Spiritual Parenting Research Articles

Profesionalisme guru sebagai pendidik sejati perspektif hadits

The purpose of education is not only to develop students' knowledge, but also to develop children's personality and emotional potential. Professionalism is an increase in the qualifications or abilities of members of a particular profession to achieve the desired ideal standard criteria. The teacher is a spiritual parent for his students, because he is the one who feeds their souls with knowledge, education and morals. There are several characteristics of professional teachers, according to the hadith perspective, including being devoted to Allah, having good morals, respecting others, being patient and calm, being open and authoritative, and most importantly having abilities according to their fields. This research uses qualitative research type of literature study. Primary data used in this study are data related to and discussing professionalism both obtained from books, books, articles and hadiths.

Spiritual parenting for the community of Tanjung Dayang Selatan Village, Ogan Ilir Regency

The laws on child protection and the national education system outline the roles and responsibilities of parents towards their children. However, the reality in Indonesia, particularly in rural areas, reveals that many parents still neglect their children's education and spiritual development, leading to high rates of school dropout and moral decline among children. The objective of community service program is to impart an understanding of Islamic spiritual parenting concepts to the target audience, enabling its application within the community. This community service initiative comprises three main agendas: pre-test, socialization or counseling sessions on family sociology and spiritual parenting, and post-test evaluations. The results of the activity demonstrated a 33% increase in participants' knowledge after engaging in spiritual parenting discussions.

Pendampingan Wali Murid Melalui Spiritual Parenting di Madrasah Ibtidaiyah Miftahul Jinan Wonoayu Sidoarjo

This assistance aims to increase the knowledge and understanding of MI Miftahul Jinan Wonoayu parents in Sidoarjo, through spiritual parenting. The activity was held at MI Miftahaul Jinan Building. Parents have never received assistance related to spiritual parenting activities. Every day parents are busy with routines that cannot be abandoned. The methods used include lectures, questions and answers, discussions and mentoring. The result is a significant change in the knowledge and understanding of parents after the activity is completed.

Parenting in Surah Luqman verses 11-19 (Historical Study of Luqman al-Hakim’s Family)

The background of this research is the lack of attention of parents towards their children because parents are too busy with their activities then children feel less affection. This study aims to find out how the historical side of the concept of parenting in surah Luqman verses 12-19 and its contextualization in the present. This article is a type of qualitative research with a library research approach using Fazlur Rahman's double movement theory. The subject of this research is parenting verses in surah luqman verses 12-19. Data will be collected using documentation techniques and data will be analyzed using a systematic-literature review.
 
 Based on research conducted by processing various existing data, two results have been obtained, first, from a historical perspective in surah Luqman verses 12-19, it contains 8 points of wisdom, parents teach their children to be grateful, children have a monotheistic spirit, chidren do birrul walidain to parents, all children’s actions will be rewarded, children must be discipline in praying, children don’t be arrogant, children may be good in behavior and polite, and children must be honest and open. Second, contextualization in parenting which produces 8 points consists of two forms, both are the form of spiritual parenting and the form of social parenting.

An Overview of Muslim Spiritual Parenting

Muslim life on the individual, family, and community levels continues to revolve around fundamental spiritual principles, themes, and values with corresponding meanings that impact purpose of life and even lifestyle. Muslim parents pursue ways and means to nurture their children’s spirituality, strengthen their moral resilience, and shape their identity as effective members of society. This theoretical study explores Islamic insights into spiritual parenting, addressing questions around what defines spiritual parenting and constitutes its core tenets, characteristics and approaches, and principles and guidelines used by Muslims to raise spiritual children. This study identifies a rich Islamic conceptualization and theoretical approach to holistic spiritual parenting that engages with modernity and allows room for adaptation, creativity, and intercultural experience. Further empirical research is needed to shed light on the current dynamics of Muslim spiritual parenting, parents’ struggles, accommodations, adaptations, as well as caregiver resistance in practices of spiritual parenting, which would help us better understand the needs and challenges facing Muslim families today and further enrich our understanding of comparative and cross-cultural parenting in multicultural societies.

