what does it mean to spiritually reinforce someone

J Relig Spiritual Aging. Author manuscript; available in PMC 2020 December sixteen.

Published in final edited form equally:

PMCID: PMC7743140

NIHMSID: NIHMS1520387

Spiritual resilience: Understanding the protection and promotion of well-being in the later life

Lydia Manning

^aConcordia University Chicago, Division of Human being Services, USA

Morgan Ferris

^bArgosy University Chicago, Chicago, USA

Carla Narvaez Rosario

^aConcordia University Chicago, Division of Homo Services, USA

Molly Prues

^aConcordia University Chicago, Division of Homo Services, USA

Lauren Bouchard

^aConcordia Academy Chicago, Division of Human being Services, USA

Abstract

Spirituality is important to a large percentage of the older adult population and serves as a central gene of resilience. Using qualitative enquiry, we conducted and analyzed interviews with 64 participants willing to talk over their experiences with adversity; ranged in age from 52 to 93 with a mean age of 74. For the purposes of this written report, we analyzed 46 of the 64 interviews selecting participants who indicated that spirituality was an important resource for managing hardship. The researchers examined the connections between spirituality and resilience. Using in-depth interviews, we explored the interplay betwixt spirituality and resilience and the importance spirituality plays in dealing with adversity and hardship. A grounded theory analysis of the 46 interviews was performed. Major findings include participants' employ of spirituality every bit a tool to promote and maintain resilience in late life in 5 cardinal domains: reliance on relationships, spiritual transformation, spiritual coping, power of belief, and commitment to spiritual values and practices. Results are presented as an interpretation of the participants' perceptions of their spirituality, and indicate their reliance on spirituality to overcome hardship. In add-on, we discuss the connections between spirituality and resilience and how these connections play out in the lives of older adults when considering their generational and accomplice condition. The roles these two constructs play in the lives of older adults are considered.

Keywords: spirituality, resilience, well-being, qualitative methods

Introduction

Resilience is universally understood as a form of adaptation, or flourishing in the face of adversity (Hildon, Smith, Netuveli & Blane, 2008; Van Kessel, 2013). Resiliency is achieved through the utilization of various internal and external resources (Van Kessel, 2013). Although resilience appears to be a mutual phenomenon, there is notwithstanding a lack of clarity on how it is achieved on an individual basis (Seery, 2011). The importance of resiliency stems from prove that, 'As individual grow older, greater resilience may lead to a more meaningful and satisfying quondam age' (Wagnild & Collins, p.32, 2009). Several studies focused on resilience as a correspondent of longevity, and that it becomes even more than profound at a very advanced ages (Zeng & Shen, 2010). A burgeoning interest in resilience among the crumbling population from different cohorts and demographics, allows for an opportunity to understand and identify coping tools and associated characteristics. More specifically, coping, a key component of the resilience process, is a universal homo activeness, for opportunity and adversity are universal human experiences.

Additionally, interest in resilience among older adults from different cohorts and population demographics allows u.s.a. to meliorate empathize and place the importance of spirituality as a coping tool, a style of being, or an expression of pregnant and purpose. Wagnild and Young (2009) argued that as private grow older, greater levels of resilience may lead to a more meaningful and satisfying quondam age. According to research, we know that resilience and spirituality are linked. It is plausible that both spirituality and resilience may vary across cohorts. Several studies have focused on resilience every bit a correspondent of longevity, and that it becomes even more than profound at a very advanced ages (Zeng & Shen, 2010).

Within the last ii decades, spirituality has been identified as one such factor that might play a role in promoting and fostering positive outcomes in aging. Despite the secularization of society over the last fifty years, studies show that there has been an increase in spiritual growth and religious action in older adults (Lavretsky, 2014). Inside the United States, which was founded in the Judeo-Christian tradition, religious practice and participation is predominant (Lavretsky, 2014). Over 90% of Americans believe in a God or higher power; 69% belong to a church or synagogue; and 82% acknowledge a need for spiritual growth (Lavretsky, 2014). As Ramsey (2012) noted, "the scholarly interest in the spiritual dimension in psychology is relatively recent" (p.134). Despite the growing interest in inquiry on spirituality and resilience, much of the current body of inquiry is "atheoretical, contradictory, and underdeveloped" (Ramsey, 2012, p. 134). In the inquiry presented here, we aim to theorize and develop the construct of spiritual resilience and the meaningfulness it provides to the crumbling feel.

