The Catholic church in the United States of America, undertaken to celebrate the golden jubilee of His Holiness, Pope Pius X. v. 1-3 ...

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Pappi ja Raamattu : Suomen evankelis-luterilaisen kirkon pappien suhde Raamattuun

The Pastor and the Bible: Finnish Evangelical Lutheran Pastors Relationship with the Bible Since 1970s there has been extensive discussion in Finland about questions relating to the interpretation of the Bible. The themes of this discussion have focused on the trustworthiness and authority of the Bible, and the discussion has attracted participation not only from representatives of the Evangelical Lutheran Church of Finland but also from representatives of the academic community. The discussion has resulted in extensive publication on the relation of postmodern theology to the Bible. Despite this debate and the texts that have been produced, there is little empirical data on how Evangelical Lutheran pastors with theological education view the Bible. In the present study, 22 pastors of the Evangelical Lutheran Church of Finland were interviewed about how they defined their relationship with the Bible. The interview material was analyzed by means of data-based content analysis. The analysis showed, first, that the pastors viewed the Bible as a mirror of the spiritual growth that they had experienced in the past. Second, the Bible was viewed as a source in the interpretation of matters of faith. The third theme concerned the pastors key experiences in their relationship with the authority of the Bible. The time periods that were significant in defining pastors spiritual growth and past perspective on the Bible included childhood, youth, the period of theological education, and the time spent as a pastor. In childhood, the Bible was part of the spiritual atmosphere of the home, and parents and grandparents made a crucial contribution to the child s emerging view of the Bible. In childhood, the Bible was essentially the Old Testament and its exciting stories. In youth, reading the Bible became more personal, and the teachings of Jesus began to take on a more central role. In youth, most of the interviewees had strong experiences of faith and began to view the Bible as an absolute and divine source of dogma. The period of theological studies meant a change in their relationship with the Bible and particularly, revelation of the human aspects of the Bible. These changes were associated with a deepening of belief in the Bible and also a painful crisis in questions related to the trustworthiness of the Bible. For many of the interviewees, their relationship with the Bible changed also when they started their work as pastors. When faced with a call to work as a pastor, the interviewees created a synthesis of the secure faith that they had experienced in their childhood and the more critical views with which they had become acquainted during their theological education. Pastorhood meant the beginning of public teaching of the Bible. The interviewees felt that, in this new role, they discovered again - but now in a deeper sense - the trustworthiness in the bible that they had experienced during their childhood. Based on the interviewees experiences during the periods mentioned above, five different interpretations were formed regarding how the interviewed pastors viewed their past relationship with the Bible. These interpretations were detachment from literal interpretation of the Bible (1), changes in their relationship with the Bible arising from experiences of faith (2), a slow process during which their relationship with the Bible became more human (3), overcoming hardships (4), and no change in their relationship with the Bible (5). In interpretations 1-3, the past was described as a linear development and journey towards a more coherent relationship with the Bible. Interpretations 4-5, in turn, reflected a desire to detach oneself from the perspectives of linear development and change and, instead, emphasize the immutable and process-like nature of one s relationship with the Bible. Concerning the Bible as a source in matters of faith, a conspicuous aspect of the interviews was that all pastors wanted to disconnect themselves from a fundamentalistic view of the Bible, regarding this as an intellectually dishonest relationship with the Bible. On the other hand, none of the interviewees supported a totally relativist view of the Bible. Instead, all interviewees regarded the Bible as a vital source for both them and the Evangelical Lutheran Church. Between the two poles of extremely fundamental and extremely relativistic views, four different categories of viewing the Bible emerged from the interviews: absolute truth (a), a book about the message of salvation (b), a book about holiness and generous love (c), and a source of inspiration (d). The views in categories (a) and (b) emphasized the divine nature of the Bible. According to the pastors who expressed these views, the Bible contains a clear and trustworthy message of God. The views in categories (c) and (d), in turn, emphasized the human aspects of the Bible. The pastors who expressed these views regarded the Bible as a collection of books that was born in a specific historical and cultural context and includes material characteristic to this time. Due to the time-bound nature of the Bible, each generation has to update its view of the Bible. The views in categories (c) and (d) arose from human reality. Comparisons of the views in the different categories indicated that despite their obvious differences, they also shared some common features. The views in categories (a) and (d) shared the common feature of absoluteness, which was seen in category (a) as an emphasis on dogmatism and in category (d) as an emphasis on rationalism. The views in categories (b) and (c), in turn, shared the common feature of a flexible and dynamic relationship with the Bible. The key experiences that appeared to characterize pastors relationship with the authority of the Bible were a joy that arises from self-evidence, awakening to confusion, fear of openness, falling back upon paradoxes, and new confidence. These experiences reveal the circular nature of the process that was common to all interviewees interpretation of their relationship with the Bible. That is, the interviewees experiences of their relationship with the Bible seem to go through a circular process that is activated again and again in new life events. It is like a journey from self-evidence towards critical questions and again back to new confidence. The interview material showed, hence, that relationship with the Bible are characterized by a process that involves experiences of trust, questioning and new trust. The present study brings out the multifaceted reality of pastors relationship with the Bible. The study breaks down contradictions between conservative and liberal views of the Bible by showing how representatives of these opposing poles share commonalities in their attitudes. The study points to a close association between an individual s life history and his or her relationship with the Bible, and lays the groundwork for future studies to investigate the relation between personality and view of the Bible.