PERAN GURU SEBAGAI ORANG TUA ROHANI BERDASARKAN SURAT I DAN II TIMOTIUS

The role of teachers in the quality education process needs to be improved. This is because the quality of teacher service can produce quality graduates. As Jesus was known as the Great Teacher and formed His disciples to continue the relay of the great commission of service, so did the Apostle Paul, following in the footsteps of Jesus Christ, formed his protégé Timothy to become a good teacher of the church he served. This research is a literature review of Timothy's letter using descriptive methods about the role of teachers as spiritual parents and how teachers apply them. The conclusion is Paul's role as a spiritual parent for Timothy's protégé, namely as an educator, mentor, encouragement, role model and friend. The results of this study are recommended to be applied to SDK Philia Ambulu Jember teachers. Keywords: The Role Of Teachers, Christian Religious Educators, Timothy, Spiritual Parents

Comparison of the Effectiveness of GOD Oriented Multidimensional Spiritual Parenting and Positive Parenting Program on Self-Esteem, Self-Efficacy and Self-Control of Children with Stressed Parents

Comparison of the Effectiveness of GOD Oriented Multidimensional Spiritual Parenting and Positive Parenting Program on Self-Esteem, Self-Efficacy and Self-Control of Children with Stressed Parents

Editor's Introduction: The Spirituality of Parenting. Or, Stomping, Screaming, and Slamming Doors

Editor's Introduction:The Spirituality of Parenting. Or, Stomping, Screaming, and Slamming Doors S. Brent Rodríguez-Plate My favorite winter holiday movie is It's a Wonderful Life. Cynics decry the sappy ending, and others have critiqued its pollyannaish view of the world. But they too quickly skip to the snappy-happy ending and miss the half of the movie that descends deep into desperation. As George Bailey (James Stewart) begins his downward spiral, he angrily discusses his life with his patient wife, Mary (Donna Reed). He runs through the list of how bad the finances are, how their old house is crumbling, and ultimately turns his rancor on the family. He exclaims, "You call this a happy family?! Why did we have to have all these kids anyway?!" George Bailey exclaims what so many of us have thought at so many times: Wouldn't life be easier without children? Parenting is difficult, occasionally overwhelming and exasperating. It is a day by day, hour by hour, minute by minute bustle of assessment, gauging hunger levels, managing sleep schedules, placating sibling rivalries, and soothing emotional upheaval. We often, parents and children alike, spend our time not in some "spiritual" mode, but stomping, screaming, and slamming doors.1 And yet, as we Homo sapiens survive we seem to be drawn again and again to bringing up new members of our species, to shaping and educating our young, and developing some micro-community we call a family. Somewhere in our bio-cultural evolution humans have found that parenting is one of the most rewarding experiences in life. As many of us attest we feel ourselves to be better writers, teachers, workers, activists, artists, friends, lovers, and sons and daughters because we have learned something by being parents. Parenting does this in part because it is a wholistic enterprise, engaging: body, mind, and spirit; economics, politics, and history; gender, sexuality, race, and ethnicity; eating, sleeping, and being bored. Very few functions of adult lives are as all-encompassing as parenting.2 [End Page 241] religion, spirituality, and parenting Among this push and pull of parenting, religious traditions play a preeminent role. All major religious traditions exert a tremendous of energy regulating and maintaining the socio-political unit that is the family. For family is, among other things, about the regulation of bodies and minds, as children are taught social skills and adaptations that, as we parents believe, will help them in life. Religious traditions have long understood that stable family structures lead to stable societies. The familial microcosm is a building block of a socio-political macrocosm. Even when we attempt to teach our children to be contrarian to reigning values, we inevitably provide them with a path that we hope they will walk down, filled with values that transcend our immediate surroundings and connect them with a larger milieu. Which brings us to the spirituality of parenting. When I set out to assemble this special issue, I thought to use the term "spirituality" (instead of "religion") because it flows in and out of religious traditions, even as it is infused with personalized impulses and activities. Families create their own rituals around the dinner table, tell stories of their ancestors, establish interpersonal bonds on the commute to school, and create symbolically special spaces and times at home and away. These activities run parallel and often in tandem with what we tend to call religious traditions, but they are also unique and made meaningful by a family of people and are not generally shared beyond that group. Spirituality, as I'm considering it here, allows us to think about a non-institutionalized, small-scale flow of activity and meaning making, even as it follows similar formal paths that religious traditions have long tread. Most of the contributors, I must quickly note, barely use the term spirituality and instead link their parenting life with religious traditions: Buddhism, Sikhism, Christianity, Islam, and Taoism. spiritual parenting now Why revisit parenting now? Why run a special issue on this topic at this point in time? Maybe it was the global pandemic of Covid-19 that stirred this interest, but parenting seems to be on the minds of many...