Resilience and Aging

Relative to our inquiries, resilience is thought to be a dynamic process, changing over time in response to various life experiences (Van Kessel, 2013). As Ramsey (2012) posited, resilience should be viewed every bit both a process and an outcome because the ability to cope under agin circumstances is partly a result of the feel of living through hard experiences throughout a lifetime. Thus, resilience is not a static concept, but rather continually accumulates over the life form (Lavretsky, 2014). When investigating resilience, the challenge and then becomes non only comprehending resilience every bit a whole, only besides gaining a better agreement of how older adults master the claiming of aging and experience well-being. With crumbling there are negative associated losses such as pass up of body and mind, loss of friends and family unit, and a higher prevalence of physical diseases and impairments (Nygren et. al., 2005). With more challenges to face than any other segment of the population, it is crucial we explore sources of resilience for the aging and older adults. Therefore, every bit Ramsey (2012) argued, the definition of resilience must include "temporal and spatial dimensions" (p. 132). Further, as diverse populations are studied through "multiple cosmological lenses," researchers are coalescing around the idea that "a rigorous definition of resilience is multi-level, process-focused, testify-based, context-respectful, and spirituality-inclusive" (O'Grady, Orton, White, & Snyder, 2016 p. 166).

In previous bodies of research, the concept of resilience is ambiguous and remains ill-divers, with much of information technology limited to those who are medically ill, who have experienced recent loss, or children overcoming adversity (Greene, 2002; Van Kessel, 2013; Nakashima, 2005; Vahia, 2010). There are few studies considering how older adults might seek to achieve and maintain their resilience (Hildon, Smith, Netuveli & Blane, 2008). Subsequently, this gap in the literature further limits our understanding of resilience and that factors that bolster if over the life course. Ultimately, more needs to be understood about the nature of adversity. Further qualitative research could seek insight as to how the aging experience adversity, what they perceive to be adversity, and what tools they employ to overcome arduousness (Van Kessel, 2013). Manning (2013) argued that the response to these challenges is beyond merely coping; simply rather "it is about learning, growing, and existence positively transformed by adversity" (p. ane). Inside this framework, resilience is not a process of only "making it through" an adversity, but rather the process of being transformed by it (Manning, 2013). Resilience from trauma or loss encompasses recovery, sustainability, and growth that occur over a period of time (Ramsey, 2012; Manning, 2013). The "emotional and cognitive aspects of resilience tin can be innate or learned" (Lavretsky, 2014, p.xiv). This allow the states to study caused coping tools and mechanism during the life grade experiences of this older adults confronting adversity, and identify factors that influence resilience.

Relationship Between Spirituality and Resilience

Spiritualty and resilience are correlated. Faigin and Pargament (2011) argued, "reliance on spirituality besides provides consolation and comfort throughout life and hopes for recovery during times of illness" (p.172). Among older adults specifically, it is reported faith holds the greatest presence and influence on daily life than any other age population (Faigin & Pargament, 2011; Pickard & Rex, 2011). Studies accept shown that there is a complex and dynamic relationship between spirituality and resilience (Tuck & Anderson, 2014). Every bit an aspect of resilience, spirituality provides a framework that guides individuals through the challenges of life, facilitating the positive from the negative (Ardelt, Ai, & Eichenberger, 2008). In the qualitative report conducted by Manning (2013), the participants experienced spirituality every bit a ways or pathway to resilience. In addition, the study constitute that spirituality and resilience were "instrumentally linked" to having and maintaining well-beingness (Manning, 2013, p. half-dozen). Although there are different theories of faith development, researchers agree that spirituality is a life-long process (Lavretsky, 2014).

The importance of agreement spirituality as a source of resilience extends past the moral guidance or belief organization information technology provides many. Faith and spirituality are alternatives to medical handling gaps, or may complement existing treatments (Pickard & King, 2011). Religiousness, belief systems, and spirituality sources have been associated in several studies to increased levels of happiness, well-being, and life satisfaction strengthening resilience (Faigin & Pargament, 2011; Pargament & Cummings, 2010; Pickard & King, 2011). These beliefs are particularly useful because they are not lost or impaired with physical inability, different many other coping resources that are dependent on wellness (due east.g. hobbies, social relationships, or job; Koenig, 2012). In add-on, finding meaning in life, reframing loss narratives, and edifice community are some of the ways in which spirituality reinforces resilience and supports individuals as they age (Ramsey & Blieszner, 2013). Spirituality is comprised of cognitive, affective, and relational elements that work in tandem to back up an individual's ability to handle the challenges of after life, such as illness and loss, as well as to enhance the experience of aging (Ramsey, 2012). With the research presented here, we seek to improve understand the interplay betwixt spirituality and resilience for adults as they navigate hardship and deal with adversity later life.

