This article was downloaded by: [University of Tasmania]On: 13 October 2014, At: 08:18Publisher: RoutledgeInforma Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House,37-41 Mortimer Street, London W1T 3JH, UK

Journal of Religious GerontologyPublication details, including instructions for authors and subscription information:http://www.tandfonline.com/loi/wzrg20

Solitude and Prayer in the Late Lives of ElderCatholic Women Religious: Activity, Withdrawal, orTranscendence?Susan Perschbacher Melia PhD aa Gerontology Studies Program , Assumption College , 500 Salisbury Street, Worcester, MA,01615 E-mail:Published online: 22 Oct 2008.

To cite this article: Susan Perschbacher Melia PhD (2002) Solitude and Prayer in the Late Lives of Elder Catholic WomenReligious: Activity, Withdrawal, or Transcendence?, Journal of Religious Gerontology, 13:1, 47-63, DOI: 10.1300/J078v13n01_05

To link to this article: http://dx.doi.org/10.1300/J078v13n01_05

PLEASE SCROLL DOWN FOR ARTICLE

Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) containedin the publications on our platform. However, Taylor & Francis, our agents, and our licensors make norepresentations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of theContent. Any opinions and views expressed in this publication are the opinions and views of the authors, andare not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon andshould be independently verified with primary sources of information. Taylor and Francis shall not be liable forany losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoeveror howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use ofthe Content.

This article may be used for research, teaching, and private study purposes. Any substantial or systematicreproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in anyform to anyone is expressly forbidden. Terms & Conditions of access and use can be found at http://www.tandfonline.com/page/terms-and-conditions

Solitude and Prayer in the Late Livesof Elder Catholic Women Religious:

Activity, Withdrawal, or Transcendence?

Susan Perschbacher Melia, PhD

ABSTRACT. Data from life review interviews with elder Catholicwomen religious show that through prayer they are able to experiencesolitude and to feel connected with others. Their experience is not com-pletely explained by either the disengagement theory nor by the newertheory of gerotranscendence. Because prayer connects them to others,they do not experience complete social withdrawal; rather, prayerfunctions as a modified social activity connecting them to their past,to God, to the community in which they live, as well as to the widerworld. They also do not develop a new transcendent meta-perspective, butdeepen into cherished life beliefs and practices, accepting and becomingmore fully who they are as individuals and as older women. [Article cop-ies available for a fee from The Haworth Document Delivery Service:1-800-342-9678. E-mail address: <getinfo@haworthpressinc.com> Website:<http://www.HaworthPress.com> © 2001 by The Haworth Press, Inc. All rightsreserved.]

KEYWORDS. Older women, solitude, prayer, Catholic, transcendence

INTRODUCTION

Disengagement theory (Cumming, Dean, & Newell, 1960;Cumming & Henry, 1961; Cumming, 1963) has been controversial in

Susan Perschbacher Melia is Associate Professor of Sociology and Director, Ger-ontology Studies Program, Assumption College, 500 Salisbury Street, Worcester, MA01615 (E-mail: smelia@assumption.edu).

Journal of Religious Gerontology, Vol. 13(1) 2001 2001 by The Haworth Press, Inc. All rights reserved. 47

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

the field of gerontology for many years (Bengtson, 1969; Hochschild,1975; Maddox, 1965, 1969; Neugarten & Havighurst, 1969). It hasbeen countered by the activity theory (Havighurst, 1963). Recent stud-ies of the population of the old old and of the oldest old have resulted inrevisiting these social gerontology theories with new data. There is re-newed interest in the disengagement theory as it applies to the old oldand to the oldest old who appear to seek out and to be content with a qui-eter, more inward approach to life (Johnson & Barer, 1992; Larson,Zuzanek, & Mannell, 1985; Quinnan, 1997).

Johnson and Barer (1992) found support for elements of the disen-gagement theory and for Neugarten’s conceptualization of an in-ner-world orientation (1977). In their study of individuals 85 years andolder, the people who experienced social losses as well as those withphysical disabilities responded by disengaging; they were more likelyto become introspective and to have depleted social networks. Hansson(1986) found that a satisfactory relationship with God was one of themost important variables of adjustment among the old old (1057).Gerotranscendence is a theory that was developed to interpret and ana-lyze late life behavior (Tornstam, 1989, 1994, 1996, 1997a, 1997b). Ac-cording to this theory, there is evidence of increased need for solitude inlate life.