Comparison of the effectiveness of GOD oriented multidimensional spiritual parenting and positive parenting on mothers with high stress

Background and Objective: Today, the connection between spirituality, religion, and parenting are unquestionable. The aim of this study was to compare the effectiveness of God's spiritual oriented multidimensional parenting and positive parenting on mothers with high stress. Methods: The present study was a quasi-experimental study. The statistical population was all mothers of 8-11-year-old boys and girls who were studying in schools of Tehran, 15th district in the academic year of 2016-2017; among the mothers of these students, 30 were selected by convenient sampling method and were randomly assigned to three experimental and control groups (15 each). Subjects in the multidimensional spiritual-religious parenting experimental group (12 sessions of 120 minutes) and the positive parenting group (10 sessions of 120 minutes) were trained weekly and the control group received no training. The results were analyzed using an Analysis of covariance (ANCOVA). Results: Based on the results, the mean and standard deviation of the age of mothers spiritual multidimensional parenting group (M = 34.2; SD = 3.19); the positive parenting group (M = 33.8; SD = 7.14); and the control group were equal (M = 36.3; SD = 6.16). parental satisfaction (P <0.001, F = 10.66), parenting style (P <0.01, F = 5.19), and parental self-efficacy (P <0.05). F= 3/70), in God's spiritual oriented multidimensional parenting group is significantly higher than the scores of the positive parenting group and the control group (P <0.05). Conclusion: According to recent research and that achieving spiritual transformation and growth can facilitate the mental and physical health of mothers and children. The role of parents in moderating children's development, especially children's spiritual development, needs more attention.

Bagaimana Pengasuhan Spiritual Mampu Membangun Karakter yang Baik pada Remaja Muslim?

Building good character is an important effort for adolescents, especially Muslim adolescents with a background in their values. But this is not easy without the role of care given by parents in the family. This study aims to examine how spiritual parenting in the family is able to build good character in Muslim adolescents. Participants in this study was 200 people. The research data was obtained using psychological scales, namely the spiritual parenting scale and the good character scale. Data of this study was analysed by using product moment correlation technique. The results of the analysis showed a significant relationship between spiritual parenting and good character in Muslim adolescents with (r) correlation = 0.412 (p = 0.000). Its means that the increasing of the spiritual parenting can make a good character in them. This illustrates that success in building a solid foundation in the formation of good character in adolescents can not be separated from the important role of parents in providing patterns of spiritual parenting in adolescents.

Patriarchy Reinvented? ‘Spiritual Parenting’ within African Pentecostalism in Zimbabwe

How do we explain the emergency of ‘spiritual parenting’ concept within African Pentecostal churches especially in urban Zimbabwe? From ethnographic studies done in Harare, Zimbabwe, these seem to usurp the traditional role of motherhood and fatherhood of counselling, instructing, protecting, guidance and all the functions of parenthood. This study explains the emergence of spiritual parenting as a development plausibly explainable through social variables such as i) the disintegration of traditional patriarchal values due to growing urbanisation and ii) socio-economic insecurities that seem to produce alternative kinship ties. Taking a constructive postmodern approach, the concept of spiritual parenting is plausibly explained as providing alternative ‘fatherhood’ spaces, thus implicitly re-invent traditional patriarchal models under the guise of Christian spiritualities. Intradisciplinary and/or interdisciplinary implications: Using social scientific approaches, the study explains the emergence of particular spiritualties in modern African Christianity, viewing such spiritualties as influenced by particular explanatory social variables. It argues that new spiritualties and practices within African Pentecostalism may be plausibly explained vis-à-vis from particular cultural realities.

