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Background: Previous studies showed that lay people see modernization as a threat to social fabric because it will make people less warm and moral. The purpose of this paper is to describe lay people's understanding of the effects of different types of modernization. Specifically, we checked how social, economic, technological and conventional development are expected to influence communion, agency and well-being in the future society. Methods: We conducted three cross-sectional studies using online surveys. Prolific participant pool users over 18 years of age that held Canadian citizenship and resided in Canada were eligible to take part in the study in exchange for financial compensation. T-tests and linear regression analyses were conducted using SPSS statistical package. Results: Participants expected that people in future society will have lower well-being than today. Technological modernization was expected to decrease communion and well-being but increase agency in the future, while social modernization was expected to strengthen societal communion, agency and well-being. Conclusion: Lay people believe that different types of modernization will have different effects on society. Whereas technological progress is viewed ambivalently, social development is seen as uniformly positive for well-being of society. In order to counter pessimism about the future, policy makers should focus on social development while striving to mitigate negative social aspects of technological advancements. [ABSTRACT FROM AUTHOR]

After reflecting on the issue of (safe) water in the context of SDG 6 with the support of the most recent scientific data, the present study provides clear theological reasoning based on insights developed within the Eastern Orthodox tradition, such as ontological interconnectedness, deep incarnation, and cosmic liturgy towards an eco-ethos which can contribute to sustainable environmental development. [ABSTRACT FROM AUTHOR]

The document of the International Theological Commission, "Synodality in the Life and Mission of the Church" (2018), sanctions an idea that has been gaining ground in recent decades: synodality is a structural dimension of the church. This essay assesses the biblical foundation that this document offers in terms of this constitutive rather than operational understanding of synodality. To fit all the theological pieces of the synodality puzzle together and give them biblical consistency, this article takes two steps. The first focuses on exploring the theological welding between the church understood from the Trinitarian Mystery (LG 1–8) and the church as the people of God (LG 9–17). Second, this propaedeutic operation builds a solid framework that allows us to justify why the ITC document brings up certain biblical quotations, to fit them into a coherent reflection and at the same time to present other passages that are absent in the document. [ABSTRACT FROM AUTHOR]

Abstract Background Previous studies showed that lay people see modernization as a threat to social fabric because it will make people less warm and moral. The purpose of this paper is to describe lay people’s understanding of the effects of different types of modernization. Specifically, we checked how social, economic, technological and conventional development are expected to influence communion, agency and well-being in the future society. Methods We conducted three cross-sectional studies using online surveys. Prolific participant pool users over 18 years of age that held Canadian citizenship and resided in Canada were eligible to take part in the study in exchange for financial compensation. T-tests and linear regression analyses were conducted using SPSS statistical package. Results Participants expected that people in future society will have lower well-being than today. Technological modernization was expected to decrease communion and well-being but increase agency in the future, while social modernization was expected to strengthen societal communion, agency and well-being. Conclusion Lay people believe that different types of modernization will have different effects on society. Whereas technological progress is viewed ambivalently, social development is seen as uniformly positive for well-being of society. In order to counter pessimism about the future, policy makers should focus on social development while striving to mitigate negative social aspects of technological advancements.

Copyright of Contemporary Accounting Research is the property of Canadian Academic Accounting Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Prior studies have demonstrated the detrimental effects of social exclusion on an individual's self-perception. Nonetheless, existing literature has predominantly focused on its impact on global self-esteem, often neglecting the nuanced effects of various reasons for social exclusion on distinct dimensions of self-evaluation, such as agency and communion. Based on the Big Two model perspective, the present research aims to examine the differential impacts of social exclusion on the distinct dimensions of self-evaluation, namely agency and communion, considering the reasons for social exclusion. It is hypothesized that social exclusion affects different facets of self-evaluation—agency and communion—depending on the context of exclusion. Study 1 identified negative correlations between perceived social exclusion and self-evaluation measures through questionnaires, including global self-esteem and the self-concepts of agency and communion, within a sample of 483 participants (283 females). Studies 2a (n = 93; 75 females) and 2b (n = 91; 66 females), which employed a recall paradigm to manipulate social exclusion in the domains of communion and agency, respectively, revealed that communion exclusion diminished communal self-evaluation, and agency exclusion significantly reduced both agentic and communal self-evaluation. These findings highlight the necessity of distinguishing various types of social exclusion and their distinct effects on the dimensions of self-concept. The research has important implications for the development of interventions aimed at enhancing individual psychological well-being and promoting inclusive social environments. [ABSTRACT FROM AUTHOR]

This study demonstrates that perceived accounting information reliability is biased by the information user's assessments of the information provider's narcissism as well as the user's own narcissism levels. We examine the specific subtypes of user narcissism driving these biases. Ninety-nine business professionals acting as information users read a simulated interview with an information provider (a corporate accountant) focused on a possible revenue misstatement and then assessed the perceived reliability of the information. We also examined the influence of perceived provider communion on reliability assessments. Consistent with narcissistic tolerance, information reliability assessments were higher when both the user and provider were higher in agentic narcissism. Consistent with narcissistic hypocrisy, assessments were lower when both the perceiver and provider were higher in antagonistic narcissism. Also, perceived provider communion was positively associated with reliability assessments. We discuss the theoretical and practical significance of these findings for future management accounting research and practice. Data Availability: Data are available from the first author. JEL Classifications: M41. [ABSTRACT FROM AUTHOR]