This paper examines these three theories, disengagement, activity, andgerotranscendence, using life review interview data from elder Catholicwomen religious. The paper begins with a review of literature on the dis-engagement theory debate, on the theory of gerotranscendence, and onstudies of elder women religious in late life. Data collection, analysis, andfindings from a qualitative research design using life review narrativesare then described. The paper concludes with application of these find-ings to current literature on theories of disengagement, activity, andgerotranscendence.

Disengagement and Activity Theories

According to the disengagement theory, for older people with goodhealth and adequate income there “is a mutual withdrawal or ‘disen-gagement’ between the aging person and others in the social system towhich he belongs–a withdrawal initiated by the individual himself, orby others in the system” (Cumming, 1963, 40). The older person estab-lishes a new social equilibrium with greater distance and decreased in-teraction. This process is seen as voluntary, and as bringing satisfactionto the individual through increased autonomy and leisure and through

48 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

decreased expectations. This theory has been criticized by gerontolo-gists who view the disengagement process as a justification for age dis-crimination in social structures which withdraw role supports fromolder people, leaving them isolated and alone (Hochschild, 1975; Levin &Levin, 1980).

Activity theory, an alternative interpretation of the aging process,claims that social activity contributes to life satisfaction of older people(Havighurst, 1963). Activity provides various role supports necessaryfor reaffirming one’s self-concept. The more intimate and the more fre-quent the activity, the more reinforcing and the more specific will be therole supports. Role supports are necessary for the maintenance of a pos-itive self-concept, which in turn is associated with high life satisfaction(Lemon, Bengtson, & Peterson, 1972, 23). Of particular importance instudies of this theory are friendships and informal activities withfriends. However, in late life activity may be limited by cognitive andphysical impairments. Many elders do not care to find substitute activi-ties for roles and activities they can no longer perform.

Neither of these theories has been “proven” conclusively. Studieshave shown “that neither activity theory nor disengagement theory byitself, can adequately account for optimal aging” (Lemon, Bengtson, &Peterson, 35). Other variables such as level of social integration andquality of relationships affect well-being (Liang, Dvorkin, Kahana, &Mazian, 1980). More recent data about the life styles of the old old andoldest old are not adequately explained by either theory. Theory musttake into account individual differences and variations among oldermen and women. Theory must also account for the tendency of olderpeople to find satisfaction in solitude in late life (Johnson & Barer,1992; Larson, Zuzanek, & Mannell, 1985; Quinnan, 1997).

Gerotranscendence Theory

Quinnan (1997) used life narrative to study whether elders withdrawfrom social relations, feeling marginalized, or grow selective in the ac-tivities they choose. In studying how elder male priests balance needsfor connection and autonomy, he observed that these men were in astage of life where they “largely ignore external messages about auton-omy. The subjects spend the greatest amount of time constructing a nar-rative which makes sense of their history. The internal narrative takesprecedence . . .” (128-129). Therefore they became more selective intheir activities and relationships. Quinnan concluded that his data sup-port the theory of gerotranscendence as developed by Tornstam to ex-

Susan Perschbacher Melia 49

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

plain “a shift in meta-perspective, from a materialistic and pragmaticview of the world to a more cosmic and transcendent one, normally ac-companied by an increase in life satisfaction” (143).

Tornstam’s gerotranscendence theory about maturing into old agedescribes a process “qualitatively different” from Cumming andHenry’s disengagement (Tornstam, 1996). “Human aging, the very pro-cess of living into old age, encompasses a general potential towardgerotranscendence, which implies, among other things, change, devel-opment, and maturation of the self and the identity” (37). In this latestage “the individual experiences a redefinition of time, space, life anddeath, and the self” (38). The theory, developed when it was realizedthat the disengagement theory had strengths that have been overlooked,points to a shift in older people from a rational perspective to one that ismore cosmic. This new understanding is accompanied by less self-pre-occupation, a greater need for solitude, selectivity in choosing activi-ties, increased identification with past generations, and decreasedinterest in material things.

Gerotranscendence differs from disengagement because it impliesthat there is a new definition of reality. Tornstam has found that individ-uals with this sense of gerotranscendence have a higher degree ofself-controlled social activity, life satisfaction, satisfaction with socialactivities, as well as more active and complex coping patterns (46-47).He concludes that it is a natural developmental process and that the hu-man aging process of living into old age is “characterized by a generalgravitation towards gerotranscendence” (1997a, 17). It represents a pro-gression towards maturation and wisdom through new understandingsand through redefinitions of self and relationships. Gerotranscendenceis a qualitative redefinition of reality (1997b). It is a continuous processof cosmic transcendence accompanied by a need for solitude. It is notthe same as disengagement, however, because there is evidence ofhigher degrees of self-initiated social activity (47).

