The End of the Known World

The End of the Known world is the author's name for a limestone escarpment in Wyoming's Big Horn Mountains. Its location remains unnamed on any map. Over a period of twenty years, its physical and spiritual power has lured her many times to travel on foot to this precipice. As she hikes this time, however, new questions arise: What is it about certain places that calls to us? Do they sometimes wish we would leave them alone? What is the meaning of sacred space? On this journey, the author, now in her sixties, poses these questions to the genius loci, the Greek term for the particular spirit that inhabits sacred locations here on earth. As she hikes over difficult terrain, the author confronts some unexpected physical changes, such as a lack of balance when moving down a steep incline. These bodily changes parallel environmental changes, such as bark beetle damage to many Douglas fir trees that, on her first visit, stood tall and strong at the End of the Known World. The completion of her journey, however, reveals important discoveries. Mollusk fossils inscribed into limestone remain as evidence that the ground on which she stands was once an ancient sea. Eastward, over the Big Horn Basin, soft stripes of gray, blue, and white obscure the horizon, where Mother Earth marries Father Sky. The voice of the genius loci speaks of the love between person and place, and of the impermanence of all things.     

Sedation and care at the end of life

This special issue of Theoretical Medicine and Bioethics takes up the question of palliative sedation as a source of potential concern or controversy among Christian clinicians and thinkers. Christianity affirms a duty to relieve unnecessary suffering yet also proscribes euthanasia. Accordingly, the question arises as to whether it is ever morally permissible to render dying patients unconscious in order to relieve their suffering. If so, under what conditions? Is this practice genuinely morally distinguishable from euthanasia? Can one ever aim directly at making a dying person unconscious, or is it only permissible to tolerate unconsciousness as an unintended side effect of treating specific symptoms? What role does the rule of double effect play in making such decisions? Does spiritual or psychological suffering ever justify sedation to unconsciousness? What are the theological and spiritual aspects of such care? This introduction describes how the authors in this special issue wrestle with such questions and shows how each essay relates to the author’s individual position on palliative sedation, as developed in greater detail within his contribution.     

Religious education and spiritual development as a cultural component of the lifelong learning policy in Romania. The example of orthodox Christianity

In a context of growing globalisation and European integration, Christian religious education seems to be more and more neglected within the social debate. Given the differences between European countries, the question may arise: What is the relevant situation in Romania? The article analyses the religious education and spiritual development as a cultural component of lifelong learning policy in Romania, based on more than 20 semi-structured interviews conducted with Romanian professionals, research workers, teachers and experts in education. In order to describe the role played by religious education in Romania three main aspects may be quoted: (1) Spiritual development completes the economic and social development of people; (2) The national culture and values contribute to the promotion of life models in accordance with Christian orthodox religion; and (3) The integral development of the person is part of the lifelong learning policy in Romania and includes orthodox spirituality. These aspects are analysed on the basis of the answers given by national experts in lifelong learning and religious education.     

Courage and Resistance: Spiritual formation and mentoring girls for religious leadership

In spite of the vast growth in literature over the past 10 years related to the gender-specific aspects of girls' development, very little has actually been written concerning their spirituality and spiritual development. This paper reviews available sources on girls' spiritual development and compares and contrasts the extant literature with the results of interviews with over 32 young women as part of a 'Girls and Religious Leadership' Project. How do girls develop spirituality? What are their spiritual questions? How do the relational concerns of girls connect with their spirituality? And how do the answers to these questions compare to the same as related to boys? Further, what sort of mentoring models relate most directly to the support of girls and their spiritual development. We are at a time in history when women are emerging as religious leaders. Though further work needs to be done, this paper makes initial suggestions about how knowledge of girls' spirituality and mentoring can contribute to the formation of future religious leaders.     

