Geloofsvolwassenheid en Christelike  spiritualiteit binne die knyptang van  prestasiedruk tydens vroegbejaardheid

Spiritual maturity and Christian spirituality within the crush between performance pressure and adjustment to early pre-elderliness In this article it is argued that a developmental understanding of the different stages of life is appropriate for a pastoral hermeneutical approach. In order to link spiritual maturity to life issues, both J. Fowler’s and E.H. Erikson’s developmental models are discussed. However, little attention has been given in existing subject-related research to the “in-between stage”: between performance and preparation for retirement. In order to focus a pastoral hermeneutics on the unique needs this phase has for Christian spirituality, it is argued that an understanding of the Biblical notion of parrhēsia can play a decisive role in helping people to discover continuity and courage “to be in order” and to cope with the eventual demands of old age. For this purpose a new aesthetics should be rediscovered: the existence of the sublime within the ridiculous. (The paradox of hope and beauty despite fraity and disfigurement.)

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Starość w nauczaniu św. Bazylego Wielkiego

Vox Patrum ◽

10.31743/vp.4228 ◽

2011 ◽

Vol 56 ◽

pp. 339-348

Author(s):

Bogdan Czyżewski

Keyword(s):

Old Age ◽

Spiritual Maturity ◽

The Other ◽

Interesting Aspect ◽

Other Hand ◽

Physical Suffering ◽

Way Of Thinking ◽

Almost All

Although St. Basil did not live 50 years, the topic of the old age appears in his works quite often. On the other hand, it is clear that Basil does not discuss this issue in one particular work or in the longer argumentation. The fragmentary statements about old age can be found in almost all his works, but most of them can be found in the correspondence of Basil. In this paper we present the most important ad the most interesting aspect of teaching of Basil the Great. As these certificates show that the bishop of Caesarea looked at the old age maturely, rationally estimated passage of time, which very often makes a man different. He experienced it, for example as a spiritual and physical suffering, which often were connected with his person. He saw a lot of aspect of the old age, especially its advantages – spiritual maturity and wisdom. What is more, he pointed also to passage of time, which leads a man to eternity, which should be prepared to, regardless how old he is. In his opinion fear is not seen opinions of St. Basil present really Christian way of thinking, well-balanced and calm.

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Back to the basics in attachment to God: Revisiting theory in light of theology

Journal of Psychology and Theology ◽

10.1177/009164710703500202 ◽

2007 ◽

Vol 35 (2) ◽

pp. 112-122 ◽

Cited By ~ 17

Author(s):

Maureen H. Miner

Keyword(s):

Attachment Theory ◽

Spiritual Development ◽

Spiritual Maturity ◽

Attachment To God ◽

Trinitarian Theology ◽

Christian Community ◽

Developmental Models ◽

Attributes Of God ◽

The Individual ◽

Theological Argument

This article argues that contemporary theories of attachment to God lack a clear and coherent theological basis. The absence of theological argument weakens attachment theory as applied to relationships with God on three main grounds. First, cognitive social models easily slip into reductionism. Second, these models fail to consider fully the attributes of God to whom the individual attaches. Third, these models overlook that relationships with God and humans could include inter-subjectivity. Trinitarian theology as proposed by Colin Gunton is discussed and its usefulness for attachment theory examined. It is argued that models of attachment to God based in trinitarian theology can provide a coherent account of the origins of human relationship with God and of human inter-subjectivity. They can also suggest reasons for the existence of compensatory motivation, offer developmental models of spiritual maturity and draw attention to the importance of relationships with the Christian community for spiritual development.

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RELATIONSHIP BETWEEN NATIONAL AND GENERAL VALUES IN HUMAN VIRTUES

International Journal of Advanced Research ◽

10.21474/ijar01/12941 ◽

2021 ◽

Vol 9 (5) ◽

pp. 1085-1090

Author(s):

Zulfiyakhon Aripova Solizhonovna ◽

Keyword(s):

Human Behavior ◽

Human Dignity ◽

Spiritual Maturity ◽

Point Of View ◽

Human Values ◽

The Sublime ◽

Universal Values ◽

Hearts And Minds

In this article, the eastern part of the individuals problems, the glorification and analysis of human dignity, the formation of a persons spiritual maturity, the formation of human behavior, the influence of the sublime values â€‹â€‹of religion, national and universal values â€‹â€‹on human values. From this point of view, it is important to instill in the hearts and minds of our children a love for the Motherland, respect for national and universal values, to warn and protect them from all calamities and influences that are alien to us, and to bring up our children in this spirit.

