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The designation of Diego Maradona's 'handball' goal, that it was an intervention by God himself, brings the phenomena of sport and religion into an interrelationship. The basic thesis of this paper is that, despite many of their phenomenal similarities, explicit religion is not, and cannot be, substantially related to sport, as the two manifest themselves in different ways of being. This thesis is supported by arguments from three philosophical areas: 1. The ontological dimension of the manifestation of the sacred in the profane through the process of hierophany in sport does not refer to a specific deity or God, and is therefore not a presentation but an indirect representation of the sacred; 2. The epistemological perspective of the intentional relation of consciousness to religious ritual justifies the necessity of situating them in an overall horizon of references and meanings to the horizon of the lifeworld; 3. The existential and experiential aspects of transformative sport experiences transform the horizon of meanings of empirical reality, but lack the sacramental perspective. Implicit religion as a possibility of transition on a continuum of complementary existential states is a suitable explicative framework for analyzing the phenomenal similarities and essential differences of religion and sport. [ABSTRACT FROM AUTHOR]

"On the Eighth Day: A Catholic Theology of Sport" is a book that explores the intersection of religion and sports from a Catholic perspective. The authors discuss the historical transformations and insights of the Catholic tradition on sport, the spirit of play, the sacramental perspective in viewing sport, and the ethical issues related to sport. The book aims to provide a contemporary theological framework for understanding the meaning of sport, and while it focuses on Catholicism, it does not distinguish itself significantly from other Christian approaches. The authors also touch on topics such as gender, injury, and the paschal mystery in relation to sports. Overall, the book offers interesting and thought-provoking insights for both theology and the philosophy of sport. [Extracted from the article]

Slogans on commercial vehicles are a common sight in Ghana. These material artefacts can provide insight into beliefs and values about the sociocultural, spiritual, and political experiences of life in the contemporary Ghanaian context. In this study, we collected and analysed a total of 438 commercial vehicles’ slogans from 5 main transportation terminals in the Accra metropolitan area. Our thematic analysis of these slogans shows a major emphasis on religious and spiritual values to the extent that most of the recorded slogans serve as positive affirmations of religious values and sources of spiritual encouragement. The dominance of religious references in such slogans highlights the importance of religiosity as a cultural value in everyday life in Ghana. [ABSTRACT FROM AUTHOR]

Background: Spirituality is an important component of social and cultural identity that influences health-related beliefs, decision-making, and coping behaviors. Despite the importance of addressing spirituality in healthcare, research about its impact is limited, especially in the primary care setting. Objective: This study aimed to explore patients' and chaplains' experiences of receiving or providing spiritual care in the primary care setting. Methods: We conducted an in-depth interview qualitative research study. Participants included patient informants, a chaplain, and chaplains-in-training who participated in a spiritual care program at a primary care clinic. Interviews were transcribed and coded. Conventional qualitative research content analysis was performed. Results: Eleven interviews were conducted — 7 with patient informants, 1 with a chaplain, and 3 with chaplains-in-training. Informants reported that in their experience spiritual care increased trust in their provider, made them feel safe to ask or share anything, improved their satisfaction with care, helped sustain healthy behavior change, and improved coping with chronic illness. Participants specifically attributed these positive experiences to chaplains' ability to respect and attend to patients' spirituality, create a safe space, help patients see the connection between their spirituality and health, and help patients tap into their own spirituality as a healthy means of coping. Conclusions: Spiritual care, when integrated into the primary care setting, has the potential, according to the report of our informants, to help achieve important health-related objectives, such as increased trust in their providers, sustained healthy behavior change, and happiness in spite of chronic illness. Now, more than ever, when our society is hurting from mistrust of our profession secondary to disinformation and discrimination, spiritual care has an important role to play in our efforts to gain our patients' trust so that we can support their healing. [ABSTRACT FROM AUTHOR]

Purpose: This study aimed to clarify the concept of pediatric hospice and palliative care through conceptual analysis. It also sought to identify the differences between related concepts such as pediatric death care and pediatric spiritual care, in order to provide foundational data for the development of nursing theory and knowledge. Methods: A conceptual analysis of pediatric hospice and palliative care was conducted using Rodgers’ evolutionary method. Out of 5,013 papers identified, 28 were selected for detailed reading and analysis. Results: Pediatric hospice and palliative care encompasses physical, psychological, social, mental, spiritual, and family care for children with acute and chronic diseases with uncertain prognoses ahead of death, as well as their families. Effective pediatric hospice and palliative care will require multidisciplinary team nursing, effective communication, and supportive policies. Conclusion: The findings of this study suggest that providing pediatric hospice and palliative care will lead to improvements in pain relief for children and families, the efficiency of responses to death in children, and the quality of life for children and families. The significance of this study is that it clearly clarifies the concept by analyzing pediatric hospice and palliative care using an evolutionary method. [ABSTRACT FROM AUTHOR]

