Challenging the discourses of loss: A continuing sense of self within the lived experience of dementia

Ames S. (2016). What happens to the person with dementia? Journal of Religion, Spirituality and Aging, 28, 118–135.

Anderson L. (2006). Analytic autoethnography. Journal of Contemporary Ethnography, 35(4), 373–395.

Aquilina C. Hughes J. C. (2006). The return of the living dead: Agency lost and found? In Hughes J. C. Louw S. J. Sabat S. R. (Eds), Dementia. Mind, meaning and person (pp. 143–161). Oxford, UK: Oxford University Press.

Baars J. (2012). Critical turns of aging, narrative and time. International Journal of Ageing and Later Life, 7(2), 143–165.

Baldwin C. Estey J. (2015). The self and spirituality: Overcoming narrative loss in aging. Journal of Religion & Spirituality in Social Work: Social Thought, 34(2), 205–222.

Brown W. S. (1998). Cognitive contributions to the soul. In Brown W. S Murphy N. Newton Maloney H. (Eds), Whatever happened to the soul? Scientific and theological portraits of human nature (pp. 99–125). Minneapolis, MN: Augsburg Fortress.

Bryan J. (2016). Human being. Insights from psychology and the Christian faith. London, UK: SCM Press.

Bryden C. (2002). A person-centred approach to counselling, psychotherapy and rehabilitation of people diagnosed with dementia in the early stages. Dementia, 1(2), 141–156.

Bryden C. (2005). Dancing with dementia. London, UK: Jessica Kingsley Publishers.

Bryden C. (2012). Who will I be when I die? (Revised ed.). London, UK: Jessica Kingsley Publishers.

Bryden C. (2015a). Before I forget. Melbourne, Australia: Penguin Random House Australia.

Bryden C. (2015b). Nothing about us, without us. London, UK: Jessica Kingsley Publishers.

Bryden C. (2016). A spiritual journey into the I-Thou relationship: A personal reflection on living with dementia. Journal of Spirituality, Religion and Aging, 28(1–2), 7–14.

Bryden C. MacKinlay E. (2002). Dementia – A spiritual journey towards the divine: A personal view of dementia. In MacKinlay E. (Ed.), Mental health and spirituality in later life (pp. 69–75). New York, NY: Haworth Pastoral Press.

Clandinin D. J. Roziek J. (2006). Mapping a landscape of narrative inquiry: Borderland spaces and tensions. In Clandinin D. J. (Ed.), Handbook of narrative inquiry: Mapping a methodology (pp. 35–75). Thousand Oaks, CA: Sage.

Clark P. G. (2001). Narrative gerontology in clinical practice: Current applications and future prospects. In Kenyon G. Clark P. de Vries B. (Eds), Narrative gerontology: Theory, research, and practice (pp. 193–214). New York, NY: Springer Publishing Company.

Crites S. (1971). The narrative quality of experience. Journal of the American Academy of Religion, XXXIX(3), 291–311.

Damasio A. R. (2010). Self comes to mind. New York, NY: Pantheon Books.

Ellis C. Bochner A. P. (2000). Autoethnography, personal narrative, reflexivity: Researcher as subject. In Denzin N. K. Lincoln Y. S. (Eds), Handbook of qualitative research (pp. 733–768). New York, NY: Sage.

Green J. B. (2008). Body, soul, and human life (studies in theological interpretation): The nature of humanity in the Bible. Grand Rapids, MI: Baker Academic.

Hauerwas S. Jones L. J. (1989). Why narrative? Readings in narrative theology. Grand Rapids, MI: Wm. B. Eerdmans Publishing.

Keck D. (1996). Forgetting whose we are. Alzheimer’s disease and the love of god. Nashville, TN: Abingdon Press.

Kitwood T. (1997). Dementia reconsidered. Maidenhead, UK: Open University Press.

McFadden S. H. Ingram M. Baldauf V. (2000). Actions, feelings and values: foundations of meaning and personhood on dementia. In Kimble M. A. (Ed.), Viktor Frankl’s contribution to spirituality and aging (pp. 67–86). New York, NY: Haworth Pastoral Press.

MacIntyre A. (1981). The virtues, the unity of a human life and the concept of a tradition, After virtue (pp. 190–209). Notre Dame, France: University of Notre Dame Press.

Moen T. (2006). Reflections on the narrative research approach. International Journal of Qualitative Methods, 5(4), 56–69.

Murphy N. (1998). Nonreductive physicalism: Philosophical issues. In Brown W. S Murphy N. Newton Maloney H. (Eds), Scientific and theological portraits of human nature. (pp. 127–148). Minneapolis, MN: Augsburg Fortress.

Murphy N. (2006). Bodies and souls, or spirited bodies? (Current issues in theology). New York, NY: Cambridge University Press.

Neibuhr H. R. (1941). The story of our life, the meaning of revelation. New York, NY: MacMillan.

Post S. (2006). Respectare: Moral respect for the lives of the deeply forgetful. In Hughes J. C. Louw S. J. Sabat S. R. (Eds), Dementia. Mind, meaning and person (pp. 223–234). Oxford, UK: Oxford University Press.

Reinders H. S. (2008). Receiving the gift of friendship: Profound disability, theological anthropology, and ethics. Grand Rapids, MI: Wm. B. Eerdmans Publishing.

Sabat S. R. (2001). The experience of Alzheimer’s disease: Life through a tangled veil. Oxford, UK: Blackwell.

Sabat S. R. Gladstone C. M. (2010). What intact social cognition and social behavior reveal about cognition in the moderate stage of Alzheimer’s disease: A case study. Dementia, 9(1), 61–78.

Sabat S. R. Lee J. M. (2011). Relatedness among people diagnosed with dementia: Social cognition and the possibility of friendship. Dementia, 11(3), 315–327.

Swinton J. (2011). Being in the moment. Developing a contemplative approach to spiritual care with people who have dementia. In Jewell A. (Ed.), Spirituality and personhood in dementia (pp.175–185). London, UK: Jessica Kingsley Publishers.

Swinton J. (2012). Dementia: Living in the memories of God. Grand Rapids, MI: Wm. B. Eerdmans Publishing.

Tillich P. (1969). The courage to be. London, UK: Collins.

Zizoulas J. D. (1975). Human capacity and human incapacity: A theological exploration of personhood. Scottish Journal of Theology, 28(5), 401–444.