Towards a model of influence of spirituality on leadership: empirical research of school leaders on Catholic schools in the Netherlands

What is spirituality? What is leadership? And what is their relationship? The article presents the concept of ‘discernment’ (Latin: ‘discretion’) as the link (tertium comperationis) between spirituality and leadership. Spirituality is a way of life in (the growth of) discernment towards human fullness, which is grounded in a moral universe (God, nature). Three elements are employed in discernment: spiritual traits (Cloninger), spiritual capital (Bourdieu) and spiritual transformation (Waaijman). The influence of spirituality on leadership is empirically tested in research among 97 leaders (principals) of Catholic schools in the Netherlands. The findings show three types of leadership, namely trustworthy guiding leadership, empowering leadership and autocratic leadership. Our model with three predictors of a spiritual life growing in discernment (spiritual traits, capital and transformation) is partially confirmed, and looks promising for future research. In the discussion, the authors reflect on trustworthy-guiding leadership from the concept of attestation of Paul Ricoeur.     

Spiritual But Not Religious? Beyond Binary Choices in the Study of Religion

“Spirituality” often has been framed in social science research as an alternative to organized “religion,” implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in‐depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural “packages,” or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra‐Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to “religion.” Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the “moral boundary work” being done through identifying as “spiritual but not religious.” The empirical boundary between spirituality and religion is far more orous than is the moral and political one.     

“Being Religious” or “Being Spiritual” in America: A Zero‐Sum Proposition?

Recent discussions of religious attitudes and behavior tend to suggest—and in a few cases, provide evidence—that Americans are becoming “more spiritual” and “less religious.” What do people mean, however, when they say they are “spiritual” or “religious”? Do Americans see these concepts as definitionally or operationally different? If so, does that difference result in a zero‐sum dynamic between them? In this article, we explore the relationship between “being religious” and “being spiritual” in a national sample of American Protestants and compare our findings to other studies, including Wade Clark Roof’s baby‐boomer research (1993, 2000), 1999 Gallup and 2000 Spirituality and Health polls, and the Zinnbauer et al. (1997) study of religious definitions. In addition to presenting quantitative and qualitative evidence about the way people think about their religious/spiritual identity, the article draws implications about modernity, the distinctiveness of religious change in the recent past, and the deinstitutionalization of religion.     

The split professional identity of the chaplain as a spiritual caregiver in contemporary Dutch health care: are there implications for the United States?

The professional identity of the chaplain in Dutch health care institutions is in need of a new theoretical underpinning. The continued employment of the "spiritual caregiver," as the professional is called in the Netherlands, may be at stake. In former days, she or he was primarily a religious office holder fulfilling ecclesiastical functions. Against the background of secularization and individualization of religions and worldviews, the spiritual caregiver now turns more and more into an existential counselor, focusing on the search for meaning and life-orientation of all the clients/patients/residents, irrespective of their religion or philosophy of life. This brings along the need for a conceptualization of spiritual care. What is the spiritual caregiver's particular contribution to care and treatment, compared to that of, for instance, psychotherapists and social workers? What are the specific aims, methods, and key images of the profession? This brief communication sketches the specific context in which the Dutch spiritual caregiver has to work and the identity dilemmas he or she faces.     

Religious Identity-Inconsistent Attending: Its Correlates and Political Implications

The foundation of religious measurement in surveys presumes that individual religious affiliation (“What is your present religion, if any?”) accurately describes the religious community in which respondents are involved. But what if it doesn't? In a recent survey of 4,000 Americans, we asked whether their current congregation matches their religious identity and about a fifth of Americans indicated that it does not. We document the degree of this inconsistency, its correlates, and its implications, focusing primarily on the politics that congregants are exposed to from clergy and the attitudes they hold about salient political matters. The identity-inconsistent attenders often vary significantly from identity-consistent attenders, which serves to introduce considerable measurement error in the use of a religious tradition measure to depict American religion. The results suggest that salient disagreement induces a sizable population to migrate to a congregation outside their religious identity.     

Spirituality and the Later Years

Summary

Three questions are raised and discussed. What is the meaning of spirituality? How is spirituality affected by the aging process? And what are some suggestions for spiritual ministry to the aging?     