Casta meretrix. Acerca de la traducción y aplicación eclesiológica frecuente de una expresión patrística

Resumen: Muy a menudo se escucha hablar de la Iglesia como santa y prostituta o como santa y pecadora, invocando como argumento decisivo que los Santos Padres decían que la Iglesia es una casta meretrix. Algún que otro teólogo lo pone por escrito sin citar la fuente; lo mismo dice algún predicador. Según parece, este testimonio patrístico cuadraría para poder hablar de los pecados de la Iglesia. Ahora bien, respecto a esta fórmula lo primero que hay que señalar es que se trata de un hapax de la literatura patrística, sólo se encuentra una vez en San Ambrosio. La figura retórica utilizada indica algo insólito que el lector moderno debe tratar de entender. Sobre todo, porque para quien acuñó la frase, lejos de aludir a algo pecaminoso, quiere indicar la santidad de la Iglesia. El artículo presenta la reflexión eclesiológica de este padre de la Iglesia que lo lleva a expresarse de esa manera y, a la vez, invita a situar en su contexto y en sus perspectivas concretas las afirmaciones patrísticas para traducirlas, interpretarlas y relacionarlas con nuestro modo de plantear los problemas.

De curas, frailes y monjas: disciplina y regulación del comportamiento del clero en el obispado de Calahorra, 1500-1700

25 p.

Företagshälsovårdare

ÅBO AKADEMI UNIVERSITY Faculty of Education and Welfare Studies Author: Helena Nyman Supervisor: D.Sc. (Health Care), RN Jessica Hemberg Master´s Thesis The vision of caring – Occupational healthcare nurses experiences of fulfilling their ethical values CARING SCIENCE Keywords: Ethics, nursing, nursing ethics, healthcare, values April 2016 Number of pages: 53 Appendices: 5 The purpose of this study is to reach an understanding of what ethos is in an occupational healthcare context. The study seeks answer to the following questions: 1. What is ethos in an occupational healthcare context? 2. What does it mean for occupational healthcare nurses to fulfill their inner ethos in a healthcare context controlled by economic demands of gain and efficiency? The main concept in this study is ethos as Eriksson describes it in her caritative theory of caring. Ethos is associated with ethics and reflects the fundamental assumptions that we have about the human being´s holiness and dignity and about the inviolability of life. The empirical part of the study consists of focus interviews with four occupational healthcare nurses. The study uses hermeneutical reading as an interpretation method, and presents the results of the study in six theses reflecting these against both recent research and the theoretical background. The results of the study show that ethos in occupational healthcare has to do with justice, honesty and faithfulness. These concepts are common to nurses in different nursing contexts. Ethos is not primarily profession-bound but is something universal, and eternal in the human being´s way of being and becoming. The study shows that ethos is a way of being, openness and a way of existing in love. To fulfill ethos in an occupational health context means to choose ethos continuously and courageously for the sake of the patient and the good, even if it involves a struggle or a sacrifice.