Health &amp; Nutrition in Primary Schools of Hajin Town of District Bandipora in J &amp; K (A Study)

The present research paper is concerned with the health &amp;amp; nutrition in primary school, and throws light on some aspect related with the primary school going students and their health and nutrition’s. The main purpose of this working is to describe the major issues of Health &amp;amp; Nutrition in primary schools and to identify some important challenges for Health &amp;amp; Nutrition in primary institutions in Hajin town of district Bandipora of J &amp;amp; K. The findings of this study show that Health &amp;amp; Nutrition in primary schools of Hajin town continue to remain overwhelmed by ample problems, which affect their performance in the efficient discharge of their growth and qualities which is inimical to their academic achievements. The increased problem of ailments/infections among school children due to poor personal hygiene practices and malnutrition conditions remains a concern on the public health agenda in Kashmir. Health is a key factor in school entry. School is the place where health education regarding important aspects of hygiene, environment and nutrition, as well as social customs, is being instructed. The teacher is the guardian as well as Spiritual parent of the child in school and plays a crucial role in the whole process of primordial prevention. Poor knowledge and practice of and attitudes towards personal hygiene and nutrition plays a major roles in the high occurrence of stagnation on development and growth, therefore has negative consequences for a child’s long term overall development School Achievements as well.

Idea rodzicielstwa duchowego w życiu i twórczości Karola Wojtyły

Na główne przesłanie idei rodzicielstwa duchowego autorstwa Karola Wojtyły ogromny wpływ miały doświadczenia jego życia, twórczość poetycka i intelektualna. Początki idei rodzicielstwa duchowego są dostrzegalne w jego poezji i dramatach. Jednakże to w pracy intelektualnej idea rodzicielstwa duchowego została w pełni rozwinięta. Największe znaczenie miały dzieła: Miłość i odpowiedzialność i Osoba i czyn. W książce Miłość i odpowiedzialność Karol Wojtyła łączy ideę rodzicielstwa duchowego z „bezinteresownym darem z siebie”, który jest esencją owej idei. W książce Osoba i czyn K. Wojtyła przedstawia ową ideę w integracji osoby, poprzez doświadczenie rodzicielstwa duchowego przejawiającego się w solidarności z grupami i wspólnotami. W narracji K. Wojtyły rodzicielstwo duchowe jest postrzegane jako moralne wyzwanie. Idea rodzicielstwa duchowego przedstawiona w życiu i twórczości K. Wojtyły jest pomocą w dialogu ze światem. Może być praktycznym i realnym otwarciem drzwi Chrystusowi, wyzwoleniem dla najbiedniejszych i duchowo pogubionych braci i sióstr.

The princely states and the national movement: The case of Kashmir (1931–39)

The British created an invisible wall between ‘British India’ and the ‘Princely India’ by governing the latter indirectly through hereditary princes, who were supposedly fully autonomous, but for British ‘paramountcy’. The Indian National Congress had from the beginning adopted a policy of non-interference in the states’ affairs, which Mahatma Gandhi too upheld. However, nationalism began to cast its influence in the states despite this policy of non-interference. In Kashmir the opposition to the Maharaja took, first, the form of a Muslim agitation against the ruler’s oppressive measures. But in time as the movement against the Dogra Raj obtained increasing support from the nationalist leaders, notably Jawaharlal Nehru, the Muslim Conference (later named National Conference) leadership headed by Sheikh Abdullah gravitated towards the All-India States Peoples Conference and its spiritual parent, the Congress. The Congress too abandoned its policy of non-interference fully by 1939. This shift ultimately caused a rift in the valley, with Ch. Ghulam Abbas forming the Muslim Conference in opposition to Sheikh Abdullah’s National Conference in 1941.

Spirituality and Parents of Children With Disability: Views of Practitioners

ABSTRACTBased on a study of 1,138 practitioners in the field of disability across 12 countries, the author examines the practitioners' views on spirituality for parents of disabled children. Results of the logistic regression analysis showed that the following practitioners were more likely to see spirituality as an instrument to help parents to cope and build resilience against disability: those from European countries, the United States, Australia, and Canada; those associated with organizations working with issues of physically disabled children and children with sensory disabilities; and Christians and those having higher self-reported spiritual experiences scale scores. For them, prerequisites for spiritual parenting entailed parents' innate spiritual sensibilities and potential. The goals of spiritual interventions for parents are understood as: deconstructing normative notions of ability or disability, acceptance, building resilience, and coping. For practitioners in the field of disability social work, the results support spirituality as a protector variable for parents with disabled children, tapping on their innate spiritual potential and sensibilities, and keeping relational consciousness and deconstruction of the normative as goals of intervention.