This article argues that studying ultimate questions as "potential mediators" of religious worldviews increases sociological knowledge of religion outside institutional boundaries, as research on secularization indicates. Concurrently, other studies demonstrate that the public communication of science (PCS) influences public orientations toward religion. Integrating these contributions, I deploy a qualitative discourse analysis of 78 genetics and neuroscience PCS monographs to investigate whether and how they raise and discuss ultimate questions together with religious references. The analysis reveals two models for relating science and religion in PCS, conflict and integration, and indicates that the latter prevails. Within the integration model, I conceptualize the "expanded view" of ultimate questions in PCS and discuss in detail its main features, especially its nondualistic approach. Lastly, I discuss the possible social consequences of the expanded view and the contribution of my findings to the sociology of religion and the sociology of religion and science. [ABSTRACT FROM AUTHOR]

Research about the experiences of young black members of the LGBTQIA community often centers HIV‐related themes. Fewer studies consider more emotive aspects of their lives such as their attitudes and behavior around religion and/or spirituality. This study is a response to this dynamic. Informed by the Structure versus Agency discourse, this qualitative analysis examines dimensions of the religious and spiritual lives of 76 young black members of the LGBTQIA community aged 18–30 years old. Given the continued influence of the Black Church in the black community as well as concerns about the relevance of religion in general, findings here may illumine how a cadre of young black people understand and respond to religion today. Results illustrate the tendency to espouse spirituality over religion; syncretism; and, continued use of Christian practices such as prayer, while compartmentalizing and secularizing this faith tradition. This study introduces the concept of the "spiritual sidepiece" as an exemplar that sheds light on how some young black sexual minorities today are re‐imagining religion, Christianity, the Black Church, and spirituality in their lives. [ABSTRACT FROM AUTHOR]

This paper seeks to address the ways and extent to which participation in digital worship might be seen as fostering or inhibiting social inclusion and social cohesion, and to assess the current state of research on this important topic from both a sociological and theological perspective. It aims to broaden digital theological understanding beyond sacramental and ecclesiological concerns towards more wholistic concerns of participation and belonging, intersecting with the digital divide and theology of disability. Drawing on the work of Martha Nussbaum and the capabilities approach, this paper proposes consideration of digital participations with respect to their significance for cultivating participation in community by conducting a literature review of various studies. Further, it addresses ambivalences which arise out of these studies, as digital access seems to enhance certain forms of connectedness while rendering other forms less stable. Observation of these ambivalences is framed into research desiderata for future study on the interrelationship of digital participation in religious community and the facilitation of community and social resilience. With the intention of building upon this recent research to address the more specific question of what kinds of digital participation foster social inclusion with a focus on religious communities, it identifies concrete pathways for further academic inquiry, and suggests a framework for new practical theological questions centring justice and inclusion. [ABSTRACT FROM AUTHOR]

The recent prominence of advanced chatbots that greatly mimic human intelligence and conversation appears to have set a new stage in the rapidly developing field of Artificial Intelligence. Chatbots such as ChatGTP and Bard have risen to global popularity among internet users who interface with the chatbots in a nearly humanlike manner through a question-and-answer format. But such great technological developments also give rise to questions regarding theology and spirituality. Thus, this paper asks: what does it mean to be human in an increasingly AI-driven world? How can Christian communities around the globe respond to the ongoing developments in the field of AI? Based on missional anthropology, this paper argues for an understanding of humans as embodied agents of God as central in a missional strategy to respond to the proliferation of advanced AI chatbots today. [ABSTRACT FROM AUTHOR]

In the face of challenging circumstances, many teachers turn to spirituality for sustenance and strength. Yet spirituality's place in education and in educators' lives has long been a matter of confusion and contention, not least because of the ambiguity of the term in its common usage. What is its relationship to religion? And what defines it? In this article, I submit that the later work of Michel Foucault offers a helpful approach to spirituality that displaces those questions—drawing attention away from beliefs and/or attitudes professed, and towards the process of practical self-transformation that subjects undertake for the sake of a truth that is actualised in the body. To be spiritual in this sense is more a matter of what one does than what one believes or who one is. To offer a sense of why it matters in the lives of educators, I draw on the experiences of a San Diego high school teacher confronting interlocking personal, professional, and political challenges as a detailed example. [ABSTRACT FROM AUTHOR]

This paper explores how the Taiwanese-Chinese religious movement Yiguandao ("Way of Pervading Unity") creates a community of non-Chinese followers by utilizing Daoism-related beliefs and practices. Drawing on ethnographic data from fieldwork conducted in California in early 2018, published Yiguandao materials, and internet resources, the paper argues that Yiguandao activists specifically invest their messages in Daoist symbols, beliefs, and practices to reach out to non-Chinese sympathizers of "Asian philosophies" and eventually to establish a global and cross-cultural community of Dao followers. By discussing a case study from Los Angeles, the paper seeks to understand the patterns of Yiguandao activists' engagement with Daoism and how their efforts blend into establishing a global Daoist field. Finally, it thereby invites us to rethink the often haphazardly drawn boundaries—both by practitioners and scholars—between Daoism and other religious phenomena, including New Age, spirituality, and Chinese popular sects. [ABSTRACT FROM AUTHOR]

