Evaluation of a Spiritually Based Child Maltreatment Prevention Training Program

The authors empirically evaluated a spiritually based 1‐day child maltreatment training program. Pretest, posttest, and follow‐up results indicated that participants' recognition of hypothetical maltreatment did not increase after training. Furthermore, although participants decreased their use of items known to dissuade decisions to report, they were less likely to report maltreatment posttraining and 1 month later. Focus group data revealed that participants felt more knowledgeable but insufficiently prepared to respond to maltreatment and that they needed opportunities to practice what they had learned. Suggestions for clergy, pastoral counselors, and mental health professionals working within spiritual communities are provided to inform curriculum advancements.     

EVOLVING APPROACHES TO CONSERVATION: INTEGRAL ECOLOGY AND CANADA'S GREAT BEAR RAINFOREST

This case study applies Integral Ecology to analyze the broad range of strategies environmentalists have undertaken to create protected areas and change forest practices in the Great Bear Rainforest, British Columbia, Canada. Rainforest conservation efforts in the region promoted holistic, trans-disciplinary solutions and fostered agreement among diverse stakeholders, modeling an Integral Ecology approach. Environmentalists worked locally and globally, engaging with economic, cultural, political, and scientific systems to create change. The campaign involved transformations at personal and cultural levels that have enabled negotiated solutions involving over twenty million acres of rainforest on British Columbia's coast.     

Spiritual Intelligence: Evolving Transpersonal Potential Toward Ecological Actualization For a Sustainable Future

The ecological crisis is confronting humanity with a need to recognize the interconnectedness of all life, and the Akashic Field as formulated by Ervin Laszlo (2004a) has identified how a universal information field connects humans to a greater transpersonal consciousness. The Akashic Field could provide humanity with a focus to deepen its understanding of a holistic view of life. The global crisis will confront human beings with the need to develop their transpersonal potential and spiritual intelligence, which has the potential to contribute to an ecological actualization of human beings’ relationship to the world, and the development of a sustainable future.     

The Church in St Ambrose of Milan

Abstract

A brief account is given of the life of St Ambrose and of modern scholarly views on his work. The Church was favoured by the Emperor Constantine and Christianity established as the state religion by the Emperor Theodosius. Ambrose might have been expected to have been interested in promoting the interests of the Church as an institutional and juridical organisation but he was in fact overwhelmingly interested in its spiritual aspect, as von Campenhausen asserts, opposed by Morino. The Church is seen in Ambrose's writings as the City of God and as the Kingdom of God into which believers are received. His understanding of the Church is markedly christocentric and biblical and is closely linked with his thinking on the Holy Spirit. This article also examines his attitude to the see of Rome, of which he did not recognise a general supremacy. The relevance for Christians today of Ambrose's experience of the Church as a unique spiritual fellowship is touched on.     

Beyond the Biomedical Paradigm: Generating a Spiritual Vision of Ageing

SUMMARY

The time has come to enlarge our understanding of what an ageing older person truly is. What is called for is an approach to ageing and its multiple processes that moves beyond an empirical research model, which is limited to a positivistic focus on the bio-medical and social conditions of ageing. The spiritual dimension of the individual as well as the physical and social need to be acknowledged and valued in any definition of human existence. A segmental approach to the ageing process can only result on a reductionistic, one-dimensional caricature of the older person. There is an imperative need for the inclusion of the spiritual dimension in the study of ageing and its meaning. By issuing a call for a new wholistic paradigm that moves beyond the bio-medical model, and understanding the personhood is affirmed which includes a person's capacity to find meaning in life, indeed, even in ageing, suffering and dying.     

Religiously Affiliated Continuum of Care Retirement Communities

SUMMARY

The paper introduces an action research initiative called Spirited Scotland, an embryonic movement seeking to restore spirituality to an appropriate place in health and social care. It locates the initiative in the changing social and spiritual circumstances of post-industrial Scotland and identifies some challenges it faces associated with the prevailing understandings of health, becoming ill, and successful ageing. The paper also considers some policy and practice challenges raised by Spirited Scotland, in terms both of content and process.     

Chapter 14: The Caleb Affect: The Oldest-Old in Church and Society

SUMMARY

Persons in North America who are over 80 years of age are generally overlooked by religious leaders. They are, however, the fastest growing cohort in society. This age crescendo promises to be a significant factor in the future ministry of the rapidly increasing number of graying churches and synagogues.     

Spiritual Care: Recognizing Spiritual Needs of Older Adults

SUMMARY

This paper explores aspects of spiritual needs and assessment, while emphasizing the importance of aged care providers being spiritually self-aware. The context of this exploration is meaning in life, spirituality and quality of life as experienced by older adults. Depression and dementia are frequently seen among older adults in residential aged care with resultant lowered quality of life. Pastoral and spiritual care may be used effectively to help alleviate depression and support older people who have dementia. However, to be able to provide appropriate spiritual care, spiritual needs should be assessed. Ways of assessing spiritual needs are suggested.