This study uses polynomial regression and response surface analyses to investigate the joint effects of agentic and communal goals on bullying and the moderating role of prosocial strategies. The sample included 917 adolescents (Mage = 13.54, SD = 1.02) from rural, suburban, and urban areas in China. The findings revealed that higher agentic and lower communal goals were associated with a linear rise in bullying. Surprisingly, when both social goals were higher simultaneously, bullying followed an inverted U-shaped pattern. Furthermore, prosocial strategies moderated the joint effects of the two social goals. Adolescents who are more likely to use prosocial strategies do not show significant changes in bullying when both goals are at a higher level. In contrast, those who are less likely to do so show a linear rise in bullying, regardless of changes in social goals. This study improves our understanding and intervention of bullying behavior, emphasizing a non-pathological perspective. [ABSTRACT FROM AUTHOR]

Communion and agency are two essential dimensions for understanding personality traits. This study comprised 49 in-depth interviews and three focus groups with experienced social workers in China to address the following research questions: (1) What is the orientation of Chinese social workers towards communion and agency? (2) What challenges do they encounter in their daily practice? (3) How do they interpret and utilize agency in coping with these challenges? The findings revealed three main themes: (a) Participants demonstrated a clear preference for communion over agency, reflecting a strong orientation towards social concern; (b) The professional challenges faced by participants varied significantly across career stages, with distinct requirements for agency at each stage; and (c) Participants’ understanding of agency was primarily rooted in professional competence. At different career stages, participants displayed varying levels of professional competence and agency, both of which were essential for addressing social concerns and developing strategies for long-term professional survival. The study suggests that social workers need to balance social concerns with individual development, view social work rationally as an ordinary job, and focus on enhancing both their professional competence and personal agency to achieve their aspirations.

This study delves into gender stereotypes among young people in Kosovo and Albania, emphasizing cultural differences that are often overlooked in research. The study involved 412 students from Kosovo and 255 students from Albania who were surveyed using the Qualtrics Platform. Students rated the desirability of agentic and communal traits for men, women, and themselves. Results showed that males associated agentic traits with other males, while females associated communal traits with females. Females were still primarily associated with caring and communal roles, while males dominated achievement-oriented, agentic roles. Although some relaxation of gender stereotypes was observed, these findings highlight the need to address deeply ingrained gender stereotypes through transformative programmes that promote a more balanced and inclusive societal framework. Such programmes would encourage the participation of young males and females alike for a more equitable society.

IntroductionThe goal of this study was to develop a self-report scale measuring the teacher’s interpersonal behavior in teacher-child dyads in elementary schools and to provide evidence of the scale’s validity. Using the framework of interpersonal theory, the Questionnaire on Dyadic Interpersonal Teacher Behavior (DITeB) models teacher behavior in an interpersonal circumplex that allows for the simultaneous analysis of teacher behavior along the two orthogonal dimensions of communion (warmth) and agency (guidance, monitoring).MethodsWe analyzed 440 dyadic teacher-child relationships derived from 88 teacher reports. Teachers rated the 20 items (8 scales) of the DITeB to describe their interpersonal behavior towards a child. To test the scale’s structural validity, we conducted confirmatory circumplex structural analyses. To test the scale’s construct validity, we used teachers ‘descriptions of relationship quality (closeness, conflict, dependency), and of their child related emotions (enjoyment, anger, anxiety). In addition, teachers reported on the child’s academic performance (numeric grades), as well as their professional beliefs about heterogeneity and self-efficacy for adaptive teaching, data which were used for further construct validation.ResultsWe obtained empirical support for both structural and construct validity of the DITeB. Teacher interpersonal behavior correlated significantly with perceived relationship quality and emotions: high relationship quality and positive emotions were associated with high communion and low agency, whereas low relationship quality and negative emotions were associated with low communion and high agency, supporting construct validity. Additionally, as child’s academic performance improved, teachers’ agency decreased. Towards different groups of children, teachers’ interpersonal behaviors varied systematically based on their professional beliefs: teachers with strong heterogeneity beliefs tended to be more communal towards low-performing children compared to high-performing children. Moreover, teachers with strong self-efficacy towards adaptive teaching adjusted their agency more flexibly according to children’s performance in school, further supporting the construct validity of our instrument.DiscussionWe discuss how our instrument enriches the spectrum of existing scales on interpersonal teacher behavior. By focusing dyadic specific teacher behavior, the DITeB allows examining the extent to which the teacher adapts their behavior to child characteristics (adaptive teaching), and the effect of teacher behavior on child outcomes.

