Search Results (48)

This paper examines the intersection between Christian theological principles and contemporary cybersecurity challenges, with a focus on the specific vulnerabilities and responsibilities of faith-based organizations. Recognizing that digital threats emerge not only from technological weaknesses but also from human motives and ethical failings, this study introduces a Biblically Framed Cybersecurity (BFCy) Model that integrates scriptural ethics with established security practices. Through a narrative literature review and comparative analysis, the research synthesizes Christian concepts, such as stewardship, vigilance, and integrity, with technical standards (including the CIS Controls v8, NIST CSF 2.0, and ISO 27001:2022), mapping biblical narratives to contemporary risks like social engineering, insider threats, and identity theft. The findings underscore that robust cybersecurity requires more than technical solutions; it also demands a culture of moral accountability and spiritual awareness. Practical recommendations, including tables linking biblical values to operational controls, highlight actionable steps for church leaders and faith-based organizations. This study concludes that effective cybersecurity in these contexts is best achieved by aligning technical measures with enduring ethical and spiritual commitments, offering a model that may inform religious and broader organizational approaches to digital risk and resilience. Full article

This study reinterprets Father Rodrigues’s apostasy in Endō Shūsaku’s Silence not as a religious failure, but as a process of Christianity’s “Japanization,” analyzed within the context of postwar Japanese intellectual history. Where existing criticism often falls into the binary opposition between martyrdom and betrayal, this study introduces the perspective of individual conviction versus organizational authority. First, Rodrigues’s act resonates with Yoshimoto Takaaki’s tenkō (ideological conversion) theory, specifically defined as the “third form of tenkō.” This form represents the choice to pursue the integrity of personal conviction over obedience to an organization. This links Rodrigues’s action to the spiritual continuity of the Kakure Kirishitan (Hidden Christians), arguing that the essence of his apostasy is a betrayal of the Church institution, not of faith itself. Furthermore, through the theme of the dialectic of everyday life, the study demonstrates that salvation is discovered not in the glorious death of martyrdom, but within the secular fabric of daily existence. Rodrigues’s paradoxical condition of being both weak and strong as Okada San’emon after the fumie is an extension of the Kakure Kirishitan’s survival, who maintained their faith amid secular labor. In conclusion, Endō’s literature serves as a testimony for the “cowards” and a plea for the grace to go on living. It illuminates the process through which individual faith transcends institutional authority and takes root in the indigenous Japanese way of life, thereby completing the vision of Christianity’s “Japanization.” Full article

Evangelical churches increasingly engage in transnational partnerships that shape spiritual identity and moral belonging across borders. This study investigates how such partnerships function not simply as organizational strategies but as lived spatial practices grounded in faith. Drawing on Interpretative Phenomenological Analysis (IPA) of interviews with Canadian and Mexican participants in a long-term church-planting relationship, the article explores how theological commitments, emotional ties, and embodied rituals generate spatial meaning. Participants framed their engagement not through institutional goals, but through metaphors of family, covenant, and companionship, suggesting a grassroots geopolitics rooted in care, hospitality, and spiritual presence. The findings reveal that space is produced not only through ideology or policy, but through practices like shared meals, cross-cultural mentorship, and prayerful presence—acts that reconfigure belonging along theological and affective lines. The article introduces the concept of religeopolitics to describe this phenomenon, arguing that evangelical actors are not merely influenced by global geopolitics but actively create alternative spatial imaginaries through faith. Foregrounding religious subjectivity in spatial production, this article advances scholarship on lived religion and critical geopolitics, highlighting how spiritual communities shape geopolitical belonging through theological imagination, relational duration, and embodied moral practice. Full article

