Family Caregivers of Persons With Mild Dementia Share Their Spiritual Struggles

The lives of family caregivers of persons with Alzheimer’s disease and related dementias (ADRD) may change dramatically with disease progression in their loved one. Many rely on spirituality as a resource for coping. There is evidence that persons experiencing transition/losses, as a consequence of disease/illness, can experience spiritual struggles or a crises in meaning. However, there is limited research related to spiritual struggles among family caregivers of persons with ADRD, particularly in the beginning stages of the disease process. In this study, three domains of spiritual struggle were identified after analyzing 27 caregiver interviews using the constant comparative method: 1) changes in relationship with their higher power (e.g., feelings of anger towards, feeling punished by, feeling disconnected from, and questioning); 2) changes in spiritual practices (e.g., decreased participation as a consequence of feeling unsupported, judged, or misunderstood by spiritual communities); and 3) dissonance between previously held core beliefs and current life circumstances (e.g., feelings of shame, doubt, and guilt as well as cessation of self-care activities due to the belief that they must sacrifice everything for their loved one). Notably, 74% experienced spiritual struggle in one domain; 33% in two domains, and 11% in three domains. The majority of participants had come to resolution of these spiritual struggles by the time they were interviewed. However, 40.7% were experiencing ongoing spiritual struggles, at the time of interview, suggesting the importance of identifying and addressing spiritual struggles in this population over time in order to enhance coping and adaptation.

The Integration of Stressful Life Experiences Scale and the Inventory of Complicated Spiritual Grief: The Italian Validation of Two Instruments for Meaning-Focused Assessments of Bereavement

Background: Bereavement is an inevitable event that can cause pain, discomfort, and negative consequences in daily life. Spirituality and religiosity can help people cope with loss and bereavement. Sometimes, however, the death of a loved one can challenge core religious beliefs and faith, which has been found to be a risk factor for prolonged mourning. Objectives: (1) Determine whether the Italian versions of the Integration of Stressful Life Experiences Scale (ISLES) and Inventory of Complicated Spiritual Grief (ICSG) are valid in translation; (2) Evaluate the impact of socio-demographic variables on ISLES and ICSG dimensions; (3) Test whether Complicated Spiritual Grief mediates the relation between meaning reconstruction after loss and integration of the loss experience; (4) Test whether the representation of death as a form of passage or annihilation further moderated the relation between Complicated Spiritual Grief and integration of the loss. Methods: The sample is composed of 348 participants who had lost a loved person in the prior two years. Results: The ISLES and ICSG were validated in Italian and are more appropriately interpreted as having a unifactorial structure. A greater spiritual crisis was manifested in participants with less education, who did not actively participate in religious life, and who had lost a friend rather than a close relative. As hypothesised, spiritual struggle in grief mediated the role of continuing bonds, Emptiness and Meaninglessness, and Sense of Peace in predicting integration of the loss. Furthermore, death representation moderated the impact of spiritual grief on loss, such that those participants who viewed death as a form of annihilation rather than passage reported greater integration of the loss. Conclusion: The role of meaning making in integrating significant loss is partly accounted for by spiritual struggle in a way that can be analysed in Italian contexts through the use of these newly validated instruments.

Spiritual Struggle and Spiritual Growth of Bereft College Students in a Christian Evangelical University

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 guides our conceptualization of spiritual growth from a Christian evangelical perspective. Utilizing a mixed methods design, bereft college students (n=161) at a Christian evangelical university answered questionnaires about religious coping, daily spiritual experiences, meaning in life, and open-ended questions about their spiritual growth and how students’ beliefs about God had changed after the loss. Compared to non-bereft peers, bereft students reported higher daily spiritual experiences, but bereft students who struggled spiritually reported less meaning and daily spiritual experiences than bereft students who did not struggle. Narrative responses indicated that spiritual struggle simultaneously tended to reflect more expansive beliefs around God and a deepened spirituality, according to the Spirit-centered Change Model. Results reflect a first empirical step toward measuring spiritual growth as epistemological change.