Spirituality, Resilience, Well-Beingness and Aging

Additionally, the term well-being is ofttimes used interchangeably, whether it is denoting one's health or their quality of life (George, 2011). In older adults specifically, examining well-being is essential. Spirituality in itself is often perceived as a state of well-being (Schwarz & Cottrell, 2007). As individuals age, spiritual well-being has been reported to become more meaning every bit a source of strength (Schwarz & Cottrell, 2007). Benefits of maintaining a spiritual well-beingness oftentimes include positive health outcomes, discovering meaning and purpose, and facilitating coping mechanisms (George, Kinghorn, Koenig, Gammon & Blazer, 2013).

Much like resilience, the part spirituality provides in the context of older adults' mental health is not well understood (Vahia, 2010). Previous bodies of literature indicate spiritual behavior and practices have the potential to heighten personal strengths and support growth and healing (George, 2000). Spirituality can too benefit health (Nakashima, 2005). Research suggests spirituality increases as the individuals age, especially if an older adult is active and engaged in their own spiritual development (Wink & Dillon, 2002).

When examining the human relationship between spirituality and resilience, we discovered the importance spirituality could play in dealing with adversity and hardship for older adults. Additionally, we explored this variation across age groups for participants in the study. It is essential we proceed to explore new pathways of resilience in older cohorts, particularly those pertaining to spirituality. From our narratives, accounts of internal and external spirituality emerged, many that appeared to exist present throughout the individuals' life spans. Nosotros thoroughly investigated how these various forms of spirituality could fit into a resilience framework. The key themes and conceptual framework are discussed in the remaining sections.

These detailed narratives exemplified that many participants used a form of spirituality as a source of resilience. Varied responses showed participants used spirituality in a myriad of ways in society to achieve resiliency throughout their lives. Spirituality tin be defined equally encompassing beliefs, practices, and experiences in a quest to notice pregnant or purpose. Information technology allows humans to make sense of complex experiences inside the search for significance while allowing for connection to something greater than themselves (Atchley, 2009; Nelson-Becker, 2006; Pickard & King, 2011). In the broadest sense, resilience is fluid, dynamic, and partially understood process of billowy back. This procedure reflects a person's ability to arrange well in the face of adversity and recover from lamentable events while managing the related hardships (Manning, 2013).

Spiritual resilience is the power to sustain ane's sense of self and purpose through a prepare of beliefs, principles or values while encountering adversity, stress, and trauma past using internal and external spiritual resources. In seeking to better understand these constructs, the following research questions were asked: 1. How exercise older adults experience adversity and what internal and external resources practise they depict on to deal with tragedy and hardship? 2. What is the relationship between spirituality and resilience for participants? 3. How did they experience their spirituality in relation to hardships, challenges, or adversities in their lives?

Methods

Design and Sample

In this qualitative study we employed a grounded theory arroyo (Glaser and Strauss, 1990) to understand and theorize how older adults experienced and navigated hardship and adversity. Data were collected using an interview format and findings from the information emerged. Participants were not randomly selected or predetermined during the initial planning stages of the project; rather older adults were selected to participate in this report based on the first-paw experience with the miracle of interest – having experienced hardship and adversity at some point in their lives. This study used a theoretical sampling approach, common in qualitative pattern and in this case for the use in a grounded theory approach (Corbin & Strauss, 1990; Lincoln & Guba, 1985). The participants in this study illustrate a convenience sample of older adults ages 52 to 94, who were willing and able to talk over their experiences of adversity and hardship. Older adults were sought based on a variety of settings and living arrangements, and the participants resided in the Southeastern region of the United States and were community dwelling.

After participants identified themselves as being interested in participating in the project, each participant was contacted past e-mail or telephone. We introduced ourselves, and explained the nature and intent of our study. The appointment, time and location for the first coming together were agreed upon. The sample size was 64. Initial interviews lasted from one to ii hours. Participants were asked a serial of questions nearly how they defined resilience, what were recent and before experiences with adversity and hardships, and what were the internal and external resource used in dealing with these experiences of overcoming. The findings we present here come from the portions of the interviews were participants addressed their understanding of the connections betwixt spirituality and resilience in which they focused on how their experiences of hardship are nigh shaped past their spirituality.

