Not Getting Stuck in Dryness - Strategies for Coping with Phases of Spiritual Dryness Among Religious Brothers and Sisters in Germany—Findings from Qualitative Interviews

Many believers experience phases of spiritual dryness in their lives coupled with feelings of exhaustion, confusion, and emotional emptiness. Even religious sisters and brothers experience such phases. But how do they cope with phases of spiritual dryness, and what resources do they use to overcome them? In a qualitative study, 30 religious brothers and sisters utilized four main categories of resources: internal reflective resources, internal spiritual resources, external personal resources, and external other resources. A primary strategy does not seem to exist for overcoming phases of spiritual dryness. In the context of this study, therefore, several resources emerged that were used in accordance with the triggers and were applied against the background of the life situation, context and attitudes, perceptions, behavioral competencies, resources, and abilities of the person concerned.

Representations of Roman Catholic religious sisters’ responses to COVID-19 in the Zambian media

Despite the growing visibility of religious women’s responses to COVID-19 in the media, the discourses of religion and the pandemic in emerging scholarship were preoccupied with the responses of churches to COVID-19, and neglected the contributions of religious women to the pandemic in Zambia. This article, therefore, explores the interface between religion and COVID-19 through the representations of the responses of Roman Catholic religious sisters to the pandemic, in the media in Zambia, from a religious health asset (RHA) perspective. The study drew on two objectives, namely, to describe the representations of Roman Catholic religious sisters’ responses to COVID-19 in the media; and to explain the nature of the Roman Catholic religious sisters’ responses to the pandemic as represented in the media with a focus on the utilisation of RHAs. It drew on an interpretive case study in which data were collected through content analysis. It shows that the responses of the religious sisters were covered more in Catholic related media. These responses ranged from providing key COVID-19 messages, integrating COVID-19 in the existing programmes to providing basic equipment and food to the needy communities as shaped by the utilisation of RHAs at their disposal, and as informed by their prophetic mission. The article argues that the Roman Catholic religious sisters’ responses to the pandemic affirmed women’s active roles in combating the pandemic.Contribution: The article’s contribution lies in adding the narratives of women’s contributions to the pandemic in the early stages of the outbreak of COVID-19 to women theologies scholarship in Africa. And also, extending the utilisation of RHAs to the new pandemic and the implications it draws on the need for engendering religious responses to the pandemic by capturing women’s narratives during a pandemic as part of constructing women theologies in the face of COVID-19.

The nuns’ story: Empirical research into religious, post/colonial, and gender power issues as illustrated by the lives and work of the missionary congregation, the Zusters van de Jacht

This article is based on interviews carried out with sixteen members of the Zusters van de Jacht, a congregation founded in Belgium, and whose Belgian Sisters are today a mainly retired community. The Sisters served abroad as missionaries throughout the world, during and in the aftermath of colonial rule, and this article investigates issues of power using a three-fold lens of religion, post/colonialism, and gender. As nationals of the colonising country of Belgium and as members of an established church, the Sisters had a certain power and authority in the mission field, which they exercised in different ways. As foreign women and members of a religious congregation, they held roles of leadership and influence abroad, which allowed them to be effective bringers of change and help as well as active entrepreneurs. These roles transcended the gendered roles of submission they would have held as religious Sisters in the Roman Catholic Church back in Belgium. This article examines where and how power was exercised and experienced in their frequently adventurous, sometimes dangerous, missionary lives. It situates the life stories of the Zusters van de Jacht in the context of ongoing debates about the role and influence of missionary women. It makes a contribution to the oral history of religious missionary women by presenting extracts from their life stories in their own words.

Servant Leadership Stimulates Spiritual Well-Being Through Team Trust in a Female Religious Context

This study investigates how female religious leaders nurture spiritual well-being in religious sisters. Specifically, we examined how servant leadership fosters spiritual well-being [Gifts and Fruits of the Spirit (GFSp)] through, respectively, the mediating role of team trust and reduced occurrence of team conflicts. Quantitative survey data were collected from 453 religious sisters (followers) within a Catholic Women Religious Institute in Nigeria. Using structural equation modeling, results showed that servant leadership is positively related to team trust and negatively related to team conflict. Further findings showed that servant leadership indirectly fosters spiritual well-being: Gifts of the Spirit (GSp), and Fruits of the Spirit (FSp), through the mediating role of team trust, however not through reduced team conflict. Theoretical and practical implications are discussed.

Servant and authoritarian leadership, and leaders’ third-party conflict behavior in convents

Purpose The present study investigates the relationship between servant and authoritarian leadership, and leaders’ third-party conflict behaviors in followers’ conflicts, thereby contributing to integrating knowledge on leadership styles and leaders’ third-party conflict behaviors. This study aims to investigate leadership and conflict management in a context hardly studied: local religious communities or convents within a female religious organization. Design/methodology/approach The authors collected quantitative survey data from 453 religious sisters, measuring their perception of leaders’ behaviors. These religious sisters live in local religious communities within a Catholic Women Religious Institute based in Nigeria (West Africa) and in other countries across the globe. Findings Results show that servant leadership relates positively to leaders’ third-party problem-solving behavior and negatively to leaders’ avoiding and forcing. Moreover, authoritarian leadership relates positively to leaders’ third-party avoiding and forcing behaviors. Originality/value This study expands theory development and practices on leadership and leaders’ third-party conflict behaviors. The authors associate servant and authoritarian leadership with leaders’ third-party conflict behaviors: avoiding, forcing and problem-solving, in followers’ conflicts. The authors offer practical recommendations for religious leaders on servant leadership and leaders’ third-party conflict behaviors.

Psychological Predictors of Professional Burnout among Priests, Religious Brothers, and Religious Sisters in Italy: The Dark Triad versus the Bright Trinity?

Drawing on data provided by 287 Catholic priests, religious brothers, and religious sisters from different parts of Italy (130 men and 157 women), this study explored the effect of three dark psychological variables and three bright psychological variables on levels of professional burnout as assessed by the two scales of the Francis Burnout Inventory (emotional exhaustion and satisfaction in ministry). The three dark psychological variables assessed by the Short Dark Triad were Machiavellianism, subclinical narcissism, and subclinical psychopathy. The three bright psychological variables were purpose in life, emotional intelligence, and religious faith. After controlling for personal factors (age and sex) and personality factors (extraversion and emotionality), the data demonstrated that the three bright psychological factors (purpose in life, emotional intelligence, and religious faith) served as independent and cumulative predictors of higher levels of satisfaction in ministry and that the three dark psychological factors had no effect on satisfaction in ministry. Two of the three dark psychological factors (Machiavellianism, and subclinical psychopathy) served as independent and cumulative predictors of higher levels of emotional exhaustion in ministry, and purpose in life served as a predictor of lower levels of emotional exhaustion in ministry.