Women Religious in Late Life

Studies of women religious in late life show that withdrawal fromsocial activity and work does not diminish their life satisfaction.Magee found that they remain invested in their daily routine ofprayer and reflection because they see themselves as having chosentheir life-style in response to a call from God (Magee, 1987). He dis-covered that their spirituality offers meaning in late life and helpssustain them through the decline and losses of age. “The older

50 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

women religious can daily offer their prayer and devotions, their in-firmities and losses, for the success of the works carried on by theiryounger colleagues” (46). Mercier, Powers and Daniewicz (1992)discovered that elder women religious adjust to retirement as a pro-cess over time rather than as a one-time event. The positive aspect ofretirement is that there will be more time for relaxation, prayers, andto help others. Wolf (1991) learned that spiritual development wasan organizing goal for elder women religious, and is part of alife-long process which is their vocation. “The routinization ofprayertime, focus on structure of the day, and spiritual disciplinewere important to the population studied” (8).

In her study of the elders of her congregation (75 years and older)Jacques asked: “What it is like for you to be an aging Sister of SaintAnne” (Jacques, 1997). She determined that these sisters are aging well,with attitudes that are positive yet realistic. As a result of having strug-gled with most aspects of the aging process they are happy and fulfilled.She formed older sisters who volunteered into reminiscence groups toshare their life stories and to articulate some of the wisdom they have ac-quired over the years. In her evaluation of these groups she found it par-ticularly striking how the great faith in God that these women share hasnourished and sustained them throughout their lives. Jacques concludesthat their late lives are based on strong faith and deep love of God; fromthis they fulfill their assigned late life mission of prayer and presence.“For the aging Sister of Saint Anne, the post-retirement years offer hermore time for prayer; more time, that is, for deepening her relationshipwith God, with her sisters, and with the world” (24). As one of the eldersin her group stated: “Aging can be years of peace and growth in theLord.”

METHODOLOGY

This qualitative research study, formulated in the grounded theorytradition (Strauss, 1987), is part of a larger life review study of elderwomen religious which focuses on the quality of life and on the pro-cess of graceful aging of these women in late life (age 70 and over). Animportant component of graceful aging for these women is their deepfaith in God. Prayer sustains them, giving them purpose and fulfill-ment as they age, and contributing to their sense of solitude. Thisstudy focuses on data about solitude and prayer in their late lives.

Susan Perschbacher Melia 51

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Interview Sample

The respondents for this study were drawn from the population ofsisters of three religious orders. Thirty-nine women were recruited us-ing a convenience sampling technique. In one order women were con-tacted directly by the interviewer because they were mentioned by otherinterviewees (n = 13); in another order women were approached byleaders in their order (n = 12); in a third order women volunteered basedon an announcement and/or sign-up sheet circulated by the leaders (n =14). All of the women volunteered to be interviewed with the knowl-edge that it was an intensive life review interview which included ques-tions regarding issues in aging.

The subjects, ranging in age from 68 to 98 (average age of 80) havebeen in religious life from 45 to 75 years. They are highly educated, allbut one having at least a teaching or bachelors degree, over 50% withmasters degrees, and 5 with PhDs. The majority of the women wereeducators. Others were nurses, administrators in their orders and so-cial service workers. The women live in independent apartments, con-vents of varying sizes (10-60 women), assisted living facilities, andlongterm care centers. They rate themselves as having generally goodhealth, although they have a wide range of health conditions associ-ated with aging including diabetes, advanced osteoporosis and arthri-tis, arterial sclerosis, stroke, cancer, blindness and hearing loss. As inWolf’s (1990) study, the women are diverse in their backgrounds, intheir vocational work, and in their current interests. As Mercier andPowers (1996) found, the majority of the sisters consider themselves tobe working and/or serving others, although most of them at reduced lev-els. Many of them continue to volunteer or assist in the places wherethey live.

Interview Process

An in-depth interview process was used. The interview schedule wasa modified reminiscence tool which guided the respondents throughmemories of their personal histories and life stories. This was intendedto draw out themes and turning points in their lives. They were alsoasked specific questions about their aging process, retirement, and theprocess of making meaning in late life. Questions focused on what givestheir life meaning; sustains them in difficult times; and brings thempleasure and happiness. They were asked about the hardest and bestthings about growing older; how they would advise others to grow old

52 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

gracefully; how to live a good life; and what elder women religioushave to contribute to society. They were asked how they live their faithat this time, and when God is present to them.