The stereotypes content model indicates that two traits (i.e., warmth and competence) govern individuals' impression formation. The great variety of research that has used this theory since the early 2000s leads to a need for a structured overview of prior findings. The goal of this study is to provide a concise map of research streams and present a research agenda. We conducted a systematic literature review of 955 articles. A bibliographic coupling analysis showed four clusters, i.e., (1) the general theoretical foundations of the SCM, (2) the societal impact of key stereotypes (with emphasis on gender), (3) research in clinical psychology and child development, and (4) marketing. Taking a closer look at research in marketing (using co-occurrence analysis), six research streams were identified, including research on branding, country-oforigin, front-line service providers, prosocial consumer behavior, perception of endorsers, and, more recently, on artificial intelligence (AI). The review presents key findings and research gaps across these topics. Finally, we reviewed the few articles that, although not falling into these streams, opened important research veins. This process provided the essential information to present a promising and complete research agenda, to continue building knowledge with impactful implications in different contexts. [ABSTRACT FROM AUTHOR]

The ideas of the Orthodox theologian Bishop John Zizioulas (1931-2023) particularly focus on trinitarian ecclesiology. For him, the Trinity consists of Persons in communion, and the nature of God himself is relational. Trinitarian unity is therefore the prototype, and the Church is its reflection. The essence of the Church is communion, which results from the fact that the Trinity is communion. Zizioulas' view of the Church is steeped in a trinitarian perspective. Zizioulas pointed out that the Church is based on the double divine economy: the work of Jesus Christ and the work of the Holy Spirit. The relationship of the Holy Trinity with the Church also has consequences for the structure of the Church. In this way, the Church becomes hierarchical in the sense in which the Holy Trinity itself is hierarchical: because of the specificity of the relationship. Becoming a person means breaking down the barriers of individualism and entering into communion life. This is realized in the Church through Baptism and Eucharist. The aim of the article is therefore an attempt to present and evaluate John Zizioulas' concept of trinitarian ecclesiology. [ABSTRACT FROM AUTHOR]

The article presents the results of the author's pastoral-theological thesis Synodality and a Mission of the People of God: a Transformation of Pastoral Practice in the Diocese of Brno as a Response to the Change of an Era (2023). The thesis was questioning how the Church should respond to the present change in epoch and especially to the weakness of the Christian testimony of the Communion of the People of God in the past and in the present time. Critical theological research, including the Magisterium of Pope Francis, and pastoral discernment demonstrate that the best answer is a synodal renewal. The work consequently offers an outline of the basic concrete features of this renewal. The work offers these results as an inspiration for other particular churches in the Czech Republic. [ABSTRACT FROM AUTHOR]

After reflecting on the issue of (safe) water in the context of SDG 6 with the support of the most recent scientific data, the present study provides clear theological reasoning based on insights developed within the Eastern Orthodox tradition, such as ontological interconnectedness, deep incarnation, and cosmic liturgy towards an eco-ethos which can contribute to sustainable environmental development.

The document of the International Theological Commission, “Synodality in the Life and Mission of the Church” (2018), sanctions an idea that has been gaining ground in recent decades: synodality is a structural dimension of the church. This essay assesses the biblical foundation that this document offers in terms of this constitutive rather than operational understanding of synodality. To fit all the theological pieces of the synodality puzzle together and give them biblical consistency, this article takes two steps. The first focuses on exploring the theological welding between the church understood from the Trinitarian Mystery (LG 1–8) and the church as the people of God (LG 9–17). Second, this propaedeutic operation builds a solid framework that allows us to justify why the ITC document brings up certain biblical quotations, to fit them into a coherent reflection and at the same time to present other passages that are absent in the document.

Copyright of Tábano is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The stereotypes content model indicates that two traits (i.e., warmth and competence) govern individuals’ impression formation. The great variety of research that has used this theory since the early 2000s leads to a need for a structured overview of prior findings. The goal of this study is to provide a concise map of research streams and present a research agenda. We conducted a systematic literature review of 955 articles. A bibliographic coupling analysis showed four clusters, i.e., (1) the general theoretical foundations of the SCM, (2) the societal impact of key stereotypes (with emphasis on gender), (3) research in clinical psychology and child development, and (4) marketing. Taking a closer look at research in marketing (using co-occurrence analysis), six research streams were identified, including research on branding, country-of-origin, front-line service providers, prosocial consumer behavior, perception of endorsers, and, more recently, on artificial intelligence (AI). The review presents key findings and research gaps across these topics. Finally, we reviewed the few articles that, although not falling into these streams, opened important research veins. This process provided the essential information to present a promising and complete research agenda, to continue building knowledge with impactful implications in different contexts.

The ideas of the Orthodox theologian Bishop John Zizioulas (1931–2023) particularly focus on trinitarian ecclesiology. For him, the Trinity consists of Persons in communion, and the nature of God himself is relational. Trinitarian unity is therefore the prototype, and the Church is its reflection. The essence of the Church is communion, which results from the fact that the Trinity is communion. Zizioulas’ view of the Church is steeped in a trinitarian perspective. Zizioulas pointed out that the Church is based on the double divine economy: the work of Jesus Christ and the work of the Holy Spirit. The relationship of the Holy Trinity with the Church also has consequences for the structure of the Church. In this way, the Church becomes hierarchical in the sense in which the Holy Trinity itself is hierarchical: because of the specificity of the relationship. Becoming a person means breaking down the barriers of individualism and entering into communion life. This is realized in the Church through Baptism and Eucharist. The aim of the article is therefore an attempt to present and evaluate John Zizioulas’ concept of trinitarian ecclesiology.

At the center of Trstenjak's life and work is man. This is why anthropology has a special place in his scientific interest, not as a specific discipline, but as a search for an answer to the question who a human being is and how to live together in interpersonal relationships, in society and in culture. In the paper, we discuss Trstenjak's scientific and human-experiential ≫reflections≪ of society and culture. We are particularly attentive to his understanding of man as a person and as a being of symbol, not of reason. His approach has a strong and a weak side. The strong one seems to be his fundamental intuition about the person and the symbol that enabled him to have a deep insight into the soul of man, nation, and culture. The weakness of the approach, however, is some of its limitations and ambiguities, so we critically confront Trstenjak's thought with authors who have deepened the theme of the person and the symbol. In the next part of the paper, we discuss his thoughts on the Slovenian man, family and nation. We believe that his thoughts are still relevant and worthy of attention. The paper concludes with a reflection on the importance of Trstenjak's thoughts for our times. This, we believe, cannot be shown without taking into account his reflection on the five great thinkers who for him were a key mental reference and the challenge of how to face the choices of life.