In the secondary literature on Scriabin, it is not uncommon to come across the names of philosophers such as Nikolai Fyodorov, Vladimir Solovyov, and Nikolai Berdyaev. The present paper examines the shared characteristics between Scriabin's philosophy and the ideas of such figures who are typically referred to as Russian Cosmists. In doing so, the paper illustrates what new insights we can gain by considering Scriabin from the perspective of Russian Cosmism. Despite the overwhelming evidence of Russian Cosmists' significant influence on Scriabin's philosophical ideas, the secondary literature rarely discusses this impact within the context of Russian Cosmism. The aim of the present paper is to remedy this oversight by (a) concisely defining what Russian Cosmism is, and (b) illustrating how Scriabin's philosophy can be traced to Russian Cosmist ideas which were circulating in Russia when Scriabin was intellectually and artistically active. [ABSTRACT FROM AUTHOR]

Judge Karen Atala framed her child custody case against the Chilean Supreme Court within Indigenous Mapuche "shamanic justice," the "spirit of the law," and human rights. We analyze what Atala's case contributes to the literature on sexual diversity, sorcery, and the spirit of the law in both Chilean and Mapuche histories of justice. The case engages the spirit of the law in two senses. First, it reveals the lack of separation between religious and secular law, demonstrating that religion is profoundly embedded in the law, both for the state and for the Mapuche. Second, it refers to the intention behind the law and its interpretation and enforcement, which haunts even the most literalist, fundamental, secular visions of law. After her spiritual transformation, Atala practiced the spirit of Mapuche customary law in the courts but formally justified her judgments using the letter of the Chilean law, demonstrating a fluidity between law and spirituality. [ABSTRACT FROM AUTHOR]

Zhuangzi is often regarded as an authority in the realm of spiritual cultivation. This article explores Zhuangzi's theory of self-cultivation and identifies two distinct approaches: one focuses on the transformation of consciousness, known as the "Inner Chamber" practice, while the other centers on the transformation of materials, referred to as the "Craftsmanship" practice. Both methods can achieve a state of transformation where the boundaries between the self and the external world blur, leading to a sense of unity. Zhuangzi's state of unity transcends cognitive boundaries and erases the distinction between the self and the external world, creating a realm of spiritual emptiness. However, the concept of "nothingness" in this realm is a linguistic expression of consciousness, rather than a denial of existence. On the contrary, it elevates and preserves the essence of all things, including the innate essence of material substances, often referred to as the "primordial essence of things." The "primordial essence" is a paradoxical concept, simultaneously devoid of substance and possessing substance, while the "Inner Chamber" of the mind represents "knowledge in ignorance." When this state is realized, there exists an intrinsic coexistence between the self and all things, returning both to their original essence. In Zhuangzi's worldview, the other, or external entities, receive affirmation within the framework of existence, leading to harmony between the self and the material world. [ABSTRACT FROM AUTHOR]

The review deals with George Pattison's phenomenology of a Christian, a-spirited life that he establishes in the first volume of his three-volume Philosophy of Christian Life. It focuses in particular on the following: The way in which Pattison uses the person of Philothea, borrowed from Francis de Sales, as a figuration of devout life; the question of the possibility of a-spirited lives in institutional power structures; and the medio-passive constitution of devout life. [ABSTRACT FROM AUTHOR]

Objective: Responding to the National Institutes of Health Working Group's call for research on the psychological impact of stillbirth, we compared coping-related behaviors by outcome of an index birth (surviving live birth or perinatal loss – stillbirth or neonatal death) and, among individuals with loss, characterized coping strategies and their association with depressive symptoms 6–36 months postpartum. Methods: We used data from the Stillbirth Collaborative Research Network follow-up study (2006–2008) of 285 individuals who experienced a stillbirth, 691 a livebirth, and 49 a neonatal death. We conducted a thematic analysis of coping strategies individuals recommended following their loss. We fit logistic regression models, accounting for sampling and inverse probability of follow-up weights to estimate associations between pregnancy outcomes and coping-related behaviors and, separately, coping strategies and probable depression (Edinburgh Postnatal Depression Scale > 12) for those with loss. Results: Compared to those with a surviving live birth and adjusting for pre-pregnancy drinking and smoking, history of stillbirth, and age, individuals who experienced a loss were more likely to report increased drinking or smoking in the two months postpartum (adjusted OR: 2.7, 95% CI = 1.4–5.4). Those who smoked or drank more had greater odds of probable depression at 6 to 36 months postpartum (adjusted OR 6.4, 95% CI = 2.5–16.4). Among those with loss, recommended coping strategies commonly included communication, support groups, memorializing the loss, and spirituality. Discussion: Access to a variety of evidence-based and culturally-appropriate positive coping strategies may help individuals experiencing perinatal loss avoid adverse health consequences. Significance: What Is Already Known on this Subject?: Experiencing a perinatal loss (stillbirth or neonatal death) is a traumatic event with potential long term psychologic consequences. Effective coping strategies can prevent complicated grief; yet little is known about current practices and preferences among parents who experience perinatal loss. What this Study Adds?: In a population-based study, individuals who experienced perinatal loss reported higher maladaptive coping (increased smoking and drinking) compared to those with healthy live birth. Individuals who experienced perinatal loss recommended a wide range of coping including communication, memorializing the loss, spirituality, and support groups. [ABSTRACT FROM AUTHOR]

Introduction to the Special Issue "Eco-cosmology, Sustainability, and a Spirit of Resilience." [ABSTRACT FROM AUTHOR]