The interviews, conducted by the author of the study in a setting cho-sen by the participants, lasted from two to four hours. Although it was aconcern that elder women religious, trained to focus on others, might bereticent to speak about themselves, the majority responded at length.Due to the nature of the life review interview and of the sampling tech-nique, the results portray an ideal type of successful or graceful aging.The women volunteered for the interview because they saw it as a con-tribution: to demonstrate aging with a positive outlook and with supportfrom their communities.

Data Analysis

Interviews were tape recorded and transcribed. Four independentcoders were trained to systematically examine the life review narrativesto determine themes related to how the women sustained themselvesand made meaning in late life. The coders were also trained to assign thewomen to categories relating to gerontological theories of activity, reci-procity, and disengagement; assignments were based on time spent in-teracting with people, involved with work and volunteering, and/orengaged in hobbies and social events; on levels of exchange and empha-sis on sharing with and providing services to other people; and on thedegree of withdrawal or slowing down that is mentioned by the individ-ual woman. The women were assigned this designation based onself-described activity levels and types of interactions.

FINDINGS

These data about prayer and solitude in the late lives of elder womenreligious are useful in examining the descriptive value of the theories ofdisengagement, activity, and gerotranscendence. The data show thatthese women cannot be placed neatly into one theoretical category be-cause no one theory comprehensively describes their behavior in latelife. In presenting the data, first the aging lifestyles of older sisters aredescribed. Then their faith and prayer lives are discussed with emphasison their experience of solitude, on their connection to other people andto God, and on their continued participation in social life.

Susan Perschbacher Melia 53

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Activity and Solitude in the Lives of Elder Women Religious

Of the thirty-nine women interviewed, thirty (77%) showed evidenceof the co-existence of continued activity, disengagement, and ger-otranscendence in their lives. The remaining women (n = 9) maintainedhigh levels of activity, some of them still working full-time. For thethirty who demonstrated elements of all three theories, their social ac-tivities include part-time work, volunteering, attending meetings,housework, and making craft items for bazaars. When asked what givesthem happiness and pleasure in late life their answers emphasized theirreligious sisters, friends, family, nature, music and art, hobbies (includ-ing travels and shopping), helping others, and sharing events and activi-ties with others. Emphasis was often placed on being able to give backto society by serving others; they continue to serve God by having“something to offer.” Their activity levels have slowed down, as thedisengagement theory predicts, but some forms of activity are highlyvalued. Their social activity is definitely self-controlled as the theory ofgerotranscendence suggests.

Their increased sense of solitude also brings them happiness andpleasure. Of the thirty who showed evidence of withdrawal from socialroles and interactions, twenty-six (87%) stated that this withdrawal wasfor positive reasons: quiet time, slowing down, speaking with God,praying, meditating, having time for one’s self and time for God, time“to be,” reading, dreaming, reflecting, and, in some cases, preparing fordeath. It was valuable time for women who “like to be alone.” Therewas more time for God, to slow down and “rest with the Lord.”

My pleasure right now is to go to chapel and pray and be quiet. Butnow I have the time. I’m free. So, whenever I feel like it, I go to thechapel. There’s no set time, no set length. And I can do the amountof praying that I want and no praying if I don’t want. And I just sitthere and tell the Lord I love Him and here I am.

Their solitude is a highly valued spiritual activity, not an isolating with-drawal. As the theory of gerotranscendence suggests, these women seekopportunities for solitude in late life.

Time for Prayer and Solitude in Late Life

Just as the lifestyles of these elder women religious provide evidencefor all three theories, their prayer lives also demonstrate elements of

54 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

each theory: withdrawal from social roles, quiet activity that connectsthem to others, and opportunities for solitude. Responses throughoutthe interviews indicate the importance of the theme of faith. Of thethirty-eight women who responded to the question “What gives yourlife meaning?” Thirty-three women (87%) mentioned their relationshipwith God, their faith, their prayer life, or their religious vocation.

It is a benefit of growing older that there is more time and freedom forsolitude. In this way it is both withdrawal from social roles and fulfill-ing activity.

Now I have time to do some of the things that I love, things that I didn’thave time to [do]. I like to go in and sit in the chapel quietly and prayand think. Which is good. I think I’m a very happy old lady.

These later years are conducive to “having the time to choose and topray and to do and to be. Especially to be.” Prayer leads to acceptance,to trust, and to an “attitude of letting go.” Many of the older sisters com-ment that they grow closer to God and that they live for God. They areincreasingly able to “turn things over to God.” “Prayer life is somethingyou depend on and yet get satisfaction out of it. Not just in times of trou-ble. All day.”

Prayer is a means of structuring a daily routine. “My day is spent inprayers.” Through private prayer and group worship each day has a pat-tern.