Believing in belief : the modernist quest for spiritual meaning (Croyer en croyance : la quête moderniste pour le sens spirituel)

Cette thèse défend l’idée que plusieurs auteurs modernistes ont utilisé des concepts centraux à la croyance religieuse traditionnelle afin de préconiser le changement social. Au lieu de soutenir l'hypothèse de la sécularisation, qui prétend que les modernistes ont rejeté la religion en faveur d'une laïcité non contestée, j'argumente en faveur de ce que j'appelle « la spiritualité moderniste, » qui décrie une continuité intégrale des concepts spirituels dans l'agitation de la période moderniste qui a déstabilisée les institutions qui avait auparavant jeté les bases de la société Occidentale. En me basant sur les écrit de Sigmund Freud, William James et Émile Durkheim concernant les fins poursuivis par la religion, je développe cinq concepts centraux de la croyance religieuse que les modernistes ont cherché à resignifier, à savoir la rédemption, la communauté, la sacralité, le spectre, et la liturgie, et, dans chaque cas, j'ai montré comment ces catégories ont été réinterprétées pour traiter des questions considérées comme essentielles au début du vingtième siècle, à savoir ce que l’on identifie aujourd’hui comme le féminisme, l'écologie, la biopolitique, les crises, et le rôle du poète. Le chapitre I se concentre sur la rédemption par le féminin telle qu’on la trouve dans le recueil de vers de H.D. portant sur la Seconde Guerre mondiale, Trilogy (1944-1946), qui projette un certain espoir grâce à un mélange synchrétique de Christianisme, de mythes anciens, d’astrologie, et de psychologie. Mon deuxième chapitre discute de The Grapes of Wrath (1939) de John Steinbeck, qui élargit le rôle de la communauté en avançant une écologie universelle qui concevoit tous les gens comme étant intimement liés entre eux et avec le monde. Le chapitre III traite de la notion du sacré dans The Light in August (1932) de Willam Faulkner et Nightwood (1936) de Djuna Barnes, qui préconisent une foi privatisée qui accentue l'illégitimité des concepts de sacralité et de pollution en élevant des individus qui sont marginalisés biopolitiquement. Le chapitre IV cherche à comprendre le retour des morts, et je soutiens que le topos a été utilisé par les modernistes comme un symbole de crises sociales; le chapitre enquête d'abord sur “The Jolly Corner” (1908) de Henry James, que j'ai lu comme la séquence rêvée d'un homme faisant face à son propre spectre, Ulysses (1922) de James Joyce, où Stephen Dedalus est hanté de façon répétée par le spectre de sa mère, et Mrs. Dalloway (1925) de Virginia Woolf, qui se concentre sur le motif caché de la Fête des Morts. Ma cinquième section traite de la liturgie, la langue poétique utilisée pour les rites religieux, dans la première poésie de Wallace Stevens, qui conçoit le rôle du poète comme une vocation de l'imagination.