Prior studies have demonstrated the detrimental effects of social exclusion on an individual’s self-perception. Nonetheless, existing literature has predominantly focused on its impact on global self-esteem, often neglecting the nuanced effects of various reasons for social exclusion on distinct dimensions of self-evaluation, such as agency and communion. Based on the Big Two model perspective, the present research aims to examine the differential impacts of social exclusion on the distinct dimensions of self-evaluation, namely agency and communion, considering the reasons for social exclusion. It is hypothesized that social exclusion affects different facets of self-evaluation—agency and communion—depending on the context of exclusion. Study 1 identified negative correlations between perceived social exclusion and self-evaluation measures through questionnaires, including global self-esteem and the self-concepts of agency and communion, within a sample of 483 participants (283 females). Studies 2a (n = 93; 75 females) and 2b (n = 91; 66 females), which employed a recall paradigm to manipulate social exclusion in the domains of communion and agency, respectively, revealed that communion exclusion diminished communal self-evaluation, and agency exclusion significantly reduced both agentic and communal self-evaluation. These findings highlight the necessity of distinguishing various types of social exclusion and their distinct effects on the dimensions of self-concept. The research has important implications for the development of interventions aimed at enhancing individual psychological well-being and promoting inclusive social environments.

This study uses polynomial regression and response surface analyses to investigate the joint effects of agentic and communal goals on bullying and the moderating role of prosocial strategies. The sample included 917 adolescents (Mage = 13.54, SD = 1.02) from rural, suburban, and urban areas in China. The findings revealed that higher agentic and lower communal goals were associated with a linear rise in bullying. Surprisingly, when both social goals were higher simultaneously, bullying followed an inverted U-shaped pattern. Furthermore, prosocial strategies moderated the joint effects of the two social goals. Adolescents who are more likely to use prosocial strategies do not show significant changes in bullying when both goals are at a higher level. In contrast, those who are less likely to do so show a linear rise in bullying, regardless of changes in social goals. This study improves our understanding and intervention of bullying behavior, emphasizing a non-pathological perspective.

Abstract Background Alexithymia refers to a multidimensional personality trait with the facets difficulties identifying feelings (DIF), difficulties describing feelings (DDF), and externally orientated thinking (EOT). Alexithymia is a risk factor for mental and somatic disorders. Previous research with patients suffering from various disorders showed positive relationships between alexithymia and interpersonal problems. Only one study analyzed the link between alexithymic features and interpersonal difficulties in healthy individuals but yielded inconclusive findings because participants’ negative affects were not controlled. A widely accepted conceptualization of interpersonal problems relies on the interpersonal circumplex, which is defined by two orthogonal dimensions, agency and communion. In the present study, we analyzed which facets of alexithymia are associated with the two interpersonal problem dimensions and the global severity of interpersonal distress, after adjusting for negative affect. Methods Two-hundred healthy young individuals (100 women) participated in the study. Alexithymic features were assessed using the 20-Item Toronto Alexithymia Scale (TAS-20). Interpersonal problems were measured with the Inventory of Interpersonal Problems (IIP-D). Participants’ state and trait anxiety, depressive symptoms, and verbal intelligence were also assessed. Results All alexithymia scales were positively correlated with general interpersonal distress. Regression results suggested that the TAS-20 subscale DIF was the primary predictor of general interpersonal distress after controlling for negative affectivity. The scale DDF correlated negatively with the IIP-D dimension agency. According to our regression analysis, DDF was a predictor of (low) agency controlling for negative affects. Moreover, DDF correlated negatively with the IIP-D dimension communion. Our regression results indicate that DDF was a predictor of (low) communion independent of negative affect. Correlations between alexithymia facets and IIP-D subscales did not differ between genders. Conclusions Difficulties identifying feelings seem to be linked to a high level of general interpersonal distress. Difficulties in recognizing one’s feelings may disrupt emotion regulation, which could heighten the general risk of interpersonal problems. Difficulties describing feelings could be a central factor contributing to interpersonal problems related to low communion as well as low agency, since emotion expression and communication are crucial in establishing experiences of social closeness and directing other people’s behavior.