Under the discourses of sustainable development and modernization of the Amazon, an iron triangle of governments, companies, and investors often impose large-scale infrastructure projects (LSIPs) on Indigenous peoples to facilitate commodity extraction and market transactions in a context of capitalist market expansion. Indigenous resistance to LSIPs can be understood as a power struggle against coloniality and towards decolonizing environmental justice (DEJ). This study merges DEJ and power frameworks, while involving Indigenous leaders as co-researchers to provide a critical, insider perspective on the (i) motivations, (ii) strategies, and (iii) agency of two effective Indigenous resistance processes: the luchas led by Yunguillo Indigenous Reserve against roads, and by the Mancomunidad de Comunidades de los ríos Beni, Tuichi y Quiquibey against hydroelectric dams. In both cases, motivations reflected DEJ goals: the defense of Indigenous autonomy and territorial sovereignty, as well as Indigenous ontologies and epistemologies, reflecting an alternative vision of sustainability and development. However, locals’ positions regarding the projects were convoluted, partly due to the patronizing and divisive strategies of the iron triangle. To challenge the coloniality of power, both groups applied a diverse, synergistic, and adaptative set of strategies. External and internal alliances (i.e., with other actors and within communities), as well as actions to empower themselves as groups (e.g., self-governance) and individuals (e.g., spirituality) constituted key organizational leveraging strategies to increase their power-with and power-within. The instrumental strategies of collective action, civil disobedience, and direct resistance, in a climate of highly unjust and poorly trusted official institutions, showed great effectiveness to exert pressure on the iron triangle (power-over) and halt the projects (power-to, or agency). Success, nevertheless, was partial and uncertain: one battle won in an unequal war and in a changing context. This study seeks to contribute to previous efforts to decolonize and repoliticize academia, environmentalism, and sustainability, advance debates on strategies that challenge official systems and entrenched power structures, and validate Indigenous perspectives and experiences, producing scientific evidence that contributes to their luchas. Full article

Religion and spirituality (R/S) may be associated with better cognitive health, yet most published studies have been conducted in primarily White populations without investigating association variations by gender and race. A cross-sectional analysis of 1041 community-dwelling diverse older adults from the Philadelphia Healthy Brain Aging (PHBA) cohort study was conducted using multiple regression analysis. We examined associations between facets of R/S and total cognitive scores and performed stratification analysis separately by gender and race to explore potential gender- and race-specific variations. Higher non-organizational R/S was associated with lower cognitive scores, while greater religious and spiritual coping was associated with higher cognitive scores, controlling for age, education, chronic conditions, race, and financial constraints. Across gender and race variations, non-organizational R/S was associated with lower cognitive scores in women alone, with no variations across race. Higher religious and spiritual coping was associated with higher cognitive scores in both Black and White women, but not men, while higher religious and spiritual healing was associated with lower cognitive scores in Black women only. Associations between religious and spiritual facets and cognitive health differ across gender and race; longitudinal studies are needed. Full article

Background: In light of the concerning increase in burnout among healthcare professionals, it is essential to identify the specific factors that contribute to this phenomenon and can be addressed. This narrative review synthesizes evidence on the relationship between burnout and emotional intelligence (EI) among healthcare professionals, alongside additional factors that may influence both concepts. Methods: A structured search in OVID, PubMed, Medline, Scopus, and Web of Science (2000–2024) was conducted. The inclusion criteria were English language and peer-reviewed studies assessing both burnout and EI in healthcare professionals. The exclusion criteria were non-English papers, studies without EI–burnout correlation, or involving non-healthcare populations. Thirty-one eligible studies were included in this analysis. Results: The findings suggest a consistent inverse correlation between EI and burnout across various healthcare professionals, including doctors, nurses, and residents. Higher EI was associated with reduced levels of emotional exhaustion and depersonalization and a greater sense of personal accomplishment. Burnout was found to be prevalent among younger healthcare workers, particularly residents, with contributing factors including exposure to workplace violence, high workload, and diminished psychological ownership. In contrast, associations that suggest protective influences on emotional intelligence included spiritual intelligence, self-control, income, and healthy habits, such as sufficient sleep and physical activity. Conclusions: This narrative review highlights a consistent inverse association between EI and burnout in healthcare professionals. Given that both burnout and EI are affected by adjustable individual and organizational elements, specific interventions aimed at enhancing EI and improving workplace conditions may provide effective techniques to boost clinician occupational well-being and performance. Full article