In this article, the author intends to reappraise the Naga perceptions of cosmology and spirituality which are rooted in the spheres of ecology, folklore, stone culture, "gennas" (rituals and taboos), and ancestor veneration. Included within the realm of ecology are village territory, land, forest, and agricultural fields. The Naga spirituality is perceptible in persistent survival of revered human relationships with the nature and the supreme creator, enduring roles of shaman-priests and clan/village elders as also commitment toward village customs and gennas, including agricultural rituals plus reverence for elders. [ABSTRACT FROM AUTHOR]

An evaluation was conducted of a community trauma program based in a local church to guide improvement, expansion, and replication efforts. While conducting interviews an unexpected pattern of language emerged, and in the creation of the evaluation report a poetic representation was included as an offering to the interviewees who had shared their time, their stories, and their words. This article explores poetic representation as an option for sharing evaluation data, presents a model for evaluating poetic representation, and encourages evaluators to explore creative mechanisms for sharing with research and evaluation participants. [ABSTRACT FROM AUTHOR]

Story telling is one of the most time honored methods for conveying ideas, inspiring action and offering insights into the foibles and ferment of the human condition. This editorial offers a glimpse into what is sparking the imaginations and passions of health promotion professionals by simply asking them 'what are you reading?' Those who shared the books currently sitting alongside their reading chairs were not asked to select books that were related to improving health and well-being. Still, it came as no surprise that contributors to this article uniformly described plots, characters and narratives that illuminate how life circumstances can accost health and jeopardize well-being. What's more, you will see that in fiction, non-fiction and fanciful fables alike, health promotion professionals extract inspiration from these books and find ways to apply the moral of these stories toward the improvement of our profession. [ABSTRACT FROM AUTHOR]

Within IR, scholars are starting to consider difference on the level of ontology rather than epistemology. Other worlds are introduced into IR's political pluriverse, however, these are often encountered in faraway places, thereby playing into the colonial narrative that ontological difference does not exist in the 'West'. This paper introduces another real from within the 'disenchanted North' that is shaped by contemplative activists: people using contemplation as a form of protest. An engagement with contemplative activism challenges our commonly held assumptions about what contemplation and social change are, thereby undermining the institutions of 'science' and 'religion' underlying the universe. It argues that the project of political ontology in IR should consist of two moves: drawing in other, in particular spiritual, realities into the political imaginations of IR and challenging the ontological assumptions underpinning concepts. Consequently, it suggests that the pluriverse in IR should be a methodological rather than an ontological commitment. [ABSTRACT FROM AUTHOR]

The first part of this article offers a systemic comparison of Pope Francis's "integral ecology" with the "technocratic paradigm." The second part is devoted to an internal critique of the paradigm: (i) the primacy accorded instrumental causality in a "disenchanted world," (ii) the technical reduction of prudence, and (iii) the consequent fragmentation of ethical systems. The critique supports key aspects of Francis's ecological ethics: the option for the poor, intergenerational responsibility, and recognition of the intrinsic value of nonhuman nature. The third part shows how such an internal critique underwrites the uses of religious rhetoric in public reasoning: the re-enchantment of the world. [ABSTRACT FROM AUTHOR]

Continual illness uncertainty can affect how people perceive and interpret their well-being. Some cognitive and spiritual factors may be involved in the management of disruptive thoughts and emotions that can emerge during the experience of cancer. An evidence-based integrative model was developed to evaluate and show the role that mindfulness, acceptance, self-efficacy, uncertainty, meaning, and purpose in life play in the self-perception of well-being in individuals with cancer. This evidence-based integrative model was conducted using relevant and selected studies. An integrative model for self-perception of well-being has been proposed. This model integrates evidence-based findings and provides clear principles for clinicians and researchers. This integrative model proposes that mindfulness, acceptance, self-efficacy perception, and uncertainty can predict how people with cancer perceive their well-being. The model also posits that meaning and purpose in life can act as mediators or moderators of this prediction. This integrative model involves the multidimensionality of human beings and facilitates the understanding of some key factors for the design of therapeutic approaches such as Acceptance & Commitment Therapy or Meaning-Centered Psychotherapy. Mindfulness, acceptance, self-efficacy, uncertainty, meaning, and purpose in life can be highly relevant for clinical oncology. An integrative model is proposed to understand the combined influence of these factors on patients with cancer. This model may favor a better integration of well-known interventions, such as Mindfulness-based approaches, Acceptance and Commitment Therapy (ACT), and Meaning-Centered Psychotherapy (MCP). [ABSTRACT FROM AUTHOR]

In today's society, one will find a variety of parenting practices that might be imbedded in the parent's religious beliefs. However, little research has been done on the influences of religious beliefs on parenting practices. The aim of this paper was to systematically examine whether religion or religious beliefs influence parenting practices. The study engaged in a systematic review methodology that objectively analysed the studies dealing with the issue. The findings of the study revealed that the influence of religious beliefs on parenting practices has both a positive and negative impact on the children and the family as a whole. [ABSTRACT FROM AUTHOR]

There are millions of street-connected children worldwide, with thousands estimated in Kenya. Many child-serving organizations, including Agape Children's Ministry in Kenya, aim to remove children from the streets, and provide rehabilitation and family reintegration. This study aims to elucidate barriers and facilitators of Agape's Family Strengthening Program (FSP) and elicit feedback. Twelve children, 12 caregivers, and 11 staff participated in interviews. Salient child/caregiver themes include: (1) spirituality/religion, (2) reflections on the FSP, (3) reflections on Agape, and (4) family functioning. Staff themes were similar. Results amplify the voices of the participants regarding provision of and participation in the FSP. [ABSTRACT FROM AUTHOR]