I’ve come to the reality that everything can be a prayer. Everythingcan be a prayer. If I’m stuck I say, “Hey Lord, what do I do withthis?” And it works out. I say, “Thanks for helping me.” So, prayerhas moved into my life in that sense. We still need to pray. We stillneed to have readings. We still need to go to chapel. We still needto have mass. The whole day can be prayer. I think it’s an attitude.A prayerful attitude. And that attitude is union with the Lord. It’san attitude of union with the Lord that becomes prayer.

In their prayer and solitude they experience an ever-deepening faithwhich is deeply satisfying. As one woman said, “Prayer is my life line.”Their solitude leads, as the theory of gerotranscendence suggests, tonew understandings. “We have learned to know God more and as youknow Him you grow deeper and deeper into the arms of God and loveHim more because He first loved you.”

Susan Perschbacher Melia 55

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

I think I keep prayer as a golden thread through everything I’m do-ing in my ordinary life and consciousness of God’s presence and Ithank God for my faith. It’s a gift you know. And ask God to con-tinue to strengthen my faith.

As the theory of gerotranscendence suggests, prayer is also a copingbehavior. The elder women religious emphasize that their faith andprayers sustain them during difficult times.

Well, I always feel that prayer does it. But it isn’t prayer wherebyGod is going to magically change the situation. But I feel that I’llbe given the strength and courage to cope with whatever it is. I re-ally believe that.

Thirty-five women (92%) expressed a range of reactions to problems ofgrowing older, including fear of dependency, of disability, and of lossof function. While they share concerns about aging which are similar toother older people, their faith is a support:

Trust in God. To accept it. To accept it. God is very good and thatHe’s going to continue. He’s watched over me all these years andHe’s not going to stop now. God is good. He’s been very good tome all these years.

I think prayer [sustains me]. If I’m having a problem or something,I ask for special help with that. Friends needs prayers or some-thing. Sickness of any kind of problem. I can have the satisfactionof knowing you can pray for them and that it’s going to help.

For some this time of prayer and solitude is a time of preparation fordeath.

Well, the thing that I love about growing old, I know that I’m com-ing closer to the day when I’ll see God face-to-face. It’s being re-united with my family in heaven. That’s the thing I really, it can’tbe too much longer before I’m with them all. And you know, someof our sisters have meant so much to me. I have that feeling [thatthey’re waiting for me]. A great welcome.

56 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Prayer and Solitude Promote Connection

There is evidence that social withdrawal and increased time for soli-tude do not lead to a sense of isolation for these elder women religious.Thirty-six women (94%) feel that elder women religious have a contri-bution to make. Twenty-one (58%) stressed that the biggest contribu-tion they can make is in their prayer and faith: “Praying for conditions inthe world. Praying for one another, for those that are in trouble.”

I think their prayer life. I think their prayer life. I’m sure they’repraying for themselves and the whole world too. And some, even alittle older than I am, I’m amazed the closeness they have to God,the way they’re [close to God] at times.

For twenty-five of the elder women religious (66%) living a good lifemeans including faith and prayer. These women advocate a faith that in-cludes a trusting relationship with God and with others which contrib-ute to fulfillment in late life.

I would like to say live fully every day, open to whatever is tocome. Start every day afresh and live fully. [Be] aware of the pres-ence of God in everything at all times. That takes away so muchanxiety and so much of the hard times that people have to gothrough if they could only know that God is with them in it. Itmakes it so much easier. God doesn’t want our unhappiness. Hewants us to be happy. A lot of people think God sends these things.These are human circumstances. If we could only realize that Godis coping with us and helping us to cope. It makes it so much eas-ier. It’s so important to try to be aware, in the joys and day-to-dayroutines, that God is there and interested in them too. I think it’simportant to think of Him enjoying with us. I tell people to try tojust find ways of being aware of the presence of the Lord in pleas-ant things too. It’s a little bit more positive way of looking at life.

Prayer and faith also sustain these women through connections andsharing with others. They feel supported by God in their relationshipswith family and friends; they are not alone: “My prayer life. And my as-sociation with people. They support and encourage me. We do it to-gether.”

Susan Perschbacher Melia 57

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

What sustains me? Really, knowing that I’m surrounded bypeople who care for me, who pray for me, and who want myhappiness. They’re all around me. My angels. I call them my an-gels.

The majority of these women feel that God is present “all the time.”

He’s always present. He’s here now. He’s always present. He’severywhere. He’s everywhere. He’s present all the time. He’s inthis room. He’s out there. He’s listening to you. Everywhere. It’samazing when you think of it. Everywhere.

God is present in other people.

