Spiritual resources following a partner's death from AIDS.

Author(s):  
T. Anne Richards
Keyword(s):  
1961 ◽  
Vol 56 (5) ◽  
pp. 355-358
Author(s):  
Evelyn W. Goodenough

2015 ◽  
Vol 13 (4) ◽  
pp. 123-168 ◽  
Author(s):  
Magdalena Kapała

AbstractMy paper presents the results of a research study on the relationship between existential/spiritual resources, that is, spiritual sensitivity (a disposition to experience spirituality, manifested in the embracement of the nature of things in the transcendent and final perspective, in moral sensitivity, and the ability to find meaning in paradoxical and limiting situations), spiritual sensitivity components and subjective quality of life (a generalized attitude to one’s own life mode, in the four existential dimensions: psychophysical, psycho-social, subjective, and metaphysical). Study subjects were older adults (60+, n = 522) living in the current, dynamic, uncertain and fluid modern world conditions. The study had two phases – quantitative and qualitative (narrative interviews). To measure the phenomena, the Spiritual Sensitivity Inventory (Straś-Romanowska, Kowal, & Kapała, 2013) and the Quality of Life Questionnaire (Straś-Romanowska, Oleszkowicz, & Frąckowiak, 2004) were used. The results obtained confirmed a strong mutual relationship between spiritual resources and quality of life, also providing an answer to some questions about the nature of spiritual sensitivity, and its integrating, pro-development and pro-health role in the elderly adults’ life in the post-modern era.


1953 ◽  
Vol 31 (52) ◽  
pp. 5347
Author(s):  
WALTER J. MURPHY

2014 ◽  
Vol 35 (4) ◽  
pp. 238-250 ◽  
Author(s):  
Jean Gash ◽  
Olivia G. M. Washington ◽  
David P. Moxley ◽  
Holly Feen-Calligan

2021 ◽  
pp. 095394682110453
Author(s):  
Philip LeMasters

In response to the challenges presented by violence, war, and capital punishment, For the Life of the World: Toward a Social Ethos of the Orthodox Church argues that foundational liturgical, canonical, and spiritual resources invite the Church to manifest a foretaste of the fullness of God’s peace amidst the brokenness of a world that remains tragically inclined toward taking the lives of those who bear the divine image and likeness. It also summons the Church to engage people and power structures toward the end of enacting practical reforms that ameliorate the underlying causes of violence, a task especially urgent in light of the powerful weapons and technologies employed by governments today. While reflecting distinctive Orthodox sensibilities on the topics it addresses, the document also presents points of commonality with other Christian traditions of theological and moral reflection, especially concerning the obligation to take realistic initiatives in peacemaking.


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