Introduction: Work life quality (WLQ) in nursing is a critical factor that influences both staff well-being and the quality of care provided to patients. Spiritual intelligence (SI) and servant leadership (SL) have been identified as potential positive predictors of WLQ, as they facilitate resilience, job satisfaction, and stress management in highly demanding hospital environments. However, the specific relationship between these constructs in the Peruvian nursing context has not yet been thoroughly explored. Objective: We aimed to examine the impact of spiritual intelligence and servant leadership on the work life quality of Peruvian nurses, assessing their predictive role through a structural equation modeling approach. Methods: A cross-sectional and explanatory study was conducted with a sample of 134 Peruvian nurses (M = 36.29 years, SD = 7.3). Validated Spanish-language instruments were used to measure SI, SL, and WLQ. Structural equation modeling (SEM) with a robust maximum likelihood estimator (MLR) was employed to evaluate the relationships between the variables. Results: Spiritual intelligence showed a positive correlation with WLQ (r = 0.40, p < 0.01) and with servant leadership (r = 0.44, p < 0.01). Likewise, servant leadership had a significant relationship with WLQ (r = 0.53, p < 0.01). The structural model demonstrated a good fit (χ² = 1314.240, df = 970, CFI = 0.96, TLI = 0.96, RMSEA = 0.05, SRMR = 0.08). The hypothesis that SI positively predicts WLQ was confirmed (β = 0.41, p < 0.001), as was the significant effect of SL on WLQ (β = 0.26, p < 0.001). Conclusions: The results indicate that both spiritual intelligence and servant leadership are key predictors of work life quality in Peruvian nurses. SI contributes to developing a transcendent perspective on work and greater resilience, while SL fosters a positive and motivating organizational environment. It is recommended to implement training programs and leadership strategies focused on these constructs to enhance work life quality in the healthcare sector. Full article

Victims of domestic violence who bring their experiences to the attention of their spiritual communities and faith leaders have experienced both betrayal and courage from their religious institutions. There is much hurt in the betrayal and much to celebrate in the courage. Institutional betrayal can be embedded in systemic and organizational cultures that repeat themselves even with new leadership and across generations. When leadership hesitate to take actions to protect members, or values the institution above the individuals that depend on it, betrayal ensues. Alternatively, institutional courage can be implemented through improved practices and updated organizational policies. This is true in all communities, including those of faith. When clergy take supportive actions to ensure the safety and wellbeing of those within an institution, healing is more likely to follow. Faith leaders must seek to engage proactively, protect the vulnerable against injustice, and create cultures that benefit those who depend upon the institution. It takes courage to practice institutional courage! Full article

The aim of this study is to identify the excellent goods that are required for the project of forming a moral community in a business firm. Trinitarian theology is used to reflect on these goods. Though there is a massive gap between the way the triune community expresses itself and the way human communities do, the Christian doctrine that humans are made in the image of God, and therefore imago trinitatis, suggests that Trinitarian theology offers a pattern for moral community in a firm. The Persons of the relational Trinity express love through an I–Thou–We modality. The work of Martin Buber and Karol Wojtyla (Pope John Paul II) on the I–Thou or interhuman relation is first discussed. It is then noted that Wojtyla goes further in contending that I–Thou alone does not in and of itself constitute a human community; it is only when a plurality of “I”s act together to advance the common good that we can speak of the “we” (the social dimension). It is argued that a correlational reading of social Trinitarian thought and Wojtyla’s personalist phenomenology indicates what is required in a firm aspiring to be a genuinely moral community—namely, both intersubjectivity (I–Thou relationality) and a social profile (the “we”). It is further argued that these modalities are actualized in a business firm through moral friendship, good will (I–Thou), and commitment to the common good (“we”). These are foundational stones of a moral community. Full article

Depressive disorders are highly prevalent among older adults (60+) in Europe. Activating these patients was a core component of the GermanIMPACT study, which evaluated collaborative care in a cluster-randomized primary care setting. The intervention group showed a significant improvement in PHQ-9 remission. The aim of this secondary analysis was to investigate which activities were planned and whether their implementation or non-implementation was associated with depressive symptoms (PHQ-9) after 12 months. Behavioural activation data were collected by the care managers. A categorization for activity type (collected as free text) and activity implementation status was developed. The association of successfully implemented activities, planned-not-implemented activities, and the number of activities per patient with the 12-month PHQ-9 total score was calculated using logistic regressions (adjusted for age, gender, living situation/baseline PHQ-9). A total 2188 activities were planned for 136 patients; 66% were successfully implemented. Mean age was 71 (±7) years (78% female; 52% living alone). Activities focusing on “self-care/spirituality” improved the PHQ-9 outcome (OR 1.540; p = 0.048), while planned-not-implemented activities overall worsened it (OR 1.16; p = 0.007). Patient activation is key to treating depressive symptoms in old age. Particularly ‘self-care/spirituality’ activities could be planned, and organizational activities should be closely supported. Full article