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A Buddhist Reflection on the Task of Elders

Cambridge Quarterly of Healthcare Ethics ◽

10.1017/s0963180100005843 ◽

1995 ◽

Vol 4 (2) ◽

pp. 167-171

Author(s):

Ronald Y. Nakasone

Keyword(s):

Old Age ◽

Late Life ◽

Spiritual Maturity ◽

Japanese American ◽

San Jose ◽

Aesthetic Quality ◽

The Family ◽

Long Life

Many Japanese American Buddhist families in the San Jose, California area observe a series of late life celebrations in honor of their elders. The sixty-first, the seven-tieth, the seventy-seventh, and eighty-eighth birthdays are celebrated with special flourish. These celebrations mark milestones in life and underscore the respect and gratitude elders are accorded by the family and community. At these gatherings the talk among family and guests invariably turns to the life of the elder and they wonder how the elder was able to survive and even flourish amid the hard- ships and setbacks during his or her long life. Indeed, long-lived elders do seem to have a presence of being that can only come from many years of living. The idea of kyogai, “one's station in life,” is especially revered in the elder. Ordinarily, kyogai refers to one's place in society. Kyogai also suggests the spiritual maturity of being able to live with equanimity and ease in a transient and interdependent world. For Shiryu Morita (1912– ), a leading Japanese sho-artist or calligrapher and student of Buddhist thought and practice, kyogai is both a spiritual and an aesthetic quality. I reflect on Morita's notion of kyogai within the context of the Buddha's attitude toward aging and elders. I offer my reflections as a Buddholo- gist interested in elder ethics and as a Buddhist priest concerned with caring for and empowering elders. I begin with a description of the Buddha's attitude toward aging and elders outlined in the Sutta-Nipata, an early Buddhist document. The “Salla Sutta” in the Sutta-Nipata outlines the Buddha's attitude toward old age, elders and elder tasks. Old age is linked to the question of death and the unease of living in a transient world, in the passages cited below (p. 68).1

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Palliative care in old age

Reviews in Clinical Gerontology ◽

10.1017/s0959259806002000 ◽

2006 ◽

Vol 16 (1) ◽

pp. 35-44 ◽

Cited By ~ 5

Author(s):

Raymond SK Lo ◽

Jean Woo

Keyword(s):

Palliative Care ◽

Older People ◽

Old Age ◽

Physical Symptoms ◽

Chronic Illnesses ◽

List Type ◽

Life Issues ◽

Review Current ◽

Care For Older People

With an aging population globally, and increasing numbers of older patients facing chronic illnesses, better palliative care in old age should be promoted.In this review we will Highlight the pressing need for better palliative care for older peopleAdvocate the concept of palliative care as applied to geriatrics and gerontologyReview current end-of-life care for older people with chronic disease, both non-cancer and cancerDiscuss the palliative-care approaches to common physical symptoms and psychospiritual distressHighlight advanced care planning and quality-of-life issues

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Subjective age: Toward a guiding lifespan framework

International Journal of Behavioral Development ◽

10.1177/0165025408095551 ◽

2009 ◽

Vol 33 (1) ◽

pp. 42-46 ◽

Cited By ~ 110

Author(s):

Joann M. Montepare

Keyword(s):

Age Groups ◽

Behavioral Development ◽

Individual Behavior ◽

Reference Points ◽

Older Individuals ◽

Subjective Age ◽

Internal Representations ◽

Developmental Models ◽

Related Research ◽

Potential Alternative

This article attempts to integrate the contributions of research in this volume of the International Journal of Behavioral Development with related research under a guiding lifespan framework that describes the dynamics of subjective age identification. The framework rests on the premise that subjective age derives from a process of anchoring and adjusting personal age perceptions in light of distal references points (i.e., internal representations of developmental models) and proximal reference points (i.e., historic, physical, normative, and interpersonal age markers) that guide the age younger and older individuals across the lifespan perceive themselves to be. In addition to being a potential alternative marker of development, subjective age is an interesting personal dimension along which to explore individual behavior and functioning. Future researchers have much to learn about its distinctive components, determinants and consequences across and within age groups.

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What do we Mean by ‘Development’ in Old Age?

Ageing and Society ◽

10.1017/s0144686x0000876x ◽

1981 ◽

Vol 1 (2) ◽

pp. 229-245 ◽

Cited By ~ 2

Author(s):

Andrew William McCulloch

Keyword(s):

Social Change ◽

Human Development ◽

Old Age ◽

Alternative Model ◽

Social Conditions ◽

Causal Role ◽

Developmental Models ◽

Emergent Change ◽

Catastrophe Models

ABSTRACTIt is currently the vogue to speak of development throughout life. It is here argued that epigenetic models of human development are unsuited to explaining psycho-social change in old age. An alternative model of the emergence of psycho-social change in old age is proposed. An indication is given of why such change should occur, and the argument is illustrated with two catastrophe models of change, one hypothetical, and another describing events in the life of the composer Sibelius. These models indicate how role loss and modernization could have a causal role in psycho-social change. It is then argued that under prevailing social conditions emergent change could take the form of an ‘inner journey’ in old age. It is concluded that it is time to re-assess the use of developmental models of change in old age.

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