Well, I think He’s always present to me. But there are some timesonce in awhile, something comes up and you just feel that He re-ally. . . . Whenever you do good, whenever you make somebodyelse happy. When you bring joy to someone else. It’s definitely.As I say, He is present all the time.

They are brought closer to God when they have more time for prayer.

As long as I’ve experienced God’s love, I’ve accepted it. And let it bea touchstone in my life. Helping me. And then I shared it with others.And that others and myself can be moving towards God in love.

Through awareness of God, “He will help you to develop your talentsand lead you where you should go.” God will also be a support in that“whatever He asks of [you] will be accompanied by the strength to doit.” Even in difficult times, when they do not feel God’s presence, theyare sustained by prayer and solitude.

To tell you the truth, I have a sense of God’s presence always. Thatseems presumptuous perhaps, but it is true. There’s always a feel-ing of a real presence of God within me. God is the energizingforce in my life, in my living. I don’t think that you can live with-out having periods of, desert periods I call them. The thing to dothen is just hang on.

58 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Prayer and Solitude Promote Growth and Satisfaction

Through faith these elder women religious continue to grow and tofind reasons for being. As they state, prayer is “not just words, [but] thewhole atmosphere of union with the infinite God.” “I think it’s just myfaith in God. That’s what counts. . . . And you pray for a deeper faith anda deeper trust. Everyday I still pray for more. Cause it’s never, we neverarrive totally.” As the gerotranscendence theory suggests, there is an in-crease in satisfaction in late life solitude.

To be constantly discovering new things about God, about myself,about the world. And to have the energy to stay engaged, and tostruggle to build up the kingdom. [You] get a little bit more hum-ble about what you can do as you get older.

Their faith leads them to believe God will be there for them when chal-lenges are difficult.

Well, God is present to me when I, particularly when I’m at prayerand at mass and also when I’m helping others. And God is presentin others as well as in yourself. When you do something and youfeel it’s a little hard but it turns out ok, you say, “Thanks. Thankyou for that.” And He’s very present to you at that time. And evensometimes when you’re experiencing a difficulty and you say,“Help me. I can’t do this by myself. But with your help I can prob-ably come up with it.”

DISCUSSION

The findings do not resolve the debate between the theories; there ispartial support for each of the gerontological theories. These women re-ligious enter old age, as do most people, with well-formulated beliefsand identities. The elder women religious maintain as much activity aspossible, as long as possible. They value their social relationships. Ofspecial importance are their contributions to others which they continuethrough offerings of prayer on into late life. Yet they also withdraw andslow down. With the slowing down that accompanies aging they aregiven a bonus of time and solitude. They are free to pray and therebydeepen their faith and their relationship with God. Their continuousprayer is a conversation with God who is always present. Their prayer

Susan Perschbacher Melia 59

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

provides contact, stimulates growth through challenge, and is a sourceof contribution.

These women are “positively disengaged.” While the women appearto disengage, voluntarily removing themselves (or being removed)from full-time work and social activity, this is a positive form of disen-gagement. It is positive in that they are not withdrawing with a sense ofloss, but with anticipation for the freedom to pursue an aspect of theirlives that has been important but undernourished over time. While nolonger engaged in the same types and level of activities as they werewhen younger, the women are still engaged through their prayers. Theyare not experiencing isolation and loneliness, but describe their de-creased level of activity as a welcome opportunity for solitude. Theirprayers are evidence of continued connection in their late lives becausethey pray for other people. This is not disengagement at all, but modi-fied activity based on a set of beliefs and values that have been continu-ous themes in their lives. Now they are free to pray when they want,how they want, and with whom they want. The relationship with God isdeeply satisfying, providing the women with support, comfort, and soli-tude, as well as a sense of purpose.

They are neither disengaged, active at the same level as when theywere younger, nor do they display all of the characteristics described inthe theory of gerotranscendence. Even though these women might ap-pear to be a sample to demonstrate gerotranscendence as did Quinnan’s(1997) priests, these data do not support Tornstam’s assertion that thereis a new meta-perspective. While they are more selective in their activi-ties, seeking more solitude and time for prayer, and thus more able tocope with life and to feel satisfied, there is no evidence of an awakeningto a new cosmic consciousness. There is a deepening of the perspectivethat has been their source of meaning and sustenance over the years, afulfillment of lifelong habits and routines. It is not a conversion andturning to new cultural values and beliefs, but the continuation of faithbeliefs and practices cultivated over years. They now have the time andfreedom to devote their attention to God and to prayer. Solitude is a wel-come companion, one that has been sought for years. In their words,you age according to the way you have conducted your earlier life.Aging with meaning and fulfillment does not mean taking on new be-liefs, but instead a deeper appreciation of those that have sustained theperson throughout life.