The death of a child in the intrauterine stage has legal, psychological, spiritual, and health-related connotations that condition the woman's experience. To understand better the processes set in motion around early pregnancy loss, this ethnographic study explores the experiences of miscarriage in a group of 15 women. The following themes are analyzed: Experience of losing the child, spirituality, health care, and the need to physically recognize the child. The study shows that the need women have to honor the child who did not live may be conditioned by the perception of an uncertain loss and by the absence of a place to honor him/her. Attitudes among professionals are revealed that could be perceived as gender-related abuse. The care of women places emphasis on physical aspects, underlining the lack of comprehensive care during the grieving process. [ABSTRACT FROM AUTHOR]

Purpose: Describe spirituality’s role in a sample of Hispanic adolescent and young adult (AYA) cancer survivors. Methods: This phenomenology-informed convergent parallel mixed-methods study aimed to explore participants’ lived experiences with hope during cancer treatments and cancer survivorship. A purposive sample of Hispanic AYAs who completed cancer treatments 2–5 years ago were virtually recruited for participation. Participants completed virtual semi-structured interviews about their experiences with hope during cancer treatments and cancer survivorship and prepared narratives about their experiences. Thematic analyses were iteratively performed across the data set to identify final themes. Results: Ten Hispanic AYA cancer survivors (mean age 30.2, SD = 4.5) years participated in this pilot study. Seven participants (70%) were female, and three participants (30%) were male. Six participants (60%) experienced non-hematologic malignancies, and four participants (40%) experienced hematologic malignancies. Eight (80%) participants’ language preference was Spanish, while two (20%) participants’ language preference was English. The theme spirituality and subthemes living by faith, god as a resource, and spiritual gratitude were identified as concepts participants linked to their conceptualization of hope during cancer treatment and survivorship. Conclusions: Hope and spirituality may be conceptually linked to coping behaviors among Hispanic AYA cancer survivors. Hope through faith may be a learned spiritual value in Hispanic AYAs and might play a role in their spiritual and cognitive development. Further research is needed to explore the potentially protective value of hope and spirituality for the Hispanic AYA population. [ABSTRACT FROM AUTHOR]

Background: Meaning in life is a benchmark indicator of flourishing that can likely mitigate the severity of depression symptoms among persons seeking mental healthcare. However, patients contending with serious mental health difficulties often experience a painful void or absence of ultimate meaning in their lives that might hinder recovery. This two‐wave longitudinal study examined temporal associations between perceived presence of meaning in life, struggles with ultimate meaning, flourishing, and depression symptoms among adults in a spiritually integrated inpatient treatment program. Methods: Of the 242 patients assessed at intake, 90% (N = 218; 40% Cisgender male; 57% Cisgender female; 3.0% nonbinary) completed validated measures of these meaning‐related factors and mental health outcomes at discharge. Results: Cross‐sectional analyses revealed perceptions of meaning in life and ultimate meaning struggles were inversely linked with one another along with being associated with indices of positive and negative mental health in varying ways at the start and end of treatment. Drawing upon a two‐wave cross‐lagged panel design, longitudinal structural equation modeling analyses supported a Primary Meaning Model whereby having a subjective sense of meaning in life at intake was prospectively linked with lower levels of ultimate meaning struggles and greater flourishing at discharge. However, baseline levels of mental health outcomes were not predictive of the meaning‐related factors in this sample. Conclusion: Findings highlight the utility of assessing patients' perceived meaning in life and ultimate meaning struggles in spiritually integrated programs and for clinicians to be prepared to possibly address these meaning‐related concerns in the treatment process. [ABSTRACT FROM AUTHOR]

Several studies using representative data have found that individuals identifying as LGBTQ tend to be less religious when compared to individuals identifying as heterosexual or straight. This is likely in part due to the hostility such individuals have faced by some religious traditions and communities. Relatively little quantitative research, though, has examined how sexual identity might influence beliefs and practices associated with alternative spiritualities. Using data from a national probability survey of US adults, we examine patterns of belief and engagement in witchcraft, spiritualism, psychism, and other phenomena we broadly label as paranormal in nature. Analyses find that, independent of a broad set of controls, individuals identifying as bisexual score higher on paranormal beliefs and engagement compared to individuals identifying as heterosexual. We do not find a difference between gay- or lesbian- and heterosexual-identifying individuals. The findings expand our understanding of how sexual identity influences spirituality beyond traditional definitions and measures of religion. [ABSTRACT FROM AUTHOR]

