Spirituality and Religiousness: A Diversity of Definitions

Gall, Terry Lynn; Malette, Judith; Guirguis-Younger, Manal

doi:10.1080/19349637.2011.593404

Cited by 103 publications

(66 citation statements)

References 17 publications

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“…There is a large portion of more neutral and 'everyday' descriptions, like the non-material, reflection, the human mind, and well-being. This tendency is also present in the more recent American studies (Hodge and McGrew, 2006;Gall, Malette, and Guirguis-Younger, 2011), as well as in the Danish study (La Cour, Hordam Ausker, and Hvidt, 2012). Our results suggest that spirituality is a broader concept than religion, but we cannot be sure, because unlike several other researchers we did not ask people's description of religion.…”

Section: Discussionmentioning

confidence: 47%

“…Two recent studies of this type are those by La Cour, Hordam Ausker, and Hvidt (2012), and by Keller et al (2013). The second type analyses the definitions of spirituality given by their respondents (Zinnbauer et al, 1997;Gallup and Jones, 2000;Rose, 2001;Marler and Hadaway, 2002;Hodge and McGrew, 2006;Schlehofer, Omoto, and Adelman, 2008;Gall, Malette, and Guirguis-Younger, 2011). As for the first type, La Cour, Hordam Ausker, and Hvidt (2012) found six important understandings of spirituality in Denmark: spirituality as positive dimensions in human life and well-being (accounting for 9.3% of the variance); spirituality as New Age ideology (7.9%); spirituality as integrated part of established religious life (5.8%); spirituality as a vague feeling, opposed to religion (3.3%); spirituality as selfishness (3.0%), and spirituality as ordinary inspiration in human activities (2.7%).…”

Section: Previous Research On Conceptions Of Spiritualitymentioning

confidence: 99%

“…Methods of analysis used are either previously designed coding schemes (Zinnbauer et al, 1997;Schlehofer, Omoto, and Adelman, 2008), or methods without preconceptions, for instance Grounded Theory approaches (e.g., Hodge and McGrew, 2006;Gall, Malette, and Guirguis-Younger, 2011). The disadvantage of previously designed coding schemes is that they try to squeeze one diversity of expressions into another.…”

Section: Previous Research On Conceptions Of Spiritualitymentioning

confidence: 99%

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New Spirituality and Social Engagement

Berghuijs

Pieper

2013

Scientific Study of Religion

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New spirituality has often been accused of being egocentric and thus lacking incentives for social engagement. The discussion on this subject is tangled because authors differ in specifying who they are writing about and what the criticism is. After seeking an adequate demarcation of the target group (people involved in new spirituality), we established a concept of social engagement that distinguishes between behavior that is and that is not driven by egocentric motivation. Using measures based on this conceptual model, we surveyed a representative sample of the Dutch population. We found that on most measures people involved in new spirituality are less socially engaged than affiliated or traditionally religious people but more engaged than “secular” people. However, they are more committed to organizations for environmental protection, peace, or animal rights than others. Overall, demographic factors—especially education, age, and gender—are stronger predictors for social engagement than religious and spiritual beliefs, experiences, or practices. The most important spirituality variable that predicts some social engagement measures is connectedness with self, others, and nature.

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Section: Discussionmentioning

confidence: 47%

Section: Previous Research On Conceptions Of Spiritualitymentioning

confidence: 99%

Section: Previous Research On Conceptions Of Spiritualitymentioning

confidence: 99%

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New Spirituality and Social Engagement

Berghuijs

Pieper

2013

Scientific Study of Religion

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“…This is experienced in this phase of life through the satisfaction of living it in a continuous form, as their lives do not grow in importance, but in maturing and a deepening of their living (8) . The connection with God or the higher power is considered a key-component in spirituality, being associated with the "self" and one's way of being in the world (13) . Spiritual practices, while altering the brain's neural chemistry, offer a sense of peace, safety and happiness, and reduce anxiety, stress and depression (14) .…”

Section: Discussionmentioning

confidence: 99%

Religiosity and spirituality as resilience strategies among long-living older adults in their daily lives

Reis

Menezes

2017

Rev. Bras. Enferm.