There are several limitations to this study. In the convenience sam-pling were women who volunteered to be part of an intensive life re-view interview, thus willing to share their life stories with a stranger.

60 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

The bias in this sample is towards women who feel very positive abouttheir lives and who are aging successfully. It is also possible that the re-searchers who rated the responses shared some of the same biases intheir coding. This population of women who have been in religious lifemay be a poor one for examining the theory of gerotranscendence; be-cause they already hold deeply religious convictions, they are less likelyto change to a new meta-perspective. It is also possible that aspects ofgerotranscendence were not fully tapped in this study; some questionsfrom Tornstam’s scale should be incorporated in another study.

This study both partially supports and challenges certain theories andconcepts of gerontology. What has happened to these elder women reli-gious is best described as positive disengagement. These women arechanged; they have modified their social activities, including more timefor prayer, but they are not disengaged. While their behavior in late lifein many ways fits the theory of gerotranscendence, they have not devel-oped a new transcendent meta-perspective. In the solitude they seekthey are collectively and individually more authentic to the themes thathave been important throughout their lives. While they are a uniquegroup of women, their process of relying on established beliefs and pat-terns of meaning in late life perhaps is shared by other older people whomay find time, freedom, and solitude to connect with or re-awaken theirown sources of meaning in late life rather than remain active in the sameways, disengage, or develop a new meta-perspective.

REFERENCES

Bengtson, V. (1969). Adult Socialization and Personality Differentiation: The SocialPsychology of Aging. In J. Birren (Ed.), Contemporary Gerontology: Issues andConcepts. Los Angeles: Gerontology Center, USC.

Cumming, E. M. (1963). Further Thoughts on the Theory of Disengagement. Interna-tional Social Science Journal, 15, 377-393.

Cumming, E. M., Dean, L. R., & Newell, D. S. (1960). Disengagement, a TentativeTheory of Aging. Sociometry, 23(1), 23-35.

Cumming, E. M. & Henry, W. (1961). Growing Old. New York: Basic Books.Freeman, M. (1993). Rewriting the Self: History, Memory, Narrative. London:

Routledge.Hansson, R. O. (1986). Relational Competence, Relationships, and Adjustment in Old

Age. Journal of Personality and Social Psychology, 50(5), 1050-1058.Havighurst, R. J. (1963). Successful Aging. In R. H. Williams, C. Tibbitts, & W.

Donohue (Eds.), Processes of Aging, Social and Psychological Perspectives, Vol. I(pp. 299-320). New York: Atherton.

Susan Perschbacher Melia 61

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Hochschild, A. R. (1975). Disengagement Theory: A Critique and Proposal. AmericanSociological Review, 40, 553-569.

Jacques, M. (1997). Drawing on the Wisdom of SSA Sages. Unpublished Final Paper,Geriatric Pastoral Certificate, Luther Seminary, St. Paul, MN.

Johnson, C. L., & Barer, B. M. (1992). Patterns of Engagement and DisengagementAmong the Oldest Old. Journal of Aging Studies, 6(4), 351-364.

Larson, R., Zuzanek, J., & Mannell, R. (1985). Being Alone Versus Being with People:Disengagement in the Daily Experience of Older Adults. Journal of Gerontology,40, 375-381.

Liang, J., Dvorkin L., Kahana E., & Maxian, F. (1980). Social Integration and Morale:A reexamination. Journal of Gerontology, 35, 746-757.

Lemon, B. W., Bengtson, V. L., & Peterson, J. A. (1972). An Exploration of the Activ-ity Theory of Aging: Activity Types and Life Satisfaction Among In-Movers to aRetirement Community. Journal of Gerontology, 27, 511-523.

Levin, J. & Levin, W. C. (1980). Ageism: Prejudice and Discrimination Against theLiang, J., Dvorkin L., Kahana E., & Maxian, F. (1980). Social Integration and Mo-rale: A reexamination. Journal of Gerontology, 35, 746-757. Elderly, Belmont, CA:Wadsworth.

Maddox, G. L. (1965). Fact and Artifact: Evidence Bearing on Disengagement Theoryfrom the Duke Geriatrics Project. Human Development, 8, 117-130.

Magee, J. J. (1987). Determining Predictors of Life Satisfaction Among Retired Nuns:Report From a Pilot Project.