Aim: A key perspective in examining dignity, which is important for older adults, is spirituality. Therefore, this study aimed to identify the components of spirituality in older adults through interviews based on dignity therapy (DT). Methodological Design and Justification: Colaizzi's descriptive phenomenology was applied to understand experiences rooted in the life world of older adults from their own perspective. Ethical Issues and Approval: This study was approved by the ethical review committee of the author's university. All participants provided consent to participate. Research Methods: Semi‐structured interviews based on DT were conducted with 11 community‐dwelling adults aged 65 years or older who were using some form of medical or social services. The interviews were transcribed, and the text was analysed based on Colaizzi's phenomenological method. Results: Four themes were identified as components of spirituality in older adults: trauma, being silent about hard experiences, forming connections and taking on challenges and discovering one's own spirit. The participants felt a sense of helplessness and frustration as they dealt with traumatic events. Feelings of shame, guilt and/or resignation prevented them from talking about the distress they were experiencing, but they were able to move forward after receiving emotional support and having opportunities to share with others. These processes led to the discovery of a new self. Study Limitations: This study assessed the experiences of older adults in Japan and may therefore have been influenced by the social background and culture of Japan. Future research should target older adults from a variety of social backgrounds as well as those with specific health conditions. Conclusion: The findings suggest the importance of creating opportunities for healthcare professionals as well as family, friends and community members to help older adults reflect on their lives and talk about their accomplishments and unresolved issues. Doing so should help older adults maintain their dignity while remaining aware of their mortality. [ABSTRACT FROM AUTHOR]

The importance of religiousness in idiopathic Parkinson's disease (IPD) has been the subject of conflicting research. The impact of religiousness on quality of life and depressive symptoms has also been poorly studied in this population. This study investigated the correlation between religiousness and quality of life in patients with IPD. We evaluated 37 patients with IPD (according to the criteria of the Movement Disorders Society) who were from an outpatient clinic specializing in movement disorders in Brazil. We assessed the patients using the Duke University Religion Index and scales for motor impairment, cognition, quality of life, and depression. Spearman's test was used to check for possible correlations between the different dimensions of religiousness and the clinical variables analyzed. Patients with a worse quality of life and more depressive symptoms showed greater intrinsic religiousness. [ABSTRACT FROM AUTHOR]

This issue of JORH explores a broad range of topics looking at the professions of nursing, clergy and chaplains. This issue also concludes the series on Parkinson's disease (Part 2), and for the first time, JORH presents a collation of articles relating to workplace religiosity. Finally, this issue revisits the topics of women's health and family issues in relation to religiosity and spirituality. [ABSTRACT FROM AUTHOR]

So far, several preliminary studies have been conducted on the effect of religious–spiritual education and care on the quality of life of women in different parts of Iran. Therefore, the current study aims to explore the effect of religious–spiritual education and care on the quality of life of Iranian women through systematic review and meta-analysis. Databases searched for studies related to the research objective include SID, MagIran, Embase, PubMed, Scopus, WoS, and Google Scholar. The search was performed using keywords linked to and validated with MeSH/Emtree with no time limit until April 2022. The I2 index was used to calculate the heterogeneity of the studies and the random effects model was used to combine the data and perform the meta-analysis. Finally, 14 articles with a sample size of 295 intervention group and 288 control group were included in the meta-analysis. The mean score of the quality of life after the intervention showed a significant increase of 1.87 ± 0.29 (95% confidence interval) per unit (P < 0.001). Meta-regression results showed that with the increasing year of study and age, the standardized mean difference decreased and with increasing the number of intervention sessions, this difference increased (P < 0.05). The results of this study show that religious–spiritual education and care significantly increase the quality of life of Iranian women. Therefore, it seems that the use of religious–spiritual education and care can be part of the program to increase the quality of life of women. [ABSTRACT FROM AUTHOR]

The purpose of this study was to explore the usage patterns of USA subscribers of an online religious/spiritual application (i.e., app; Pray.com) and the associations of app usage with physical health, mental health, spiritual health, and well-being outcomes. A total of 1031 subscribers participated in the survey about their engagement with the Pray.com app. Most of the respondents had been using the app between one and two years, and more than half were high-frequency users. Although many individuals engaged with the app experienced spiritual growth, many also reported retrospective improvement in mental and physical health. This research serves as an initial examination of how religious-based apps may be associated with self-reported improvements in physical, mental, and spiritual health outcomes. [ABSTRACT FROM AUTHOR]

A cross-sectional survey among religious brothers and sisters (n = 250) with their specific lifestyle and related spiritual practices stated moments of awe perceptions. They responded to both the Awe/Gratitude scale and to free text fields to substantiate their quantitative responses. Qualitative content analysis of their free text responses resulted in six main categories of awe triggers: (1) Nature, (2) Special Moments, (3) Transcendence Perceptions, (4) Religious practices, (5) Distinct People, and (6) Aesthetics, Art and Culture. Awe perceptions can be an immediate feeling and the outcome of a process of reflection in response to admiration, inspiration, and elevation. As these perceptions are related to psychological well-being and prosocial behaviors, their training can generate positive effects on quality of life. [ABSTRACT FROM AUTHOR]

