The Spiritual Dimension of Ageing

If it is true that covers sell books, then this book has been handicapped by the publisher from the outset. Readers must then convince themselves that it is worth spending time reading a lengthy volume about frail older people, authored by an Anglican priest who is also a trained nurse. On beginning to examine the content, some readers might also be deterred by technical discussions about the limitations of various qualitative and quantitative research methodologies.

In fact this is a gem of a book if you allow yourself to overlook what might seem to be some quite reasonable objections. Elizabeth MacKinlay is an Australian who has been conducting research for the last three decades concerning the spiritual needs of frail older people. As she herself has aged over that time, not only does she have empirical data to draw on, but also her own experience of growing older.

One of the key theses in this book is that much of the theory professionals have absorbed about the needs of older people has come from those who have worked with older people born in the early part of the twentieth century. However, with the first of the baby-boomer generation now in their seventies, the life experiences and expectations of the new older generations are often different to their predecessors:

We no longer age the way our parents or grandparents did; we do live in a very different world, physically, socially, economically, technologically, politically and spiritually. Finding new narratives will require openness and willingness to engage across the age groups. Indeed, the new narratives may be fought for through many contending priorities within different societies, as individuals and communities realize that the old narratives no longer provide direction for living and finding meaning. (p. 14)

For example, in terms of religion and spirituality, MacKinlay notes that those now reaching old age are less likely to have attachments to organised religion than generations preceding them. However, as is argued, that does not mean that spiritual needs are any less important. Rather, finding ways of meeting these takes on a new importance as it is no longer possible, if in fact it ever was, to rely on older people having religious beliefs and practices that enable them to engage with the tasks of ageing.

As the capacity to participate in life activities diminishes, the experience of ageing can readily be of growing hopelessness:

[T]here are very few positive rituals specific to older adults. At best, any rituals are closures, such as retirement parties and dinners, or perhaps having to give up a driving licence due to failing sight or other disabilities. Events such as 50th or 60th wedding anniversaries and birthdays are held to recognize the years gone by rather than to mark new beginnings. (pp. 15–16)

MacKinlay’s contention that the spiritual task of old age is to establish the meaning of one’s life has been made by others. However, what I like about MacKinlay’s take is that this does not have to be a sobering experience. Indeed, she lingers over the importance of humour and laughter, and how it is essential that those working with or caring for older people are able to share their delight as they reflect on their lives, and not just empathise about those aspects of life that are remembered with disappointment.

Despite an intended audience of those who work with frail older people, this is perhaps equally relevant to those who have ageing family or friends. There may be sections or pages that you skip over as being less relevant in your situation but, at its most basic, this is a book about recognising the importance of living well, or living as well as possible in difficult circumstances. It reminds the reader of the need for hope—not a hope that is sugar-coated but one that coexists with the messy reality of lives that have been lived in imperfect circumstances.