This article discusses the topic of the Church in the multilateral international theological dialogue conducted by the Faith and Order Commission (FOC) of the World Council of Churches (WCC), which in 2013 published a "convergence statement" entitled "The Church. Towards a Common Vision" (TCTCV), which gave a fresh impetus to the ecclesiological debate that has been taking place in the ecumenical movement for many decades. The document demonstrates that despite continuing differences among "confessional" ecclesiologies, there exists a converging vision of the Church, its nature, mission, and unity among all Christian traditions. This paper is divided into two parts: the first part dedicated to the TCTCV statement and the second part dedicated to the process of its reception during the last decade. Part one includes an introduction to the long study process within the Faith and Order Commission that led to the production of TCTCV, explains its ecumenical significance, presents its structure and content, and outlines some of the themes that are central to its vision of the Church, such as communion (koinonia), sacramentality, and the missionary vocation. Part two presents different stages of the reception process of TCTCV in the churches and in the FOC and addresses some of the issues that were identified as vital for the future ecumenical dialogue on the Church such as the meaning of communion (koinonia), visible unity, mutual recognition, ministries, baptismal ecclesiology, legitimate diversity, and others. This paper expresses the hope for the continuation of dialogue on the basis of the results already achieved as a necessary way of strengthening ecclesial communion among the churches. [ABSTRACT FROM AUTHOR]

Loneliness is a classic theme of spirituality that has now become a serious social problem. The context of late modernity, both at the level of culture and social dynamics, not only increases its incidence, but also gives it particular characteristics that spirituality has to take up as a challenge. Called to discover the «sonorous solitude» of the mystics, we have to walk the paths of solitude as a human wound that is more problematic today than in other periods of history. The dialogue of spirituality with our culture can help to make them more humanly passable while at the same time responding to this new social scourge. [ABSTRACT FROM AUTHOR]

ÖZ: Selendi, 1530-1584 tarihleri arasında idari taksimatta İçil Sancağı’na tabi kaza statüsündedir. Kaza halkı, yerleşik köylü ile üretim biçimine bağlı olarak belirli coğrafyalar arasında göçerlik eden konar göçer cemaatlerden oluşmaktadır. Bu cemaatler Oğuzhanlı, İkizce, Piyadegân-ı Veli Mukaddem, Piyadegân-ı Veled-i Bahşiş, Piyadegân-ı Hacı Mehmed, Saçıkara, Ucarı, Bey, Beriyye, Ketakara, Hacı Habibli, Burhanlar, Veled-i Köpek, İncüğez, Dayıcık (Taycık), Çakmak ve Canavarcık olup adı geçen gruplar yalnızca tahrir kayıtlarından araştırmaya konu olan döneme ait olanlardır. Çalışmaya esas teşkil eden cemaatlerin nüfusu sadece nefer sayıları esas alınarak hesaplanmış olup ilgili kesimlerin gerçek sayılarının bulunmasına yönelik bir hesaplamaya gidilmemiştir. Tahrirlerin gerçekleştiği yıllar arasındaki nefer sayısındaki değişim, cemaatlerin nüfus açısından birbirleriyle mukayese edilmesi, her cemaatin kendisine mahsus rakamsal verileri, istatistiksel olarak değerlendirmeye tabi tutulmuştur. ABSTRACT: Selendi was in the status of a district subject to İçil Sanjak in administrative division between 1530 and 1584. The people of district are composed of settled peasants and nomadic communions that migrate between certain geographies depending on the mode of production. These communions are Oğuzhanlı, İkizce, Piyadegân-ı Veli Mukaddem, Piyadegân-ı Veled-i Bahşiş, Piyadegân-ı Hacı Mehmed, Saçıkara, Ucarı, Bey, Beriyye, Ketakara, Hacı Habibli, Burhanlar, Veled-i Köpek, İncügüz, Dayıcık (Taycık), Cakmak and Canavarcık only those belonging to the period that is the subject of the research from the tahrir registers. The population of the aforementioned communions has been calculated only on the basis of the number of soldiers and is not intended to find the actual numbers of the relevant sections. The change in the number of soldiers between the years when the censuses took place, the comparison of the communities with each other in terms of population, the numerical data of each community were statistically evaluated.

The current study aimed to examine the relationship between personality traits and interpersonal states. Eighty undergraduate participants were administered personality trait inventories, then 40 dyads were video recorded doing collaborative tasks. These video recordings were coded for moment-to-moment communion and agency using Continuous Assessment of Interpersonal Dynamics. Actor-Partner Interdependence Modeling was used to understand the impact of personality traits on interpersonal dynamics (average, variability, slope, complementarity on agency and communion). The results showed that there were no relationships between personality traits and dynamics. There were two main limitations that may explain these results. First, behavior may have been influenced more by social norms to be friendly and take turns than personality traits, especially in this “strong situation”. Second, it may be useful to aggregate behavior over multiple situations to capture variance attributable to traits. Future studies should aggregate behavior over multiple situations and/or change the situational constraints on behavior in order to determine the relationship between states and traits.

John Murray once wrote of the doctrine of union with Christ that ‘It is not simply a step in the application of redemption…it underlies every step of the application of redemption.’ Union with Christ is a doctrine with significant soteriological import. However, it is not only in the realm of soteriology that union with Christ bears significance. This article seeks to explore the ecclesial implications of union with Christ. After working towards a definition of union with Christ, the ecclesial implications will be considered for baptism, membership, and communion.

This work was born from the need to bring to the fore the urgent need to have at the department, for this purely vocational art, honest, talented, mature, creative, humorous teachers with a minimum of 5-10 years of career behind them, from which to share their experiences with the students. The obligation to have such teachers comes against the background of a superficiality that has been insinuated in almost all artistic fields. Today’s neo-modernists (the euphemistic form of neo-Marxists) are able to completely erase the history of an art in order to claim that they are the new founders and to show us the versatility and incoherence of the past. To erase the Greek theater, to forget the commedia dell’arte, to omit Shakespeare, to elude the amazing Russians, to forget the controversial creators of the absurd, to revoke Caragiale or to cancel the comic, and to say that a collection of definitions and information, strictly related to statistics, in a text cannot be called a play, that’s it the atricide.