Growth of transcendental meditation: a sociological study

Sociology, in concerning itself with methodology and cultural determinism,may have overlooked the value of human experience in determining social action. We feel that the structural-functionalist point of view is not mutually exclusive with that of symbolic interaction theory. The field of collective behavior has not adequately explained a certain incidence of human activity called Transcendental Meditation. This paper will define Transcendental Meditation in sociological terms and explore its growth in terms of structural-functionalism,as well as in terms of the symbol-making faculty of human experience. In the first chapter, the author will state his biases and background as well as the problem and purpose of the paper. In the second chapter, Transcendental Meditation will be defined through an explanation of its concepts in sociological terms. A view of the TM program will also be reported. Following this in the third chapter, the origins of TM will be discussed~showing its basis to be in a tradition of Indian gurus and following its development in the United states until the present. The history of TM will proceed through biography of leading figures, with special mention of innovations in the TM institution of teaching and events in the growth of the 'movement' of TOO that are of key importance. Having set down the history of TM, in the fourth chapter we will discuss TM in terms of various sociological models. We will try to identify TM as either a social movement; a charismatic organization or a bureaucracy. In the fifth chapter we will look more closely at the structure of the organization that teaches TM in regard to its own functioning; that is, compliance, communication, socialization and recruitment, and also in regard to its relationship with national institutions, such as military, industry, religion, and government. Finally, we will explore TM in terms of individual and group goals and offer an explanation defining the growth of TM. Throughout-the paper, sociological perspectives will be applied to phenomena that exist in the society today. It is not within the scope of this paper to verify all the sociological implications and appraisals offered. It is hoped that this will not invalidate the ensuing discussion. It is also hoped that this paper will expand the horizons of sociology and offer some direction in future studies of collective behavior. If this is accomplished, the author will be gratified and indebted to his teachers. If not the author takes full responsibility. This paper is dedicated therefore to Mr. Birge, Mr Morrione, Mr. Geib as well as to my parents who have encouraged me, my friends whom I have interviewed, and to His Holiness, Maharishi Mahesh Yogi whose teaching has uplifted hundred of thousands of people in the world and may bring about the development of new thresholds of peace and prosperity for mankind.

Empresas como agentes de benefício para o mundo: reflexão sobre visões de futuro no Brasil

O objetivo desta pesquisa consistiu em explorar os fatores comuns das visões de futuro de três segmentos da comunidade paulistana (executivos, empreendedores sociais e pensadores), especialmente no que diz respeito às possíveis alianças cooperativas entre o mundo dos negócios e a sociedade como um todo, como também as estratégias utilizadas para concretizá-las. Indagamos se, com suas experiências de vida, os sujeitos entrevistados protagonizavam suas visões de futuro; quais eram os aspectos em comum dessas visões referentes ao futuro e ao futuro dos negócios; as estratégias utilizadas para concretizar essas visões comuns, percebidas como positivas, e de que maneira podiam contribuir para o desenvolvimento de uma relação cooperativa entre os negócios e a sociedade. Utilizamos 30 entrevistas (10 em cada segmento), em amostra acidental, gravadas e, posteriormente, submetidas a uma análise segundo o referencial da Psicologia Social de Enrique Pichon-Rivière, incluindo alguns dos indicadores do processo interacional (cooperação, comunicação e telecomunicação) e da reação dos entrevistados e entrevistadores com relação aos conteúdos aplicados (transferência e contratransferência). Baseamo-nos no protocolo de Investigação Apreciativa do projeto "Business as an Agent of World Benefit" da Weatherhead School of Management e conceitos convergentes com o referencial adotado no que se refere ao interjogo entre o homem e o mundo, o protagonismo, o contar histórias, o projeto como planejamento de futuro e a criação de novas metáforas. Com relação ao futuro imaginado, encontramos como resultado unânime a preocupação com o meio ambiente, a mudança de valores (com a revisitação da noção de bem-estar, as “mortes subjetivas” por preconceito, o acolhimento expandido aos profissionais da saúde e a saúde como valor); a interconexão (presente no mundo contábil, nos modelos econômicos equitativos, na visão do administrador como estadista, na integração entre o “dentro e fora do negócio”, na consciência da riqueza como medida global e não individual, na ética, no voluntariado por consciência, no cuidado com o ambiente, consigo mesmo, com o outro e com a vida e a morte); coerência, vínculo e escuta (com foco na qualidade das relações e não na tecnologia, no honrar o próximo, no compartilhamento de experiências, na mão dupla entre negócios e comunidade, no bom trato para com as crianças e adultos), inclusão/exclusão (com a criação de espaços públicos intencionalmente inclusivos e a real inclusão dos excluídos na empresa); a educação (através do raciocínio que lide com a linearidade vigente e estimule pensar na complexidade, do reconhecimento de aspectos saudáveis e construtivos no cotidiano, e da formação que abrange gerentes, empreendedores e comunidade, incluindo conhecimento, ética e gratidão); interioridade (alma do negócio, intuição, transcendência como diferencial influindo em uma nova percepção de lucro, sacralidade da vida, encontro consigo próprio); lucro (revisão desse conceito com foco na vida, no bem-estar, no enraizamento das pessoas); consumo/consumidor (com relação à mudança na forma de analisar investimentos inteligentes, uma nova visão de pobreza); longo prazo (ligado à sustentabilidade, à autovalorização das pessoas e à educação dos funcionários). Há muitas estratégias atuantes nos diferentes segmentos, as pensadas são: a intencionalidade de inclusão em espaços públicos por diversos agentes, a revisão do conceito de bem-estar, os benefícios compartilhados, a inclusão mais precoce do jovem no mundo dos negócios e não como forma de exploração, o incentivo às atitudes de liderança nos jovens para o novo mundo e o longo prazo, como tema a ser mais aprofundado. Quanto à relação entre negócios e sociedade parece não haver clareza entre os segmentos quanto ao papel desempenhado pelas empresas, pelas ONGs e pelas comunidades. Surgem pontos como a necessidade da expansão de idéias inovadoras por meio de instituições sem fins lucrativos, do fortalecimento da sociedade civil, de um novo conceito de organização social, das ONGs não serem mais necessárias, das comunidades solidárias como instituições de direito e da ampliação do sentido da responsabilidade social estendido ao ecossistema.