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Objective: to investigate religiosity and spirituality as a resilience strategy for the long-living older adults in their daily lives. Method: Qualitative research of phenomenological approach based on Martin Heidegger thoughts. Interviews were conducted with 14 older adults registered at a family health unit in the city of Jequié, BA, Brazil. The data were analyzed in the light of Being and Time. Results: The results revealed that God occupies a central position in their lives, and the reading of the bible, praying the rosary and prayers are resilience strategies used for coping with unfavorable situations, recovery and/or maintenance of health, personal and family protection, and, above all, the experience of a satisfactory aging. Final considerations: Religiosity and spirituality were presented as an important resilience strategy in the existence of older adults, showing that through them it is possible to achieve well-being and cope with health and social problems. Descriptors: Aged; Longevity; Religious Personnel; Spirituality; Nursing. RESUMO Objetivo: Desvelar a religiosidade e espiritualidade nas estratégias de resiliência do idoso longevo no cotidiano. Métodos: Pesquisa qualitativa de abordagem fenomenológica fundamentada no pensamento de Martin Heidegger. Foram realizadas entrevistas com 14 pessoas idosas longevas cadastradas em uma unidade de saúde da família no município de Jequié, BA, Brasil. Os dados foram analisados à luz de Ser e Tempo. Resultados: Desvelaram que Deus ocupa uma posição central em suas vidas, e a leitura da bíblia, a reza do terço e a oração são estratégias de resiliência utilizadas para o enfretamento de situações desfavoráveis, a recuperação e/ ou manutenção da saúde, a proteção pessoal e familiar e, sobretudo, a vivência de uma velhice satisfatória. Considerações fi nais: A religiosidade e espiritualidade foram desveladas como importante estratégia de resiliência no existir da pessoa idosa longeva, sinalizando que, por meio dela, é possível alcançar o bem-estar e enfrentar problemas de saúde e sociais. Descritores: Idoso; Longevidade; Religiosidade; Espiritualidade; Enfermagem. RESUMEN Objetivo: Develar la religiosidad y la espiritualidad como estrategias de resiliencia del anciano en la vida diaria. Métodos: Investigación cualitativa de abordaje fenomenológica fundamentada en el pensamiento de Martin Heidegger. Se entrevistaron 14 personas mayores longevas registradas en una unidad de salud de la familia del municipio de Jequié, Bahía, Brasil. Los datos se analizaron a la luz de Ser y Tiempo. Resultados: Dios ocupa una posición central en sus vidas y la lectura de la biblia, el rezo del Rosario y la oración son estrategias de resiliencia utilizadas para enfrentar situaciones desfavorables, para re cuperar y/o mantener la salud, la protección personal y familiar y, sobretodo, la vivencia de una vejez satisfactoria. Consideraciones fi nales: La religiosidad y la espiritualidad son importantes como estrategias de resiliencia en la existencia del anciano, ya que a través ...

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“…Journal of Management, Spirituality & Religion 225 Gall et al 2011). Within this orientation, spiritual identity has been defined in a variety of ways.…”

Section: Contentmentioning

confidence: 98%

Spiritual identity, stakeholder attributes, and family business workplace spirituality stakeholder salience

Mitchell

Robinson

Marin

et al. 2013

Journal of Management, Spirituality & Religion

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In this paper, we argue that the spiritual identity of members of a family business can positively or negatively impact the salience of stakeholders to the complex coalition of decision-makers that comprises managers in that business. Utilizing stakeholder salience theory and role theory, we examine the complex theoretical relationships among spiritual identity, stakeholder attributes, and family business stakeholder salience. This examination reveals the multidimensionality of workplace spirituality and the need for finer-grained distinctions in stakeholder attributes, to better represent the complexities inherent in a family business context. This article develops four propositions, through which we offer the following contributions to the literature on family business workplace spirituality: (1) new analysis frameworks for future use, (2) prototypical descriptions of stakeholder types and representative vignettes for making finer-grained distinctions, (3) multidimensional implications for exploring the somewhat unexpected or under-considered topics in the workplace spirituality literature, and (4) proposals for family-business-specific effects for workplace spirituality on outcomes that arise from inherent family ties in businesses.

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Spirituality and Religiousness: A Diversity of Definitions

Cited by 103 publications

References 17 publications

New Spirituality and Social Engagement

New Spirituality and Social Engagement

Religiosity and spirituality as resilience strategies among long-living older adults in their daily lives

Spiritual identity, stakeholder attributes, and family business workplace spirituality stakeholder salience

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