A grounded theory approach was then employed to analyze the narrative information from interviews. This arroyo examines the contents of the data for the common themes or patterns, which evolve from the narrative (Denzin & Lincoln, 2000; Lincoln & Guba, 1985). The themes and patterns were either observations or a concept that are repeatedly reported by informants. Grounded theory is an appropriate qualitative method for this project. Strauss and Corbin (1990) explained that grounded theory is an approach that uses a systematic set of procedures to develop an inductively derived emergent theory near a miracle, or to refine concepts in order to construct theory. The primary objective of grounded theory is to aggrandize upon an explanation of a miracle past identifying the key elements of that phenomenon, and then categorizing the relationships of those elements to the social context out of which they are derived and using the systematic procedure of constructivism accordingly. In this instance, nosotros were expanding on the phenomenon of resilience, and the connections between spirituality and resilience in tardily life. We arrived at an emergent theory, conceptualizing the human relationship between resilience, spirituality, and subjective well-being for the participants. This theory is discussed below in the findings section.

Through constant-comparing analysis, interpretations, and syntheses of our emergent themes, every bit well every bit taking into consideration the existing literature on spirituality, resilience, and aging several principal findings emerged. These are presented below. Emergent findings were then categorized into larger concepts or major themes from the data, reflecting the substantive nature of spiritualty and the implication information technology has for resilience.

These analyses incorporated how the participants in this study experienced and lived their resilience in a manner that immune united states as the researchers to arrive at an emergent theory regarding the coaction between spirituality and resilience, or how spirituality is a pathway to resilience that ultimately leads to subjective well-being and spiritual growth for the participants in this study. We present the primal domains of spiritual resilience every bit described by participants, discuss the process of how spirituality impacts the protection and promotion of subjective well-beingness, and the extent to which this process strengthens spirituality all within the larger context of spiritual resilience. These are our primary findings. Additionally, nosotros present secondary findings that examine connections between spirituality, resilience, historic period, and gender. We discuss how these findings are as well part of the spiritual resilience process for the participants in this study.

Findings

When asked about navigating adversity, many of the participants in the study indicated that spirituality was an important and vital aspect of managing hardship. Additionally, spirituality served as a powerful tool and resource that promoted resilience and protected subjective well-being for these individuals. For several participants this process resulted in spiritual growth. Specifically, the participants discussed how spirituality enabled them to be more than resilient when faced with adversity, how these struggles offered opportunities for growth and expansion in terms of their abilities to overcome and cultivate a sense of well-beingness, and ultimately lead them to a place of spiritual strengthening, deepening, and in some cases spiritual transformation. This process as presented in our conceptual model (meet Figure one) was deliberate for most individuals in the study. Furthermore, this process was shaped by age and gender.

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Conceptual Framework of Spiritual Resilience

Master Findings

In detailing the particulars of their spiritual resilience, all demonstrated a sense of agency and intention nigh their process of tapping into key domains of spirituality for the purposes of spiritual utilization, the promotion and protection of well-beingness, and for spiritual strengthening. For participants, the key domains for their spirituality as they relate to spiritual resilience were relationships rooted in spirituality, a belief structure and complementary worldview, spiritual coping, a commitment to spiritual values and practice, and openness to spiritual growth and transformation. Essentially, we conjecture that for the participants in this research spirituality is a vital component of their resilience, leading to subjective well-being and equally they historic period and feel hardship they accrue resilience over the life course. In other words, spiritual resilience is a tool aiding in how these participants recover from adversity, sustain a sense of well-being, and grow spirituality and developmentally as they age (Zautra et al., 2010). Equally a result, nosotros arrived at our conceptual framework theorizing spiritual resilience.

When inquiring about participants' experiences with adversity and the role spirituality played in the management of hardship, several cardinal themes emerged that resulted in our conceptualization of pregnant domains of spirituality. The domains include relationships rooted in spirituality, a belief structure and complementary worldview, spiritual coping, a commitment to spiritual values and exercise, and openness to spiritual growth and transformation. Five cardinal themes emerged from the data.

Several participants articulated the importance of relationships in relation to spiritual as significant in navigating adversity and hardship. All participants discussed the importance of relationships with members of their social support organization or with their divine support organization as vital to dealing with arduousness and openly described their reliance on these relationships in the context of spirituality as being beneficial in their power to negotiate difficulty and struggle within their lives. For instance, i participant explained her reliance on her the members of her spiritual community equally key players in her social support system.