No published studies have investigated the correlation between religiosity, spirituality, mental health, and idiopathic inflammatory myopathy (IIM) or systemic autoimmune myopathy. Therefore, we aimed to evaluate the association between religiosity/spirituality, sociodemographic factors, and the mental health of IIM patients. This is a multicenter case–control study that included 151 patients with IIMs and 95 individuals without autoimmune diseases (controls), held between August 2022 and April 2023. This study used a semi-structured questionnaire that included sociodemographic information and the juxtaposition of the following questionnaires: the Attitudes Related to Spirituality Scale (ARES); the Duke University Religion Index (DUKE), which is composed of the organizational religious affiliation (ORA), non-organizational religious affiliation (NORA), and intrinsic religiosity (IR) domains; and the General Health Questionnaire-12 (GHQ-12). Data were analyzed using Epi Info software 7.2.5 (Centers for Disease Control and Prevention, Atlanta, GA, USA). A comparison between the mean values of the ARES, DUKE, and GHQ-12 scales was made using the Wilcoxon–Mann–Whitney and Kruskal–Wallis tests. A logistic regression test was used with the variables whose difference was statistically significant in the univariate analysis. Correlation analysis was performed using the Spearman rho coefficient. A higher prevalence of evangelicals and a lower prevalence of Catholics (p < 0.050) were seen in the IIM group compared to controls. Positive association was demonstrated between IIMs and the pardo ethnicity (OR = 2.26, 95% CI = 1.20–4.25, p = 0.011), highest ORA (OR = 2.81, 95% CI = 1.53–5.15, p < 0.001), NORA (OR = 3.99, 95% CI = 1.94–8·18, p < 0.001), IR (OR = 5.27, 95% CI = 2.32–11.97, p < 0.001), and ARES values (OR = 1.08, 95% CI = 1.04–1.13, p < 0.001). Mental health levels were compared between the groups (p > 0.999). Therefore, higher levels of religiosity and spirituality were observed in the IIM group than in the control group, but there was a similar distribution of mental health levels. The following can be cited as advantages of the present study: (i) the large sample for a rare disease with the presence of a control group; (ii) the multicenter characteristic with participation from three regions of Brazil; (iii) being the first study to map aspects of religiosity, spirituality, and mental health in IIMs. Full article

Background: Cancer influences various aspects of patients’ functioning. Cancer patients face not only medical problems but also organizational, socio-psychological, and spiritual problems. Their needs often seem to be unrecognized because patients do not express their concerns and clinicians do not ask appropriate questions. Unmet needs impact patients’ quality of life. The aim of this study was to select, adapt, validate, and introduce a simple instrument for estimating cancer patients’ unmet needs in Poland. Methods: The Needs Evaluation Questionnaire (NEQ) was chosen for validation in a Polish population. The Polish version of the NEQ was developed with a back-translation procedure, as approved by a psycho-oncologist and a public health specialist. The psychometric properties of the NEQ (content analysis, reliability, construct validity, comprehensibility, and acceptability) were measured. Results: This study was performed on a group of 121 cancer patients. The median time of completion for the NEQ was 10 min. The form, length, and font size of the NEQ were accepted by the respondents. Overall, the meaning of the questions was well understood, with only a few cases of discreetly heterogeneous interpretation of the content. The questionnaire showed good reliability and internal factor structure validity. Conclusion: The NEQ is a simple, easy-to-administer instrument with good psychometric properties and seems to be useful in assessing the unexpressed needs of cancer patients. Full article