Islam Out of History

The definition of Islam as submission, the claim that Islam needs a Luther, and the desire to identify jihād with private and spiritual struggle, all reflect a series of compulsions and elisions. The three idioms are fundamental to how Islam has been constituted in language as a subject and as a problem. They each also have forgotten genealogies. This article outlines these genealogies and their intersection through the politics of translating Islam as submission, peace, or salvation; of narrating its place and temporality in modernity; and of reinterpreting historical texts and exemplars through the prism of liberalism and toleration. These three moves take Islam out of history. The dislocation of Islam winds through three disciplinary moments that track political theory’s investments in philology, teleology, and philosophy. The article concludes by pointing toward critical possibilities and resources that emerge out of alternative discursive formations—formations that dwell alongside or behind the three idioms and that remain suppressed in them.

Perceptions of Spiritual Dryness in Iran During the COVID-19 Pandemic

This study addresses perceptions of spiritual dryness (a specific form of spiritual struggle) during the COVID-19 pandemic among Iranian Muslims (n = 362), and how these perceptions can be predicted. Spiritual dryness was perceived often to regularly by 27% and occasionally by 35%. Regression models revealed that the best predictors of spiritual dryness (SDS-7) were usage of mood-enhancing medications, loneliness/social isolation and praying as positive predictors, and being restricted in daily life concerns as negative predictor. The pandemic challenges mental stability of people worldwide and may also challenge trust in God. Reliable and humble support of people experiencing these phases is required.

The Soteriology of the Orthodox Ascetic Tradition in the Ancient Church and Today Based on the Works of St. Dorotheos of Gaza (+560) and St. Porphyrios of Kavsokalivia (+1991)

The text aims to explore the soteriological nature of the ascetic views of two of the most remarkable ascetic fathers. Based on a comparative analysis, are traced the general moments in their writings, as well as their differences, which outline the development of the ascetic tradition from antiquity to the present day. Abba Dorotheos conveys the ascetic experience of the Egyptian ascetics of the sixth century, the core of which is the spiritual struggle, the cutting off of passions and the acquiring of virtues. At the heart of the Christian feat, St. Porphyrios places the love for God, which transforms passions, converts evil and deifies man, with the focus being not on the fight against the passions, but on Christ and the communion with Him. Sacraments, prayer, worship lead one to praise and contemplation of God. In the words of St. Porphyrios of Kavsokalivia the correlation between soteriology and ecclesiology is much more clearly expressed.

Müneccimbaşı Ahmed Dede’s Thoughts on Ethics: Synthesizing Peripatetic Philosophy and Sufi Thought in Ishrāqī Wisdom

This article analyzes the chapter on ethics from Müneccimbaşı Ahmed Dede’s (d.1702) commentary Sharḥ al-Akhlāq al-‘Aḍuḍ, a practical philosophy of ethics, household management, and politics. Müneccimbaşı lived from the mid-17th to the beginning of the 18 th century in the Ottoman period. Firstly, considering the period in which Müneccimbaşı’s commentary was written, it can be seen as a renewal and adjustment of the old tradition in terms of moral/practical philosophy. However, in the context of philosophical ethics, the commentary aimed to renew and update the ancient philosophy not as a separation of methods but within the framework of expanding the area of integrated methods. The second aim expressed the problematic of combining peripatetic philosophy’s virtue theory with the method of purification and abstraction from physical, bodily pleasure and other things through mujāhada [spiritual struggle] and riyāḍa [asceticism] in Sufi thought in order to see and know the essence of the absolute lights, which is the purpose of Ishrāqī wisdom. Accordingly, virtue theory involves having the temperaments and behaviors arising from the powers of desire and anger from the human soul become mediocre and moderate in terms of quantity and quality through wisdom.