Paucity of core palliative care elements available to children with cancer at end-of-life: Perspectives of bereaved parents and clinicians.

9076 Background: Recognition of serious deficits in palliative care for children has prompted hospitals to develop specialized pediatric palliative care programs. However, only a minority of children who die from advanced cancer receive services from these dedicated programs. We aimed to determine which elements of palliative care are considered important according to bereaved parents and pediatric oncology clinicians and to determine availability of these elements. Methods: We administered questionnaires to 75 bereaved parents (response rate 53%) and 48 pediatric oncology clinicians (response rate 91%) at the Hospital for Sick Children in Toronto, Canada. The main outcome measures were importance ratings and availability of core elements of palliative care delivery based on the National Quality Forum clinical practice guidelines for quality palliative care. Results: Fifteen of the twenty-one core elements were highly valued by both parents and clinicians (defined as &gt; 60% of parents and clinicians reporting the item as important). When compared to clinicians, parents gave higher importance ratings to receiving cancer-directed therapy during the last month of life (p = 0.007) and involvement of a religious or spiritual mentor (p = 0.03). Clinicians gave higher importance ratings to involvement of a social worker (p &lt; 0.0001). Notably, of the valued elements, only three of them were available greater than 60% of the time according to clinicians and parents. Valued elements least likely to be available included a direct admission policy to hospital, involvement of a religious or spiritual mentor, sibling support and parent preparation for medical aspects surrounding death. Conclusions: Children with advanced cancer are not receiving key elements of palliative care despite both parents and clinicians recognizing them as important. Evaluation of barriers to provision of quality palliative care and strategies for overcoming them is critical.

Book Review: Spiritual parenting: An awakening for today's families.

Book Review: Spiritual parenting: An awakening for today's families.

The terminology of kinship and hierarchy of rulers in the writings of Constantine the Philosopher and his contemporaries

According to the simplified Byzantine idea, which was never discarded, the Byzantine basileus is the God's elected ruler. He is the only legitimate emperor in the world because he is the legitimate heir of Roman emperors. Apart from Byzantium, a series of other sovereign states existed throughout the Middle Ages on the territory of the former Roman Empire. That condition lead to the formulation of a sustainable interpretation of the conjured hierarchy of rulers and states. At the top of the fictitious ladder stood only the Byzantine emperor, and, at its bottom, rulers of the lowest rank to whom the emperor issued "orders". All other rulers were distributed between these two instances along the fictitious ladder of hierarchy, depending on their power and the esteem they enjoyed. At the same time, the Byzantine basileus was also perceived as the "spiritual parent" of the Christian nations and rulers who, on the otherhand, depending on their esteemed, boasted varying degrees of "spiritual kinship" with the emperor. These Byzantine concepts were adopted by Stefan Nemanja and his heirs, so that, at times, in medieval Serbia they were real and not fictitious. In the last decades of the XIV century, the power and esteem of Byzantium waned rapidly. The Empire had to take on difficult obligations towards the Ottoman Turks of which she was freed only after the Battle of Ankara (1402). The liberation from demeaning commitments brought on a revival of the ever present concept of ideal supremacy of the Byzantine emperor, especially among rulers in the Balkans. Such ideas were adopted by Constantine of Kostenec, the author of the Vita of Stefan Lazarevic, who, however, added certain corrections, conforming them to the views of the Serbian spiritual elite. According to the treaty of Gallipoli, sultan Suleiman accepted (1403) emperor Manuel II Palaiologos as his "father", a fact known also to Constantine the Philosopher, as was later also repeated by sultan Mehmed I. At the time when, in 1410, Stefan Lazarevic received for the second time the crown of despots from Manuel II, relations between the Byzantine basileus and the Serbian despots were defined as those of "father and son". By those means, Constantine the Philosopher elevates the position of the Serbian ruler to the level once held by king Milutin following his marriage to Simonis. The author of the Vita of Stefan Lazarevic took strict care to state the noble rank of the Serbian despots and thus matched it with those of sultan Mehmed I and the contender to the throne, Musa, who addressed the despots as "brother". Constantine the Philosopher makes no mistake either when referring to the king of Hungary and emperor of the Holy Roman Empire, Sigismund, whose vassal Stefan was. Regardless, of such ties between the two rulers, Sigismund is never mentioned as the despots' "parent" but solely as his "comrade"(ally), probably because the Hungarian king belonged to the oicumene of Western and not Eastern Christianity and could thus by no means have been a "spiritual parent" to the Orthodox Serbian despots.