In the present descriptive study, we aimed to examine the relationship between the levels of religious attitude, compassion and spiritual care perception among nursing students. Data were obtained from 135 nursing students using the Socio-Demographic Diagnosis Form, the Ok-Religious Attitude Scale, the Compassion Scale, and the Spiritual Care-Giving Scale. The data were analyzed using the Kruskal–Wallis H test, the Spearman correlation test, and the Mann–Whitney U test. A positive correlation was found between the scores of the Ok-religious attitude scale and cognition sub-dimension, emotion sub-dimension, behavior sub-dimension, god sub-dimension and compassion scale and spiritual care-giving scale scores. Furthermore, we observed that some socio-demographic, and nursing profession and spiritual care characteristics of the students affected their religious attitudes, compassion and spiritual care perception. The sub-dimension scores of compassion and awareness of sharing among female students and the mindfulness scores of students with nuclear families were high. Our data suggest that the course contents for spiritual care, which is an integral part of holistic nursing care, should be included in the nursing curriculum. Moreover, we recommend that efforts be made to maintain a high level of compassion while considering the socio-demographics of the students and their opinions on the nursing profession. Finally, the data presented here has the potential to serve as a valuable resource for the development of novel approaches to the provision of spiritual care within nursing education programs. [ABSTRACT FROM AUTHOR]

This study examined the relationship between the sense of professional belonging and perceptions of spirituality and spiritual care among midwifery students. This cross-sectional study's sample included 194 third- and fourth-year midwifery students associated with the Faculty of Health Sciences at two universities in western Turkey. Data were collected using web-based surveys. The results indicate a positive relationship between total scores on the Midwifery Belonging Scale and scores on the Spirituality and Spiritual Care Rating Scale. As the students' spirituality and spiritual care perceptions increased, their feelings of professional belonging as midwives also increased. Therefore, including the concepts of spirituality and belonging in the midwifery curriculum can increase students' spiritual perceptions and sense of professional belonging, thereby enhancing the quality of the care they ultimately provide. [ABSTRACT FROM AUTHOR]

The Care of Late-Stage Parkinsonism (CLaSP) study is a longitudinal, multicentre, prospective cohort study to assess the needs and provision of care for people with late-stage Parkinson's disease and their caregivers in six European countries. As a cross-sectional study within the CLaSP study, 509 people with Parkinson's disease completed the "Schedule-for-Meaning-in-Life-Evaluation" (SMiLE) questionnaire. We compared the results to those of a representative sample of healthy participants (n = 856). People with late-stage Parkinson's disease reported family, partnership and spirituality as the greatest areas of importance. Overall, they had lower SMiLE indices compared to healthy participants. People with late-stage Parkinson's disease rated the importance of core meaning in life areas (namely family, social relations and health) as significantly lower than the representative cohort and they also rated satisfaction as significantly lower in most areas. In conclusion, people with late-stage Parkinson's disease do have areas where they can find meaning, such as family, partnership and spirituality. However, they indicate a lack of fulfilment of their individual MiL, reflected by low satisfaction rates in the majority of meaning in life categories. The need for spiritual support for people with Parkinson's disease indicates the important role of chaplains to help people with Parkinson's disease maintain meaning in life. [ABSTRACT FROM AUTHOR]

Religion and spirituality can be important motivational tools in the management of Parkinson's disease. This study was conducted to determine the relationship between religious coping methods, spirituality, and disease self-management levels in Parkinson's patients. This descriptive, cross-sectional, and correlational study was conducted with 294 Parkinson's patients. Descriptive statistics, independent samples t test, one-way analysis of variance, Pearson correlation coefficient, and structural equation modeling were used in the analysis of the data. This study showed that Parkinson's patients adopted both positive and negative religious coping styles, demonstrated good levels of spirituality, and had high levels of disease self-management. A statistically significant relationship was found between the positive and negative religious coping levels of Parkinson's patients and their levels of spirituality and disease self-management (p < 0.05). Health professionals may consider and support Parkinson's patients' use of religion as a coping mechanism, as this may help manage Parkinson's disease. [ABSTRACT FROM AUTHOR]

Although the effect of spirituality in chronic disease has been discussed in recent years, little is known about spirituality and spiritual beliefs in Parkinson's disease. In this scoping review, the databases PubMed, Scopus and Web of Science were searched and initially identified 914 studies. A total of nine studies satisfied the inclusion criteria. It was found age, gender, education level, emotional changes, region of onset of Parkinson's disease, severity of symptoms, quality of life, religion affiliation and acceptance of Parkinson's disease influence spirituality in people with Parkinson's disease. In this context, future studies should focus on the relationship between Parkinson's disease and spirituality. [ABSTRACT FROM AUTHOR]

The aim of the study is to examine the relationship between spiritual well-being, prenatal stress and attachment level of Turkish women conceiving spontaneously or with assisted reproductive techniques (ART). The comparative descriptive study type was conducted between November 2021 and June 2022 with 202 pregnant women, including 87 women conceiving with ART and 115 women conceiving spontaneously, who applied for routine prenatal care checkup in a state hospital in the west of Turkey. Both groups have a high level of spiritual well-being. Pregnant women in the ART group experience higher prenatal distress (9.6% for spontaneous, 12.6% for ART, p = 0.487) and low level of attachment (69.72 ± 7.98 for spontaneous, 66.24 ± 8.88 for ART, p = 0.006) compared to the other group. Additionally, as insufficient partner involvement in the prenatal process increases in pregnant women in both groups, prenatal attachment decreases. It is extremely important that midwives and nurses evaluate the spiritual well-being of pregnant women and provide holistic care in line with their spiritual needs. [ABSTRACT FROM AUTHOR]