Providing spiritual care is paramount to patient-centered care. Despite the growing body of data and its recognized importance in palliative care, spiritual care continues to be the least advanced and most overlooked aspect. This study aims to explore the perceptions and experiences of spiritual care from the perspective of PC professionals and identify their strategies to address spiritual care issues. Data were collected through semi-structured personal interviews and managed using WebQDA software (Universidade de Aveiro, Aveiro, Portugal). All data were analyzed using thematic content analysis, as recommended by Clark and Braun. The study included 15 palliative care professionals with a mean age of 38.51 [SD = 5.71] years. Most participants identified as lacking specific training in spiritual care. Thematic analysis spawned three main themes: (1) spiritual care as key to palliative care, (2) floating between “shadows” and “light” in providing spiritual care, and (3) strategies for competent and spiritual-centered care. Spiritual care was considered challenging by its very nature and given the individual, relational, and organizational constraints lived by professionals working in palliative care. With support from healthcare institutions, spiritual care can and should become a defining feature of the type, nature, and quality of palliative care provision. Care providers should be sensitive to spiritual needs and highly skilled and capable of an in-the-moment approach to respond to these needs. Further research on educating and training in spiritual care competence is a priority. Full article

Purpose: This paper seeks to explore the influence of workplace spirituality on employee behavior within organizational settings. Design: Systems thinking is used to explore various interrelated concepts of workplace spirituality (WPS). This study delves into the intricate interactions between WPS and its impact on employee behavior. By highlighting the significance of WPS, the research establishes a foundation for fostering innovation and creativity, facilitating meaningful connections among employees within organizations. Additionally, WPS plays a crucial role in reducing workplace incivility. Causal Loop Diagrams (CLDs) as part of a systems thinking approach are utilized to visually depict the complex interplay of variables and feedback loops within organizations, offering insights into polarities and presenting a long-term perspective on how spiritual initiatives affect the workplace. Results: The findings indicate that WPS assists employees in comprehending their roles, enhancing productivity, increasing motivation, and fostering job satisfaction. Furthermore, WPS contributes to improved employee engagement, satisfaction, and decision-making. Significance: The research underscores the explicit involvement of employees in achieving favorable outcomes and enhances our understanding of the perceptions held by employers and employees regarding their roles and engagement. The study suggests that enhancing employees’ performance is achievable in workplaces where individuals comprehend their roles and align them with the job objectives. Novelty: This paper is unique in two aspects. Firstly, it strives to integrate the fragmented and diverse literature on the outcomes of WPS using a systems thinking approach. Secondly, it raises awareness, particularly in developing countries like Pakistan, regarding the importance of incorporating organizational capabilities into organizational practices. Full article

Healthcare providers (HCPs) have described the onset of shame- and trust-violation-related moral injuries (MI) throughout the COVID-19 pandemic. Previous research suggests that HCPs may turn to various coping methods and supports, such as spirituality/religiosity, substance use, friends/family or organizational support, to manage workplace stress. It remains unknown, however, if similar coping methods and supports are associated with MI among this population. We explored associations between MI (including the shame and trust-violation presentations individually) and coping methods and supports. Canadian HCPs completed an online survey about their mental health and experiences during the COVID-19 pandemic, including demographic indices (e.g., sex, age, mental health history) and measures of MI, organizational support, social support, spiritual well-being, self-compassion, alcohol use, cannabis use and childhood adversity. Three hierarchical multiple linear regressions were conducted to assess the associations between coping methods/supports and (i) MI, (ii) shame-related MI and (iii) trust-violation-related MI, when controlling for age, mental health history and childhood adversity. One hundred and seventy-six (N = 176) HCPs were included in the data analysis. Spiritual well-being and organizational support were each significantly associated with reduced total MI (p’s < 0.001), shame-related MI (p = 0.03 and p = 0.02, respectively) and trust-violation-related MI (p’s < 0.001). Notably, comparison of the standardized beta coefficients suggests that the association between trust-violation-related MI and both spiritual well-being and organizational support was more than twice as great as the associations between these variables and shame-related MI, emphasizing the importance of these supports and the trust-violation outcomes particularly. Mental health history (p = 0.02) and self-compassion (p = 0.01) were additionally related to shame-related MI only. Our findings indicate that heightened levels of spiritual well-being and organizational support were associated with reduced MI among HCPs during the COVID-19 pandemic. Rather than placing sole responsibility for mental health outcomes on HCPs individually, organizations can instead play a significant role in mitigating MI among staff by implementing evidence-informed organizational policies and interventions and by considering how supports for spiritual well-being may be implemented into existing models of care where relevant for employees. Full article