Nicolaos M. Panayotakis: A Teacher and a Scholar

Nicolaos M. Panayotakis: A Teacher and a Scholar Yannis K. Mavromatis Nicolaos M. Panayotakis began his academic career in October 1971 as a full professor at the University of Ioannina. He taught the whole spectrum of Byzantine literature from Procopius to Bessarion, along with Greek paleography. He simultaneously helped a select group of students to undertake professional work in Byzantine and post-Byzantine literature after their graduation. He was a spiritual parent for his students, providing advice and encouragement in their graduate work. His greatest satisfaction was to see many of his former students in good academic positions. All these students will always remember his kindness and professional integrity, always coupled with a sense of humor and with paternal advice. A large part of his activity in conjunction with his teaching duties was the founding and development of Byzantine and post-Byzantine studies at the University of Ioannina. He also founded the library of Medieval Philology and Byzantine History, which is now one of the richest Byzantinological libraries of Greece. He served as chairman of the Department of Philosophy at Ioannina and was the founder and director of Δωδ≈νη, the annual publication of that department. A large part of his activities related as well to the founding and development of [End Page 3] the University of Crete, where he again gave priority to the library’s enrichment. On undertaking the directorship of the Istituto Ellenico in Venice in 1989, he found its morale low, owing to the absence of a director since 1982. In a relatively short time, he managed to rekindle the institute’s research, educational, and managerial functions. He immediately instituted weekly seminars for all resident scholars. The Θησαυρίσματα were once again published. He initiated the publication of Oriens Graecolatinus as part of the series Bιβλιθήϰη τoυ Eλληνιϰoυ̃ Iνστιύτoτoυ Bενετίας. He also organized international symposia on modern Greek literature, language, and ethnicity. Panayotakis, one of the most distinguished Byzantinists of the medieval and Renaissance periods, concentrated principally on medieval Hellenism, the medieval and modern history of Europe (especially Renaissance and Reformation), Western medieval literature, theater history, and, more generally, the history of European civilization. His extended research in the archives and libraries of Venice, which he began in 1968 and afterwards extended to other cities of Western Europe, brought to the surface a whole new world of unknown scholars, texts, and items directly connected with the culture of Crete during the Renaissance and Baroque eras. Beyond Byzantine philology, the central theme of his research and publications was the study, from both a Greek and European perspective, of the two centuries that followed the fall of Constantinople, because he believed that the concept of neohellenism was established during those two centuries. Panayotakis used to say that he did not belong to the category of scholars who throughout their life rework their doctoral thesis. He counted himself among those who have no compunction about switching from one subject to another since they believe that perfection is unreachable. It is generally accepted, however, that he approached perfection with a scientific precision that, as Stylianos Alexiou has remarked, “is especially useful today when mechanistic and soulless agnosticism or subjective impressionism … does not go beyond the obvious.” This “obvious” is what Panayotakis detested. Displaying un usual research abilities and achieving remarkable results in several fields, he (a) shed light on individuals as well as on the intellectual life of the Latin East (Λατινoϰρατoύμενη’Aνατoλή), especially concerning Greek literary productivity in sixteenth and seventeenth century Crete, (b) discovered the rich, previously unrecognized Italian literary produc tivity in Crete that accompanied Cretan literary productivity, (c) solved the question of the identity of the poet of Erotokritos, (d) was the first to talk about the infiltration of Reformation ideas in Crete, (e) discovered Φραγϰίσϰoς Λεoνταρίτης, the first modern Greek music composer, and (f), with new data, shed fresh light on the Cretan period of Dominicos Theotocopoulos. He left behind a large amount of unpublished material—an [End Page 4] important legacy to his students, who will surely take advantage of this wealth of material, study it and publish it, following in the footsteps of their great teacher. [End Page 5] Yannis K. Mavromatis...