P: My relationships embody compassion and empathy and justice. Those kinds of things are common elements to all groovy religions, and then at that place'due south the whole social side. I discover that people in church, not just the ministers or priests, but also many of the people who attend church in the diverse groups are often caring. I mean if somebody gets sick they'll you know bring food over and so that'southward support. I accept been supported past these people in my faith community and have depended on them over the years. I take comfort in knowing they are there.

Several participants also discussed their reliance on their relationship with God every bit vital to their resilience. For example, ane participant explained, "reliance upon God is essential, non but for hardships only for getting thorough daily life." Participants also discussed intentionality when accessing and activating these relationships when called upon to manage hardship. Agency and choice on the part of the person was an active ingredient for tapping into specific relationships at specific times in relation to a particular type of adversity.

Another important domain of spirituality in relation to resilience for participants was the importance of a firm and foundational belief structure or in some cases a larger worldview rooted in the belief of something greater than the cocky for agreement hardship in the context of a larger and divinely directed process. When discussing adversity, individuals described with confidence in their belief construction and many illustrated an openness and contentedness to sit in the infinite of ambiguity and uncertainty in relationship to the identified arduousness. For example, one participant described her belief framework as important for making sense out of hardship.

P: At 1 signal, I had difficulty making sense of hardship until I adult my philosophy for being alive… I guess a framework of sorts and it's important. This thou enables me to make sense of what happens to me – the good and bad.

In relation to belief in a larger and divinely driven procedure, one participant explained, "I merely that I take faith that I can survive whatever bad thing is happening and just brand the most of information technology and trust that information technology is meant to be." There's some overall purpose in everything and I know that things will work out." Another participant described this trust, illuminating a belief structure of confidence, "in that location's some overall purpose in everything and I know things will work out." These statements reflect a conventionalities fit that enables participants to negotiate the doubt and anxiety associated with hardship and management difficult and oft unknown realities. One participant explained the importance of belief and having faith as important to their resilience.

P: I have faith that I can survive whatever it is and make the most of it - the best of it. I believe that at that place is some overall purpose in everything, and that things will work out, as they need to.

For some participants, that belief structure involved the reliance on ritual and a firm delivery to trusting in their larger belief structure. Another participant described their trust and belief in the power of the divine every bit a learned and continual practice of conventionalities work.

P: You learn that you got through that and you can become through this. Keep praying -keep trusting that the Lord will piece of work information technology out. Yous know holding on that the Lord has gotten you through that and He will become you through this."

This learned and continual process reflects a procedure of cumulative spiritual resilience. Participants in this report unremarkably explained that this process grew stronger and more than nuanced equally they navigated adversities in life; each hardship enabled them to deepen their trust in the larger process and to shift and persist with their belief fit. This aggregating and aligning within the conventionalities framework also served as a coping machinery for many of the participants.

Coping emerged as key domain of spirituality in participants' narratives of navigating hardship. These descriptions of coping reflected the use of spirituality as a machinery for making meaning of adversity and every bit a source of comfort and emotional nourishment. One participant reflects on how they learned elements of spiritual coping and how the continually use them in addressing adversities.

P: I learned a great deal of how I handle and accost hardships, which is about taking responsibility for your actions, forming good relationships with other people, and exploring and finding God, from church and from the people in my church building. My spirituality has served me well in that regard.

Another participant reflects on their strong conventionalities in God as an important instrument in their ability to cope with hardships and adversities in life. Spiritualty as a machinery for coping was a life-long component and was relied on as a source of strength and back up in how this person dealt with adversity.

P: My faith in God and my strong Christian belief are how I've coped with tragedy. I grew up as a PK [a preacher'due south kid]. My mom and dad were both pastors and so my spirituality has never left me. There are times that I've left God merely he has never left me. And I realize that now. It's the whole footprints in the sand, that, that whole matter. He's carried me through it all. And even though I thought I couldn't make it, he was carrying me. I expect dorsum and I know that if I had to do information technology on my force I couldn't do it. So my ability to survive the hard times in life has to be a divine intervention.

This participant's reflection on the role spiritual continuity has played in her life, particularly as she has negotiated hardship, illustrates spiritual coping. Spirituality served as a buffer for dealing with life-related stress; this was true for many of the participants in this written report.