This article compares a Setswana philosophy of community self-upliftment and self-reliance, known as letsema, with communion ecclesiology. The intention is to contribute towards the decolonisation of theology project. The objectives are to enlighten theologians that African philosophies are vital in decolonising theology and that these philosophies of botho or ubuntu enhance understanding of ecclesiology from the African perspective. A literature review, starts with a philosophical definition of letsema and make a comparison of letsema and communion ecclesiology, showing how the two are complementary and can work symbiotically to decolonise theology in Africa. Letsema, like communion ecclesiology is voluntary, non-hierarchical, goal-oriented, and purposeful. Communion ecclesiology is the perichoretic mutuality of the triune God with those who are called out to be a koinonia of participants in the Kingdom of God. Acts 2:42–47 express the essence of communion ecclesiology. African communities are religious; therefore, using any epistemology to enhance religion is accepted and appreciated. Religion runs deep in the veins of Africans. Letsema is indeed a communion ecclesiology in action (Ac 2:42–47) (the togetherness [homothumadon] of the church) - the community that coherently lives together with the trinitarian God, expressing its identity through doctrine, prayer, eucharist, sharing, and embracing each other indiscriminately. Contribution: Through the interdisciplinary approach, this article engages socio-history, philosophy, anthropology, theology, and psychology to express the importance of African philosophies in the processes of decolonising theology. The Letsema concept is communion ecclesiology in action and the two can work symbiotically to decolonise theology.

Background: Alexithymia refers to a multidimensional personality trait with the facets difficulties identifying feelings (DIF), difficulties describing feelings (DDF), and externally orientated thinking (EOT). Alexithymia is a risk factor for mental and somatic disorders. Previous research with patients suffering from various disorders showed positive relationships between alexithymia and interpersonal problems. Only one study analyzed the link between alexithymic features and interpersonal difficulties in healthy individuals but yielded inconclusive findings because participants' negative affects were not controlled. A widely accepted conceptualization of interpersonal problems relies on the interpersonal circumplex, which is defined by two orthogonal dimensions, agency and communion. In the present study, we analyzed which facets of alexithymia are associated with the two interpersonal problem dimensions and the global severity of interpersonal distress, after adjusting for negative affect. Methods: Two-hundred healthy young individuals (100 women) participated in the study. Alexithymic features were assessed using the 20-Item Toronto Alexithymia Scale (TAS-20). Interpersonal problems were measured with the Inventory of Interpersonal Problems (IIP-D). Participants' state and trait anxiety, depressive symptoms, and verbal intelligence were also assessed. Results: All alexithymia scales were positively correlated with general interpersonal distress. Regression results suggested that the TAS-20 subscale DIF was the primary predictor of general interpersonal distress after controlling for negative affectivity. The scale DDF correlated negatively with the IIP-D dimension agency. According to our regression analysis, DDF was a predictor of (low) agency controlling for negative affects. Moreover, DDF correlated negatively with the IIP-D dimension communion. Our regression results indicate that DDF was a predictor of (low) communion independent of negative affect. Correlations between alexithymia facets and IIP-D subscales did not differ between genders. Conclusions: Difficulties identifying feelings seem to be linked to a high level of general interpersonal distress. Difficulties in recognizing one's feelings may disrupt emotion regulation, which could heighten the general risk of interpersonal problems. Difficulties describing feelings could be a central factor contributing to interpersonal problems related to low communion as well as low agency, since emotion expression and communication are crucial in establishing experiences of social closeness and directing other people's behavior. [ABSTRACT FROM AUTHOR]

How do family values endure decades after an enterprise is no longer a family business? Addressing this question has been a challenge in social theory, and it is an issue of particular concern for family businesses where firm and family values are often indistinguishable. We analyze the transmission of family, organizational, and religious values across generations in Cadbury, a multinational confectionary company founded in England in 1824. We identify sacralization as a central process that explains Cadbury's success in transferring values across time and different organizational structures. We describe how sacralization is driven by moralization, communion, and syncretism. [ABSTRACT FROM AUTHOR]

The mutual reception of the Eucharist is a key issue in contemporary Christian unity. As a landmark document in Christian unity, the Lima document provides a profound exposition of the Eucharist. According to this article, eucharistic communion in the Lima document is expressed in three themes: "Communion with Christ", "Communion of the Faithful", and "Meal of the Kingdom". Within these three themes, there are three groups of relationships: the relationship of mutual participation between the faithful and Christ, and the relationship of "demonstrate" and "effect" between the Eucharist and the oneness of the Church. Moreover, in the connotation of the banquet, there is the relationship of "foretaste" between the Eucharist and the Kingdom of God. Further, in my opinion, the concept of "eucharistic communion" is developed into a "theology of harmony", namely, "the harmony between heaven and humans", "the harmony between people and people", and "the harmony between heaven and earth" in the Lima document. [ABSTRACT FROM AUTHOR]