动态性对简笔画动物审美的影响及其神经机制

运用行为和fMRI技术, 通过比较动态刺激与静态刺激审美判断的行为和脑机制的异同探讨动态性对简笔画动物审美的影响, 包括两个实验。结果发现, 动态简笔画动物的美观程度评分和喜欢程度评分都显著高于静态简笔画动物。同时, 动态简笔画动物审美判断激活的区域基本涵盖了静态简笔画动物审美所激活的区域, 二者都激活了枕叶区等视觉加工区域、额叶区等认知加工区域、眶额叶皮层等奖赏区域以及海马、脑岛、扣带回、杏仁核等情绪加工区域。与静态简笔画动物的审美相比, 动态简笔画动物的审美显著激活了双侧舌回、双侧MT。本研究结果表明, 动态性影响了对简笔画动物的审美, 动态简笔画动物比静态简笔画动物被判断为更加美观。     

Mindfulness,learning and the brain

I have tried to sketch an approach to the complex phenomena that go by the name of ‘mindfulness’ that both does justice to this complexity and depth, and also offers a way of thinking about mindfulness in evolutionary, ecosocial and neural terms: terms that enable us to ask questions like: where did mindfulness come from? What kind of consciousness is it? What was it for, before it was co-opted by spiritual and therapeutic kinds of discourse and practice? And how do brains do it? In essence, I am suggesting that human brains seem to have developed, for good evolutionary reasons, a degree of facility with imaginative empathy and as-if identification; and that mindfulness capitalises on this to create what is probably a uniquely human form of learning—or rather unlearning.     

Spiritual sensitivity in the classroom: a teaching experiment in Finnish upper secondary religious education

The interest to research spirituality in the classroom has been constant over the last decade. However, empirical research into classroom pedagogy and the lived experience of religious education has been scarce. This study describes a small-scale intervention that aimed to promote students’ spiritual reflection in Finnish upper secondary school RE classes by using stimulating tasks. One class (N?=?23) of upper secondary school students (16–18?years of age) participated in the study. Analysis of students’ responses after the silent reflection moments suggested that the tasks were successful in eliciting some level of spiritual reflection for most of the students. In this article, we describe the experiment and the content and nature of this reflection, as well as discuss the advantages and challenges of spiritually sensitive teaching methods in a classroom of heterogeneous worldviews.     

THE SPIRIT IN THE NETWORK: MODELS FOR SPIRITUALITY IN A TECHNOLOGICAL CULTURE

Can a technological culture accommodate spiritual experience and spiritual thinking? If so, what kind of spirituality? I explore the relation between technology and spirituality by constructing and discussing several models for spirituality in a technological culture. I show that although gnostic and animistic interpretations and responses to technology are popular challenges to secularization and disenchantment claims, both the Christian tradition and contemporary posthumanist theory provide interesting alternatives to guide our spiritual experiences and thinking in a technological culture. I analyze how creational, network, and cyborg metaphors defy suggestions of (individual) animation or alienation and instead offer different ways of conceptualizing and experiencing communion between the material and the spiritual.     

The naked truth: mindfulness and the purification of religion

To arrive at an understanding of what drives the much debated spiritual turn in Western Europe, we study the spiritual trajectories and identifications of mindfulness practitioners in the formerly predominantly Roman Catholic context of Flanders in Belgium. Fifteen semi-structured interviews addressed their religious and spiritual biographical trajectories as well as the symbolic boundaries they draw with adjacent religious and spiritual groups. We find marked evidence of a process of ‘religious purification’, which unfolds as a critique of the formal and external aspects of both religion (organisations, dogmas, ritual) and spirituality (woolly and frivolous New Age word games). To validate and justify, alternatively, the ‘pure’ and ‘grounded’ spirituality that results, those concerned consistently invoke the authority of science.     

Revelation,delusion or disillusion: subjective interpretation of religious and spiritual experiences in bipolar disorder

The objective of this study is to explore the interpretation of religious and spiritual experiences during mania, depression and recovery, from the perspective of bipolar clients and to inquire into their expectations of treatment in relation to these experiences. For this purpose, a qualitative pilot study is designed, which includes interviews with 10 outpatients of Altrecht, a Dutch mental health institution. The meaning of religious and spiritual experiences and the question of their authenticity proved to be an important theme for the participants. The support of spirituality for illness management was brought to the fore, as well as the temporary lack of this support during depression by some participants. Participants considered it desirable that more attention be paid to the topic during treatment, and to establish better cooperation between spiritual counsellors of the institution and other professionals. Thus, a more existential or hermeneutical approach towards religious experiences in relation to bipolar disorder would be a desirable contribution to standard treatment. The exact outlines of such an approach demand more empirical research.