Content analysis of th

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29

Ganga Kieffer, Kira. "Manifesting Millions." Nova Religio 24, no. 2 (2020): 80–104. http://dx.doi.org/10.1525/nr.2020.24.2.80.

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Women’s spiritual entrepreneurship offers a new way of practicing capitalism in keeping with values traditionally coded as “feminine.” Operating as both a movement and a classification, spiritual entrepreneurship represents a capacious set of business practices centered on the belief that making money can be spiritually fulfilling. This possibility is actualized when spiritual entrepreneurship focuses on the traditionally feminine ideals of teaching and nurturing and utilizes spiritual practices such as meditation, manifesting, and mindfulness. This article explores the logics and rhetoric of

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30

McWhorter, Matthew. "Integrating Spirituality and Mental Health Services." National Catholic Bioethics Quarterly 20, no. 1 (2020): 111–33. http://dx.doi.org/10.5840/ncbq202020110.

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Contemporary mental health professionals exhibit interest in integrating spirituality into the services they provide to clients. This clinical integration raises questions about both the goals of mental health services and the professional relevance of mental health providers’ spiritual competency. Drawing on the Christian anthropology of St. Thomas Aquinas, Benedict Ashley’s approach to psychotherapy differentiates psychopharmacological, psychotherapeutic, and spiritual approaches on the basis of the different domains of a client’s personality. These domains are the focus of different profess

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Suryahim, Iim, Uus Putria, and Muslim Muslim. "Modern Dzikir and Spiritual Crisis." International Journal of Islamic Khazanah 10, no. 1 (2020): 16–21. http://dx.doi.org/10.15575/ijik.v10i1.8410.

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Modern humans are more likely to be known as materialists and far from spiritual values. This study aims to determine the relationship of the Qur'an's spirituality in overcoming the spiritual crisis of modern human life. This research uses qualitative methods or literature review. The results of this study indicate that in some studies, modern humans who are closer to the Qur'an are mainly those who practice Dzikir to live more mature spiritually. Keywords: Al-Qur'an, Dzikir, Spiritual Crisis.

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32

Shitika, Ruchi Nayyar, Seema Sanghi, and A. K. Vij. "Spiritual intelligence - An exploration of spiritual dimensions." Asian Journal of Research in Social Sciences and Humanities 7, no. 9 (2017): 25. http://dx.doi.org/10.5958/2249-7315.2017.00440.3.

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33

Bartel, Mark. "What is Spiritual? What is Spiritual Suffering?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 58, no. 3 (2004): 187–201. http://dx.doi.org/10.1177/154230500405800304.

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34

Frederick, Thomas V. "Spiritual transformation: Honoring spiritual traditions in psychotherapy." Spirituality in Clinical Practice 1, no. 2 (2014): 109–15. http://dx.doi.org/10.1037/scp0000020.

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35

Musa, Ahmad S. "Spiritual Care Intervention and Spiritual Well-Being." Journal of Holistic Nursing 35, no. 1 (2016): 53–61. http://dx.doi.org/10.1177/0898010116644388.

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This study explored the frequency of providing aspects of spiritual care intervention and its association with nurses’ own spiritual well-being in a convenience sample of 355 Jordanian Arab Muslim nurses. The nurses were recruited from different hospitals, representing both public and private health care sectors in northern and central Jordan. A cross-sectional descriptive and correlational design was used. Results indicated that Jordanian Muslim nurses provided religious aspects of spiritual care intervention to their Muslim patients infrequently and that their own spiritual well-being was po

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Phibal, Anong, and Urai Hatthakit. "SPIRITUAL CARE NEEDS AND SPIRITUAL CARE RECEIVED." BMJ Supportive & Palliative Care 3, no. 2 (2013): 249.1–249. http://dx.doi.org/10.1136/bmjspcare-2013-000491.62.

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37

Caldeira, Sílvia, and Jenny Hall. "Spiritual leadership and spiritual care in neonatology." Journal of Nursing Management 20, no. 8 (2012): 1069–75. http://dx.doi.org/10.1111/jonm.12034.

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38

Lotfian, Leila, Minoo Asadzandi, Mahrooz Javadi, and Mojtaba Sepandi. "Correlation between Daily Spiritual Experience and Spiritual Health of Military University Professors (Daily Spiritual Experience and Spiritual Health)." Military Caring Sciences 7, no. 4 (2021): 330–39. http://dx.doi.org/10.52547/mcs.7.4.330.