Commitment to Spiritual Values and Practices

As participants described their power to develop and utilities spirituality in a mode that promoted resilience and protected well-being, many explained the importance of being committed to their spiritual values too as being intentional and dedicated to their spiritual practice, particularly during times of hardship. This commitment and dedication embodied elements of intention, choice and everyday determination-making to belief and ritual-based practice concerning spirituality. The rituals included prayer, meditation, wistful journaling, cocky-intendance and spiritualty health in the form of fitness, and cultivating an ethos of gratitude and forgiveness. One participant illustrated the importance of prayer and meditation in human relationship to managing adversity. Bureau was important part of the commitment to spiritual values and practices; participants discussed the role of choice when describing their delivery to spirituality and being resilient.

P: I'1000 a meditator and when I don't meditate on life's problems, information technology's more difficult to deal with them. I meditate to go on my balance. I pray every twenty-four hour period forenoon and night and I get to church services regularly.

Some other participant discussed the importance of prayer and forgiveness in dealing with hardship and adversity.

P: I learned to forgive. Once I grew upwards I constitute the Lord. I knew ameliorate and come to know that if I didn't forgive her he wouldn't forgive me. I know the importance of prayer and having faith. I'yard all the same working on it every 24-hour interval. And to me prayer is the key. I don't intendance who y'all are or what race, creed or colour, prayer is the key to dealing.

Many of the participants expressed the importance of spiritual practices as important in existence able to manage the stress related to adversity, and across importance to an extent that could be characterized as intentional and diligent, a strategic use of spiritual practices to aid in coping.

Openness to Spiritual Growth and Transformation

Beingness and remaining open up to opportunities for spiritual growth and transformation was another central domain of spirituality that emerged equally meaning for participants in relation to how they negotiated adversity. Every bit individuals in the study reflected on their abilities to deal with hardship, their narratives reflected openness to growth and expansion. Adversities were often reframed from problem to possibility. Additionally, participants in this report discussed key and defining experiences with spiritual transformation and several described experiences with arduousness as goad for spiritual growth, strengthening and in some case, spiritual conversion. One participant reflected on spiritual growth:

P: I've managed quite a bit of hardship over the years and as a result have lived all over and had exposure to other ways of viewing life. Learning from others and being exposed to all kinds of hardship invite me to consider my spirituality and even recognize the growth that comes from this.

A participant with a strong faith convicted reflected on the value of her relationship with God equally a way overcome arduousness and considered how this process deepened her organized religion and strengthened her spirituality and connection to God.

P: My religion in God and my strong Christian belief is what sustains me. There were times of struggle and I left God only he never left me, and I realize that at present. He carried me through it all. And even though I thought I couldn't get in, he was conveying me so I expect dorsum and I know that if I had to do it along and on my own strength, I couldn't have managed. Divine intervention was what carried me through and now I look dorsum and run across where my organized religion has improved and gotten stronger because I can look back and remember of the experiences and say, "Wow!"

In addition to several key domains of spirituality emerging as meaning for participants in their experiences with adversity and hardship, themes concerning spiritual utilization and as a promoter of resilience and a protector of well-existence also emerged within the narratives. Furthermore, this process resulted in spiritual growth for several participants. The nature of this process emerged in the context of spiritual resilience and is depicted in our conceptual framework (see effigy 1). Accounts from participants illustrated the process of spiritual resilience as information technology was influenced by the intentional and agentic use of spirituality as a mechanism that promoted and protected subjective well-existence. As this process unfolded for participants, many described accounts with hardship that enable them to empathize their adversities with hardships as opportunities for spiritual growth. While this procedure was unique for each participant, this general process reflects many of the participants' experiences, particularly for those who indicated that spiritual and or religion were important to how they managed arduousness and hardship. Participants expressed the importance of actively engaging with their spirituality as they described the ways in which they utilized their spiritual beliefs and practices. This reflects a well-developed intentionality and agile use of their belief framework.

Secondary Findings

During the second stage of analysis we returned to the narratives to explore the constructs of spirituality and resilience as participants in the study described them. We were interested in exploring similarities and differences in spirituality accounting for historic period group (characterized past nascency yr and consignment to a generation), gender and race and used the entirety of the dataset, due north = 64 for the second phase of analysis. For this phase, we focused on a demographic and descriptive analysis of the data using Dedoose, a mixed methods analystic software tool, for qualitative and mixed methods analysis. The oldest adults were characterized equally the Greatest Generation-GI Cohort (GGI), older adults equally Greatest Generation- Silent cohort (GGS), and the younger old-adults grouped as Infant Boomers Generation (BBG).