Postharvest characteristics and treatments to overcome latex exuded from cut flowers of lotus

Lotus (Nelumbo nucifera Gaertn.) is a perennial herbaceous aquatic ornamental plant with potential to be used as a new cut flower for the Brazilian ornamental market. It shows exotic and attractive flowers and has a strong market appeal, once it is known as a symbol of purity, holiness and immortality. However, flowers have a short-vase life. Lotus flower stem exudes a large quantity of sticky milky sap from the cut surface, which is produced in laticifers, spatially associated with both xylem and phloem. It has been reported that latex coagulates on the cut surface preventing or reducing water absorption and reducing flowers' vaselife, requiring treatments to stop the flow of latex. The objective of this study was to report observations of lotus postharvest characteristics and evaluate treatments to overcome latex flow. The experiment was conducted as a complete randomized design with three replications of four stems in each vase and eight treatments; a control (distilled water), pretreatment of cut stem-ends with hot water (40° C/1 minute), boiling water (3 seconds), isopropyl alcohol 90% (10 minutes) or citric acid (pH = 2.8/1h) and, maintenance of stems in a holding solution of Tween® 20 (0.01%), citric acid (200 mg L-1) or Tween® 20 (0.01%) plus citric acid (200 mg L-1). Treatments had no significant effect on flowers vaselife which was only about three days, although isopropyl alcohol, hot and boiling water completely stopped latex flow. Cut stem-ends pretreated with citric acid (pH = 2.8/1 h) showed a significantly higher relative water content of petals compared to others treatments. The senescence symptom of lotus cut flowers was mainly characterized by abscission of turgid petals and dehiscence of stamens without any visual change of petal color and brightness.

Vivências de pacientes com câncer em cuidados paliativos e o significado da espiritualidade

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

A Santidade nas Hagiografias de Venâncio Fortunato

We chose to do a quick presentation about the authenticity of hagiographies of Venantius Fortunatus. Then began a debate on the concept of holiness and medieval saint. After this discussion, which this author worked with two main models of holiness: the acetic-monastic and episcopal. The first model is present in hagiographies devoted to Patern and Radegund. In these descriptions abound this lifestyle choice: the pursuit of withdrawal from the world, the martyrdom, miracles and temptations related to this kind of choice. However, their hagiographies have, in most cases, the model of episcopal sanctity. In this model, the sanctity appears as a condition for becoming a bishop, and more, the miraculous virtue is clearly a feature of such positions.