The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church's way of being and functioning. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The relationship between the individual and society is the leitmotif of Georges Gurvitch’s work. Beginning from the early Russian-language books on the philosophy of law and ending with the works on sociology published in France and the USA at the final stage of his career, Gurvitch studied the individual person and collective units as interacting sides of the collective social subject. He sought to overcome the struggle between individualism and collectivism which found its ideological expression in the rivalry of the French (Emile Durkheim) and German (Max Weber) schools of sociology. Gurvitch formulated the concept of society as dynamic interaction and mutual determination of the individual and collective unit. In his Russian-language works, written before his emigration, he maintained that it was in the sphere of law that one could determine how the individual and society mutually condition each other and determine the direction of social development. In the late 1920s and early 1930s in his teaching on social law, Gurvitch formulated the concept of sociability which enabled him to focus attention not on the confrontation, but on the interaction of the individual and society. In the concept of “normative fact” he defined the being of society and embodied the dialectical interaction between singularity and multitude. In the late 1930s in his teaching on microsociology, he introduced criteria of sociability, recording individual (intensity of the fusion of individual minds) and collective (the force of social pressure) aspects of the process of social development. Proceeding from these criteria Gurvitch developed a gradation of sociability, expressing it in the scheme “mass — community — communion” which enabled him to analyse the formation of collective units and determine the features of their existence. In his article “Mass, Community, and Communion” (1941) he presented the forms of sociability which enabled him to describe the mutual conditioning of individuals and collective units. Gurvitch’s article spells out the key principles of his philosophy and sociology of law which overcome individualism and collectivism in his account of society.

Georges Gurvitch’s research paper summarises the Paris period of his scientific activity and introduces the results obtained during this period to the anglophone reader. Gurvich analyses the degrees of cohesion of various social groups and shows the relationship between group cohesion and the sociality (or sociability) of the individuals who make up these groups. The first Russian translation of this article, as well as its English-language original, are provided with the publisher’s notes, revealing the historical and ideological context of the formation of Gurvitch’s theory of sociability and the circumstances of the emergence of this article.

The article is devoted to the consideration of such a phenomenon in theology and ecclesiology of the modern Catholic Church as synodality. In October 2021, the first phase of the XVI General Assembly of the Synod of Bishops of the Catholic Church dedicated to this topic was opened. The neologism “synodality” has been updated in Catholic theology since the pontificate of Pope Francis. Synodality is becoming one of the priority terms not only of the papal Magisterium, but also of that extensive theological reflection, which is trying not only to provide a fairly stable place for the new concept in modern Catholic ecclesiology, but also to find an adequate and relevant definition and argumentation for it. This is not about the accidental characteristics of synodal ecclesiology, but about attempts to develop an authentic theology of synodality, which, in its intuitions, seeks to embrace such a well-known and popular ecclesiological category of the Orthodox East as «sobornost’». Synodality, as the author tries to illustrate, goes far beyond hierarchical structures, representing in fact a special manner of existence and response (modus vivendi et operandi) of the Church as the People of God, a kind of her entelechy, rather than a purely operational method. Encompassing the entire spectrum of the relationship between the social and mystical dimensions of the Church, its institutional and charismatic character, its being ad intra and its missionary outcome ad extra, modern Catholic ecclesiology strives to give the theme of synodality not a functional character, but a priority, essential dimension of the Church and her mission in this the world.

This paper addresses the controversy between Thomas Cranmer, Archbishop of Canterbury (1489-1556), and Stephen Gardiner (c. 1497-1555), late bishop of Winchester, in 1550 and 1551, in the context of the revision of the first English Book of Common Prayer during the reign of Edward VI. It focuses on the occasional instances in which Cranmer, or less frequently Gardiner, agrees “almost in everything” with his opponent in the theological conflict; it attempts to determine whether such statements imply irony and the awareness that the breach between Catholic and Protestant tenets on the Eucharist is unbridgeable, or whether they point at the hope of reaching a comprehensive settlement.

Why else would one speak the truth if not out of and for hope? This hope is, indeed, a passion ‘for the possible’ and in Christian anthropology, this possible has something to do with eschatological flourishing that has already been inaugurated and which is never simply a private affair but has public effects and implications. We are created for communion with God – this is our hope; but there can be no communion with God – either individually or politically – when there is no truth-telling. [ABSTRACT FROM AUTHOR]

This article delves into the issue of religious crises, both in the past and present. The author explores the causes of these crises and how Christianity historically provided solutions. The author points out that crises of faith can disrupt the lives of individuals and communities, and there are both internal and external factors that can contribute to them. Throughout history, heresies and persecutions have been the most significant threats to faith. The article highlights the persecution of believers and the Church in the first centuries, particularly in mid-3rd century, as an example of external attacks on Christianity. The author also discusses the example of St Cyprian, the bishop of Carthage, and the impact of the persecutions on the believers' faith. Cyprian emphasizes that, while external attacks can cause crises of faith, disunity and schism within the Church can be even more damaging. It seems that when the faith was challenged by heresy and schism, it also faced an internal threat from sin and the sinful behaviour of believers. This caused a crisis for those who were vulnerable to the temptation of sin or scandalized by sinners. The author asserts this crisis was rooted either in a deviation from God or a complete rejection of Him, which allowed for an ungodly lifestyle. The author also suggests that these crises always originate from within, where the soul abandons its foundation in God, even if the initial impulse comes from external sources. When individuals or groups of believers lose their connection to God, they inevitably experience a crisis that can lead to spiritual death. This serves as a sobering reminder of the importance of staying connected to God and living a life that is pleasing to Him. Interestingly, while the Holy Scriptures may present faith as a path that leads to a crisis, in this case, the crisis is interpreted as a choice, a discernment, a selection, a decision, and not a rupture. Jesus used these crisis moments in his deeds and preaching, and they can also be seen throughout the Old Testament. However, it is important to understand that Jesus never intended for these crises to lead to unbelief or impiety. Rather, he aimed to build believers who had an authentic, personal, and firm faith. The author believes this same approach can be used to transcend the crisis of faith that the Church faces today. This crisis cannot be overcome simply by changing structures or renewing them. Instead, a renewal of our direct and living communion with the living God is required. [ABSTRACT FROM AUTHOR]