Demographic Patterns Pertaining to Spirituality, Organized religion and Resilience

Later analyzing the initial information and excavating themes related to spirituality and the process of resilience, we too explored the extent to spirituality, faith and resilience varied co-ordinate to historic period group, race, and gender. "Resilience has numerous meanings in prior research, but generally refers to a pattern of functioning indicative of positive adaptation in the context of significant risk (Fry & Keyes, 2010, p.239)." Common age brackets share a special meaning, personality, beliefs shaped by history and definition over fourth dimension, translated to cohort generation (Strauss & Howe, 1991; Carlson, 2008). Findings in this study indicated that the 53 % (north=34) of participants in this written report were older adults belonging to the Greatest Generation-Silent cohort, oldest adults were represented past the sixteen% (n=10) belonging to the Greatest Generation- GI cohort, and the 31 % (due north=twenty) reflected the Infant Boomers Generation (BBG).

These empirical findings propose that the data criteria did not let bias to this grounded theory analysis (Strauss & Corbin, 1990; Creswell, 2007) into the topics nigh religion and spirituality as coping mechanisms when facing adversity, as well as the obtained data on race, gender, religious practices, and accomplice differences and similarities. Dedoose representation of Approximately 68% (n=43) of participants were White and 32% (n=21) were African American. Data reflected in general that 81% (n=52) of both populations were identified equally being affiliated with a religion or conventionalities and 19 % (n=12) were not affiliated to any religion. '

Pickard and Male monarch indicated "spirituality is based on cultural influences that run deeply in individuals, families and societies (p.262, 2011). This is important when comparison racial differences. The African American population was 90% (north=xix) religiously affiliated while Whites were 15% less probable to be religiously affiliated (77%; north==33). Generally, African Americans tended to be more religiously affiliated; while simply ix% of African Americans identified as non-religious compared to 23% of Whites identified as non-religious.

Older people tended to be more religious than younger people—a trend which held for both groups.

The Greatest Generation (GGI; born between 1907–1928) represented 16% (due north=10) of all participants (Carlson, 2008; Moody & Sasser, 2015). Unintentionally, there were no African Americans represented in this group. In terms of gender representation, the GCI cohort was threescore% women, which is consistent with findings on life span longevity in terms of gender (Bond & Coleman, 1993). This age accomplice showed utilization of spiritual resilience every bit a fashion of coping with adversity The Greatest Generation is in their 8th and ninth decade of life, and their insights on resiliency is salient in understanding a resilience framework. Even if this cohort's spirituality may take been detached from organized religion, we observed a link between spirituality and other individualized practices such as upstanding humanism, meditation, and prayer. They reported feeling alienated from church building and religious back up, still were notwithstanding able to proceed developing spiritually based resilience mechanisms.

Participants who are in the Greatest Generation Silent (GGS; 53% north=32) were born between 1929–1945 (Carlson, 2008). For this study, this cohort included 76% (n=26) White participants, and 23% (n=8) African Americans. More than lx% (n=22) of this accomplice affirmed the thought that spirituality and religion aid them to deal with arduousness and gain resilience. Pargament and Cummings (2010) indicate the value of religiosity in enduring life crises. About 20% of the same did not relate to religion at all, simply they still maintained some kind of conventionalities system which helped them cope with adversity and enhance their resilience.

The Baby Boomers Generation were born between 1946 and 1964 and represented 31% of the population of this study (n=20); 55% (northward=11) of the sample were women while 45% (n=ix) were men. The sample included 65% African American (north=13) participants and 35% (due north=vii) White participants. This age accomplice exhibited various perspectives on faith and spirituality equally tools to help cope with hardship. Baby Boomers often bargain with a complex web of anxiety regarding work, caregiving, and financial and health concerns (Wagnild & Collins, 2009). Often resiliency in this accomplice was evidenced by setting goals rather than fearing the hereafter.

In combined accomplice analyses, 81% (n=52) of older adults were religiously affiliated while 19% (northward=12) endorsed no religious affiliation. As we grow older, vulnerability and reliance on others becomes greater, thus personal spirituality can overcome organized religion in order to cope with transition process. Older adults who are more engaged with religion and spirituality are ofttimes still engaged and active in lodge. This finding is salient of the GGS and GGI participants in this study, while Infant Boomers seem to exist open to different religions, cultures, and ideologies if they themselves have experienced life adversity and difficult situations. The scientific customs is at present beginning to run across resilience as an important component of successful aging (Yee-Melichar, 2011). Spirituality is often used to deal with negative life experiences based on trust in something greater, inner peace, and self-confidence in dealing with challenges.