McAdams, D. P. (1990). Unity and Purpose in Human Lives: The Emergence of Identityas a Life Story. In A. I. Rabin, R. A. Zucker, R. A. Emmons, & S. Frank (Eds.),Studying Persons and Lives (pp. 148-200). New York: Springer Publishing Company.

Melia, S. P. (1999).Continuity in the Lives of Elder Catholic Women Religious. Inter-national Journal of Aging and Human Development, 48(3), 175-189.

Mercier, J. A. & Powers, E. A. (1996). Sense of Control Among Women Religious.Journal of Religious Gerontology, 9(4), 7-26.

Mercier, J. A., Powers, E. A. & Daniewicz, S. C. (1991). Aging Catholic Sisters’ Ad-justment to Retirement. Journal of Religious Gerontology, 8(2), 27-39.

Neugarten, B. L. (1977). Personality and Aging. In J. E. Birren & K.W. Schaie (Eds.), Hand-book of the Psychology of Aging (pp. 626-649). New York: Van Nostrand Reinhold.

Neugarten, B. L. & Havighurst, R. J. (1969). Disengagement Reconsidered in aCross-National Context. In R. J. Havighurst (Ed.), Adjustment to Retirement: ACross-National Study (Chap. 9). Netherlands: Van Gorkum.

Payne, B. P., & McFadden, S. H. (1994). From Loneliness to Solitude: Religious andSpiritual Journeys in Late Life. In L. E. Thomas & S. A. Eisenhandler (Eds.), Agingand the Religious Dimension (pp. 13-27). Westport, CT: Auburn.

Quinnan, E. J. (1997). Connection and Autonomy in the Lives of Elderly Male Celi-bates: Degrees of Disengagement. Journal of Aging Studies, 11(2), 115-130.

Strauss, A. L. (1987). Qualitative Analysis for the Social Sciences. New York: Cam-bridge University Press.

Tornstam, L. (1989). Gero-transcendence: A Meta-theoretical Reformulation of theDisengagement Theory. Aging: Clinical and Experimental Research, 1(1), 55-63.

62 JOURNAL OF RELIGIOUS GERONTOLOGY

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014

Tornstam, L. (1994). Gerotranscendence: A Theoretical and Empirical Exploration.In L. E. Thomas & S. A. Eisenhandler (Eds.), Aging and the Religious Dimension(pp. 203-225). Westport, CT: Auburn House.

Tornstam, L. (1996). Gerotranscendence–A Theory About Maturing into Old Age.Journal of Aging and Identity, 1(1), 37-50.

Tornstam, L. (1997a). Gerotranscendence: The Contemplative Dimension in Aging.Journal of Aging Studies, 11(2), 143-154.

Tornstam, L. (1997b). Gerotranscendence in a Broad Cross-Sectional Perspective.Journal of Aging and Identity, 2(1), 17-36.

Wolf, M. A. (1990). The Call to Vocation: Life Histories of Elderly Women Religious.Journal of Women and Aging, 2(3), 67-79.

Wolf, M. A. (1991). Elder Women Religious: A Phenomenological View. Paper pre-sented at the Gerontological Society of America 44th Annual Meeting.

Susan Perschbacher Melia 63

For FACULTY/PROFESSIONALS with journal subscriptionrecommendation authority for their institutional library . . .

Please send me a complimentary sample of this journal:

(please write complete journal title here–do not leave blank)

If you have read a reprint or photocopy of this article, would you like tomake sure that your library also subscribes to this journal? If you havethe authority to recommend subscriptions to your library, we will send youa free complete (print edition) sample copy for review with your librarian.

1. Fill out the form below and make sure that you type or write out clearly both the nameof the journal and your own name and address. Or send your request via e-mail togetinfo@haworthpressinc.com including in the subject line “Sample Copy Request” andthe title of this journal.

2. Make sure to include your name and complete postal mailing address as well as yourinstitutional/agency library name in the text of your e-mail.

[Please note: we cannot mail specific journal samples, such as the issue in which a specific article appears.Sample issues are provided with the hope that you might review a possible subscription/e-subscription withyour institution's librarian. There is no charge for an institution/campus-wide electronic subscriptionconcurrent with the archival print edition subscription.]

I will show this journal to our institutional or agency library for a possible subscription.Institution/Agency Library: ______________________________________________

Name: _____________________________________________________________

Institution: __________________________________________________________

Address: ___________________________________________________________

City: ____________________Return to: Sample Copy Department,The Haworth Press, Inc.,

10 Alice Street, Binghamton, NY 13904-1580

State: __________ Zip: ____________________

Dow

nloa

ded

by [

Uni

vers

ity o

f T

asm

ania

] at

08:

18 1

3 O

ctob

er 2

014