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• W315950978 abstract "Longevity brings new opportunities. wonderful is that nobody need wait a. single moment before starting improve the world. -Anne Frank In all the world's religions, disciples are called do unto others as they would have others do unto them, minister others in and through their place of worship, and repair the world-tikkun olam. Examples of this call can be found in the writings of many traditions. You are not obliged finish the task, but neither are you free neglect it (Ethics of the Sages [AI], Ch. 2, Mishnah 21). For I was hungry and you gave something eat, I was thirsty and you gave something drink, I was a stranger and you invited in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came visit me (Matthew 25:35-37). Those who have no brothers or children, wives or husbands, are all my brothers who are in distress and have no one turn to (Chang Bai 1020-1077, The Western Inscription). And, as we learn in Psalm 92, these injunctions include older adults, who can still bring forth fruit in old age. Increases in longevity and improved health for elders have altered the experience of aging in the United States. Retirement for many elders can now be a period of new possibilities and continuing meaningful involvement in the world. Traditionally, has consisted of a rapid onset of old age, stable self-identity, and a focus on rest and leisure. The new later life-not necessarily retirement at all-reflects the realities of aging in the twenty-first century: the possibility of a thirty-year stage of life, with mostly continued health and vigor, focused on both old and new life options that reflect searching for meaning, finding community, continuing learn, sustaining a sense of achievement, and leaving a legacy. Concurrent with this development, many institutions that provide healthcare and social services for older adults are themselves experiencing a need for helping hands. This need could be significantly addressed by engaging the collective experience and expertise of a growing, healthy, active older adult population. Nearly 75 percent of volunteers over 55 discovered the joys of volunteering through their church or synagogue. Instead of fearing an aging congregation as one that will reinforce limited, exclusive, and potentially oppressive aging models, many faith communities see the potential of their elders as wise resources for the betterment of not only the congregation but also the larger community. In these faith communities, older people are viewed as elders-people who deserve respect and honor and have wisdom impart. In these faith communities, the words of Carl Jung (1933) resonate: A human being would certainly not grow seventy or eighty years old if this longevity had no meaning for the species. The afternoon of human life must also have significance of its own and cannot be merely a pitiful appendage life's morning, p. 109 Late-life civic engagement is generally denned as older adults' participation in activities of personal and public concern that are both individually life enriching and socially beneficial the community. A number of spiritual leaders, including many of the authors in this issue, (see, for example, the introduction by the guest editors) also affirm the importance of the spiritual aspect of civic engagement. In her vital ministry at the Inter-Faith Chapel at Leisure World in Silver Spring, Maryland, Judy Birch hears the frail elder ask, How can I remain involved when my body is wearing out? I need feel useful. She says the still-active elder asks, How do I choose use my free time? Both have an important role play. The Purpose Project/Encore Generation of the Leadership Network of Dallas, Texas, notes that most religious and spiritual traditions support the belief that there is a purpose, something of the Divine in each of us. …" @default.
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• W315950978 date "2008-07-01" @default.
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• W315950978 title "Purposeful Lives, Civic Engagement, and Tikkun Olam" @default.
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