Discussion

Participants in this study demonstrated their ability to admission domains of their spirituality in a processual nature that enabled them to utilize their spirituality to protect and promote their subjective well-existence while demonstrating spiritual growth. Nosotros have characterized this process largely equally spiritual resilience. Participants demonstrated a solid proficiency in their ability to manage life'due south circumstances, challenges, and hardships while relying on their components and processes embedded in their spiritual resilience. A large portion of the overall subject puddle articulated how important spirituality was for them every bit a office of their action and thought process related to the hardships and stress they have experienced throughout their lives and in older ages.

Participants explained that many of their experiences with enduring adversity and overcoming hardship were mediated by their spiritual resilience (Clark, Burbank, Greene, Owens & Riebe, 2010). In other words, spiritual resilience was a process where the fundamental domains of spirituality (including relationships rooted in spirituality, a belief structure and complementary worldview, spiritual coping, a commitment to spiritual values and practice, and openness to spiritual growth and transformation) along with their intentional use of spirituality as tool and machinery to protect and promote well-being and for some resulting in spiritual growth all work together to create experiences resulting in spiritual resilience. This procedure resulted in the ability to suffer hardships over the life grade and gain more confidence in doing so equally they anile.

Regarding secondary findings and difference in religion and spirituality, it is plausible that relation to civilisation, environment, or migration affect the narratives. It is of the utmost importance for future studies to sympathize the cultural impacts as well every bit life feel on resilience (Yee-Melichar, 2011). Spirituality itself seems to take no effect unless attaches to some religious bond or any kind of belief (e.g. self-trust, meditation, inner peace, ethical humanism, philosophical framework, etc.). Religious and spiritual practices announced to play an of import role and influence in each current cohort (Pickard & Rex, 2011; Pargament & Cumming, 2010). There is non a 'in between' state, fifty-fifty when people express that they are neither religious nor spiritual as there is a part of them that relates to spirituality. Older adults typically announced more religious than younger cohorts, and this tendency was evidenced in this study for Caucasians and African Americans (Pickard & Male monarch, 2011).

Every bit with all studies, at that place are limitations. When recruiting older adults to participating in this projection, we used recruitment materials explaining we were looking for older adults willing to talk about their hardships and adversities. Past default, people already comfy discussing these bug are the ones that responded to the phone call for participants. Nosotros likely captured a self-select group who may have been more resilient than the average population due to willingness for cocky-disclosure. Also, we initially used a subject registry as the main ways of recruitment. While grateful for this resource, it is important to bespeak out that nigh all the subjects in the registry are White, educated, affluent, and are familiar to being in research studies, which may also exist a limitation.

Furthermore, the limited representation of each cohort was a finding equally we analyzed the data. It was not intended as main purpose of the pool to recover equal samples of generations. In future studies regarding generational cohorts and population demographics could be adult for deep analysis, and theoretical development. Two chief racial groups emerged, which also could exist limiting when considering the multifariousness of racial and ethnic groups in the United States. Future studies may include more nuanced groups in order to ascertain the lived experience of cultural groups who exercise diverse religious traditions or correspond other regions of the country.

Conclusion

Initial analyses of spiritually based coping mechanisms tin potentially atomic number 82 to applied utilization of those tools to promote subjective well-being and successful crumbling (Lavretsky, 2014). Resilience can be viewed as an adaptive and potentially learned process, which is good news for anyone aiming to historic period successfully regardless of arduousness. Cultural considerations, including generational trauma, early life experiences, and other variables go on to shape old age and the aging process (Yee-Melishar, 2011; Gonzalez & Murray, 2010). Despite the potential for adverse life experiences, resilience, aided by spiritual coping, equally a learned procedure will continue to be an of import enquiry venture.

Spirituality as a "forgotten factor" needs to continue at the forefront in promoting successful aging and interventions, which contain spirituality, can be an opportunity for growth. Organizations offering services for older adults have the unique opportunity to include spirituality with a myriad of populations (eastward.g. underserved populations) and in training health professionals working with elders. Finally, as Ramsey and Blieszner (2013) assert: "It is time to look- more carefully and consistently- at the lives of spiritually resilient elders, at congregations and communities around the world. They can teach us how to live, seek justice and evidence mercy in spite of our hard hearts (p. 118)."

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Domains of Spirituality in Relation to Resilience

Acknowledgments

Funding:

The author disclosed receipt of the following partial fiscal back up for the research, authorship, and publication of this commodity by NIH [grant 5T32 AG00029-35].

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Source: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7743140/