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39

Giske, Tove, and Pamela Cone. "Comparing Nurses’ and Patients’ Comfort Level with Spiritual Assessment." Religions 11, no. 12 (2020): 671. http://dx.doi.org/10.3390/rel11120671.

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This paper presents and compares similarities and differences between nurses’ and patients’ reports on comfort levels with spiritual assessment. Spiritual care is a part of nurses’ professional responsibilities; however, nurses continue to report that they are poorly prepared for this. There is limited research on patients’ expectations or perspectives on spiritual care. For the original mixed-method, two-phased study, a 21-item survey with 10 demographic variables, and some open-ended questions related to the comfort level of assessing/being assessed in the spiritual domain were distributed t

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ROHOVA, Olena. "PROBLEMS OF THE SPIRITUAL AND MORAL DIMENSION OF А MODERN EDUCATION". Dnipro Academy of Continuing Education Herald. Series: Philosophy, Pedagogy, Vol. 2 No. 2 (2024) (9 грудня 2024): 62–70. https://doi.org/10.54891/2786-7013-2024-2-8.

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The article examines the problematic field of the spiritual and moral dimension of education, which influences the formation of values, ethical guidelines, and the worldview of the younger generation against the backdrop of dynamic socio-cultural, technological, and crisis-driven global changes that pose numerous challenges to the educational system. Educational institutions often focus on academic achievements, neglecting the spiritual and moral component of education, leading to the spiritual decline and alienation of youth. The author emphasizes the need to integrate spiritual and moral asp

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Nelson-Becker, Holly, and Michael Thomas. "Religious/Spiritual Struggles and Spiritual Resilience in Marginalised Older Adults." Religions 11, no. 9 (2020): 431. http://dx.doi.org/10.3390/rel11090431.

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Spiritual and religious struggles emerge in times where life meaning is unclear, has changed or is challenged. Resilience has been addressed in terms of psychological, social, emotional and physical capacity or competence related to struggle. However, there is a relatively sparse literature defining and addressing spiritual resilience, both what it is and how it is demonstrated. This is especially true of the oppressive and marginalised experiences of diverse older persons. This paper asks how older persons have responded to life challenge and spiritual struggle through spiritually resilient r

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Kırca, Beyza. "Spiritual Dimension in Art Therapy." Spiritual Psychology and Counseling 4, no. 3 (2019): 257–74. http://dx.doi.org/10.37898/spc.2019.4.3.071.

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Spiritually-oriented art therapy interventions are based on a holistic, therapeutic approach that aims to enable people who are in fragmented states to achieve integrity, unity, harmony, and balance by taking all the mental, emotional, physical, and spiritual dimensions of human nature into account using the medium of art and its creative processes. Art is considered intrinsically spiritual by many artists and art therapists, and the history of art and its relationship to treatment is as old as human history; however, open consideration of the spiritual dimension in therapeutic settings, parti

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43

Stranahan, Susan. "Spiritual Perception, Attitudes about Spiritual Care, and Spiritual Care Practices among Nurse Practitioners." Western Journal of Nursing Research 23, no. 1 (2001): 90–104. http://dx.doi.org/10.1177/01939450122044970.

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44

Susanti, Widyoningsih Widyoningsih, and Opi Irawansah. "DESCRIPTIVE OF FAMILY PLANNING AND SPIRITUAL SERVICES AT THE VOLUNTARY COUNSELING AND TESTING CLINIC." Jurnal Smart Kebidanan 11, no. 1 (2024): 55–58. http://dx.doi.org/10.34310/xy36qm49.

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One way to anticipate HIV/AIDS transmission is through biopsychosociospiritual services, meaning seeing patients not only from physical, psychosocial but also spiritual/religious aspects. One intervention that can be carried out is by providing counseling to respondents about contraceptives and spiritual services to improve the quality of life of women with HIV/AIDS. Research Objectives: To determine family planning services and spiritual services at the VCT Clinic at the Cilacap Regional General Hospital. This research is a qualitative study describing the dimensions of family planning servic

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Choi, Simon Hanseung, Clayton Hoi-Yun McClintock, Elsa Lau, and Lisa Miller. "The Dynamic Universal Profiles of Spiritual Awareness: A Latent Profile Analysis." Religions 11, no. 6 (2020): 288. http://dx.doi.org/10.3390/rel11060288.