Burnout syndrome implies exhaustion, loss of motivation, low performance, and absenteeism. Catholic clergy are not exempt. This systematic review compiles and analyzes evidence related to burnout in Catholic clergy and potential modulating variables. Following the PRISMA methodology, systematic searches in different scientific databases identified 17 studies, revealing that burnout is related to age, personality traits, and type of priesthood. No relation between burnout and social support, self-care, spiritual practice, or workload was detected. It is necessary to adapt conceptual models to the peculiarities of burnout among clergy, extending assessment strategies and introducing working and organizational perspectives in the analysis of modulating variables, and in the development of prevention and intervention programs. [ABSTRACT FROM AUTHOR]

This descriptive study aimed at determining the spiritual care competencies and the frequency of spiritual care practices of nurses. A total of 119 nurses working in the palliative care unit, oncology services, and intensive care units of a state hospital in Turkey participated in the study. The data were collected by the Participant Information Form, Spiritual Care Competence Scale, and Nurse Spiritual Care Therapeutics Scale. Spiritual care competencies of the nurses were found to be high; the frequency of spiritual care practices was determined as moderate. We found a positive correlation between the spiritual care competencies and the frequency of spiritual care practices of nurses. There was a significant difference between nurses' received spiritual care training status and their scale scores. In addition, nurses who believed that spiritual care was an important part of nursing care, and an important need of patients, had higher scale scores. [ABSTRACT FROM AUTHOR]

This study aimed to assess the spiritual care support perception and spiritual care competence of nursing students, and the effect of a spiritual care course on their perceptions and competence in this regard. The study was conducted within the Faculty of Health Sciences, Department of Nursing located in the south of Turkey. Data were collected through the Descriptive Characteristics Form, Spiritual Support Perception Scale, and Spiritual Care Competence Scale. The results of this study show that; there was a significant difference between the total spiritual care competence scale score averages of the control group students and the experimental group students. There was a significant difference between the total spiritual support perception scale score averages of the control group students and the experimental group students. Based on this study, it is recommended to further extend this study by adding spiritual care course content to the curriculum for junior and senior students to reveal the differences between the years, and to evaluate the knowledge of the students. [ABSTRACT FROM AUTHOR]

The aim of this study was to determine the effect of nursing students' fasting during Ramadan on their risky behaviors. This study was conducted in a university located in 2022 using the prospective cohort study method. The data were collected from the nursing department students through face-to-face questionnaires. The sample of the study consisted of 186 nursing students. The data were obtained using a descriptive information form, which consists of questions regarding the descriptive characteristics of the nursing students, and the risky behaviors form, created by the researchers, to evaluate the effect of fasting during Ramadan on nursing students' risky behaviors. According to the findings of the research, it has been determined that the students who always fast during Ramadan have regular sahur. When the students' level of religious faith and fasting and having sahur status were compared with their risky behaviors, the mean scores of exercise and nutrition increased significantly, and the mean scores of interpersonal relationships decreased significantly. It was determined that the majority of students had a high level of religious faith, fasted and had sahur during Ramadan. Consequently, while Ramadan fasting negatively affected students' physical activity, nutrition and sleep patterns, it positively affected their interpersonal relationship status. [ABSTRACT FROM AUTHOR]

The purpose of this study is to examine how divine struggles moderate the association between interpersonal workplace conflict and worker well-being in Singapore. Using data from the Work, Religion, and Health survey (2021), the analyses show that interpersonal workplace conflict is positively associated with psychological distress and negatively associated with job satisfaction. Although divine struggles fail to function as a moderator in the former, these moderate its association in the latter. Specifically, the negative association between interpersonal conflict at work and job satisfaction is stronger for those with higher levels of divine struggles. These findings support the idea of stress amplification, indicating that troubled relationships with God may exacerbate the deleterious psychological effects of antagonistic interpersonal relationships at work. Ramifications of this aspect of religion, job stressor, and worker well-being will be discussed. [ABSTRACT FROM AUTHOR]

This study examined the effects of the spiritual well-being levels of surgical nurses on care satisfaction in liver transplant recipients after transplantation. The sample in this cross-sectional study consisted of 69 surgical nurses working in the organ transplant centre of a research and training hospital in Turkey and 79 liver transplant recipients. The data of this study were collected between 1 August 2020 and 30 August 2021. The "Three-Factor Spiritual Well-being Scale" and the "Newcastle Satisfaction with Nursing Scale" were used for data collection. A statistically significant relationship was found between the spiritual well-being levels of the surgical nurses and the care satisfaction levels of the transplant recipients. Surgical nurses should be capable of treating patients holistically and be knowledgeable enough to support the mental health of patients. High levels of spiritual well-being in surgical nurses contribute to increased satisfaction with care among organ transplant recipients. [ABSTRACT FROM AUTHOR]

Systematic research on divine forgiveness is notably absent from the literature on forgiveness. Two studies therefore explored the relationship between divine forgiveness and well-being, and what might account for any association found. Study 1 (N = 574) documented an inverse relationship between divine forgiveness and anxiety and showed that this relationship was mediated by attitude toward God. Study 2 (N = 430) replicated and extended the findings of the first study using a different measure of anxiety and documented a positive relationship between divine forgiveness and satisfaction with life. It also showed that both positive and negative evaluations of one's relationship with God mediated these relationships. These results emphasize the need for systematic research on divine forgiveness, and several directions for future research are outlined. [ABSTRACT FROM AUTHOR]