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The aim of the current investigation was to identify universal profiles of lived spirituality. A study on a large sample of participants (N = 5512) across three countries, India, China, and the United States, suggested there are at least five cross-cultural phenotypic dimensions of personal spiritual capacity—spiritual reflection and commitment; contemplative practice; perception of interconnectedness; perception of love; and practice of altruism—that are protective against pathology in a community sample and have been replicated in matched clinical and non-clinical samples. Based on the highe

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46

Bar-Sela, Gil, Michael J. Schultz, Karima Elshamy, et al. "Training for awareness of one's own spirituality: A key factor in overcoming barriers to the provision of spiritual care to advanced cancer patients by doctors and nurses." Palliative and Supportive Care 17, no. 03 (2018): 345–52. http://dx.doi.org/10.1017/s147895151800055x.

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AbstractObjectiveWhen patients feel spiritually supported by staff, we find increased use of hospice and reduced use of aggressive treatments at end of life, yet substantial barriers to staff spiritual care provision still exist. We aimed to study these barriers in a new cultural context and analyzed a new subgroup with “unrealized potential” for improved spiritual care provision: those who are positively inclined toward spiritual care yet do not themselves provide it.MethodWe distributed the Religion and Spirituality in Cancer Care Study via the Middle East Cancer Consortium to physicians and

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47

Elliot, David. "El “entrenamiento espiritual” y el crecimiento en la virtud infusa: el modelo de santo Tomás de Aquino en su contexto histórico." Espíritu 73, no. 168 (2024): 391–424. https://doi.org/10.63534/2938-3994.168.2024.391-424.elliot.

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This article is a translation of a study by David Elliot, originally published in Studies in Christian Ethics (2023), examining Thomas Aquinas’s account of spiritual training (exercitium spirituale) within its historical context. Elliot shows how Aquinas, drawing on patristic and medieval sources, understood spiritual discipline as essential for the growth of infused virtue through cooperation with divine grace. Far from being an optional asceticism, this practice was integral to Dominican formation and moral theology. The study highlights Aquinas’s distinctive voice among his contemporaries a

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Ardianto silalahi and Damayanti Nababan. "Peranan Alkitab Dalam Mendewasakan Manusia Dewasa." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 2 (2022): 159–73. http://dx.doi.org/10.55606/lumen.v1i2.62.

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A topic that is often discussed but lacks understanding of the meaning of maturity, there is some spiritual maturity which is expressed in the teachings of Christians, that spiritual maturity is needed by Christians so that their lives really demonstrate the character of Christ. Spiritually mature believers will have firm faith in the midst of the onslaught of misleading teaching influences and amidst the various storms of life. Believers who experience spiritual maturity will have the desire to serve God faithfully so that many souls are brought to Christ. Therefore, the role of the Bible is

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Sibuea, Riyanti Vianica. "Hubungan Dukungan Spiritual Terhadap Kualitas Hidup Lansia." Nutrix Journal 4, no. 2 (2020): 36. http://dx.doi.org/10.37771/nj.vol4.iss2.492.

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ABSTRACT Elderly is the final stage in human life. In this phase, you will experience physically,mentally, socially, and spiritually health problems that affected the quality of life of the elderly. Problems often faced by the elderly are loneliness and anxiety facing death. This problems requires spiritual support. Spiritual support can help the elderly reduce stress and anxiety. If spirituality is fulfilled, the quality of life will increase. This studywas to determine the relationship between spiritual support and the quality of life elderly. The design of this study was descriptive c

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Binawan, Andang. "Garbage Care as a Way for Eco-Spiritual Care in a Multifaith Society in Indonesia." Religions 14, no. 4 (2023): 509. http://dx.doi.org/10.3390/rel14040509.

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This article will explain how garbage care can be a way of realizing eco-spiritual care in the multifaith context of Indonesia. In Indonesia, the environment is a common concern, and waste is also a common problem. With a qualitative reflective method, the activities in garbage care are reflected in an eco-spiritual care perspective. Eco-spiritual care is an effort to assist human beings to find themselves in their environment. This reflection concludes that with a phenomenological approach, garbage care will make people find their ‘oneness’. This will underlie the renewal of attitudes toward

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