Background: Recognition of emotions in faces is important for successful social interaction. Results from previous research based on clinical samples suggest that difficulties in identifying threat-related or negative emotions can go along with interpersonal problems. The present study examined whether associations between interpersonal difficulties and emotion decoding ability can be found in healthy individuals. Our analysis was focused on two main dimensions of interpersonal problems: agency (social dominance) and communion (social closeness). Materials and methods: We constructed an emotion recognition task with facial expressions depicting six basic emotions (happiness, surprise, anger, disgust, sadness, and fear) in frontal and profile view, which was administered to 190 healthy adults (95 women) with a mean age of 23.9 years (SD = 3.8) along with the Inventory of Interpersonal Problems, measures of negative affect and verbal intelligence. The majority of participants were university students (80%). Emotion recognition accuracy was assessed using unbiased hit rates. Results: Negative correlations were observed between interpersonal agency and recognition of facial anger and disgust that were independent of participants' gender and negative affect. Interpersonal communion was not related to recognition of facial emotions. Discussion: Poor identification of other people's facial signals of anger and disgust might be a factor contributing to interpersonal problems with social dominance and intrusiveness. Anger expressions signal goal obstruction and proneness to engage in conflict whereas facial disgust indicates a request to increase social distance. The interpersonal problem dimension of communion appears not to be linked to the ability to recognize emotions from facial expressions. [ABSTRACT FROM AUTHOR]

Borderline personality disorder (BPD) is characterized by severe disturbances related to understanding oneself and other people and can be reliably detected and treated in adolescence. In this feasibility study, we aimed to focus on the features of, and changes in, narrative identity throughout the course of Mentalization-Based Treatment in Groups (MBT-G) for adolescents with BPD. Six female patients (M = 15.2, SD = 0.75) joined between 16 and 31 (M = 23.83) MBT g sessions. The narrated events within each session across sessions were coded for themes of agency and communion and the narrated reactions were coded for personality functioning. The patients and their parents also completed several self-report measures before and after therapy. Themes of diminished agency and communion were identified, with communion as the dominating theme. When comparing the patients' first five sessions with their last five sessions, there was an increase in themes related to agency and decreased in communion. The narrated reactions were dominated by themes related to thwarted self-functioning and primarily identity, although intimacy was also present. Patients improved in terms of self-reported functioning and internalizing and externalizing behavior before and after end of treatment. The importance of narration in BPD (group) therapy is discussed alongside clinical implications. [ABSTRACT FROM AUTHOR]

The article used the current Synod on Synodality 2021–2023 as a road map to reinforce understanding of synodality, communion, participation and mission. It extracted some theological lessons the non-Catholics can learn from this synod. The essay is not here to defend or to critique Synod on Synodality 2021–2023, but to expand it and to conscientise the non-Catholic adherents of Christian faith of the importance of synodality as a theological dictum. The starting point was the historical and etymological background of synodality and moved into synodical understanding from the Reformed traditions. Three of these traditions in South Africa were highlighted to demonstrate how some Reformed Churches had been on a synodical journey. These three are the Dutch Reformed Church (NGK), Lutherans and the United Congregational Church. The three sub-themes of synodality, that is communion, participation and mission were examined and studied to deepen the ecumenical understanding of this Synodality. The literature, past and present, on the three sub-themes was the basis of the argument. There were some references to electronic sources as the Synod is still sitting and is expected to conclude in October 2023. The conclusion was an appeal to the universal church to journey together to meet [ koinonia ], listen to each other and to the Spirit [participate], and discern [mission] the direction the church is to take to reach the world with the love of Christ. The people of God are to engage in communion by re-appreciating the love of Christ that leads into and enhances communion. The Synod is a call for participation of all members of the body of Christ to respectfully listen to the Holy Spirit and each other in order to guide the church in the world. Contribution: The Protestants, especially of Reformed tradition always ignore important events such as Synod on Synodality 2021–2023. This Synod reminds Protestants of the importance of communion, participation and mission in the world. [ABSTRACT FROM AUTHOR]

The present paper offers a presentation and a phenomenological analysis of a rather unusual event in the sphere of interreligious dialogue: a Catholic woman, the protagonist of a mystical experience, shared some of the traits of this experience with people of another culture and religion. The protagonists of this experience include Chiara Lubich and a group of Hindus, some neo-Vedanta scholars and other social activists inspired by Gandhian philosophy and ideals. These pages represent an initial study of this case, which, at least so far, appears to be rather unique. [ABSTRACT FROM AUTHOR]

Selendi was in the status of a district subject to İçil Sanjak in administrative division between 1530 and 1584. The people of district are composed of settled peasants and nomadic communions that migrate between certain geographies depending on the mode of production. These communions are Oğuzhanlı, İkizce, Piyadegân-ı Veli Mukaddem, Piyadegân-ı Veled-i Bahşiş, Piyadegân-ı Hacı Mehmed, Saçıkara, Ucarı, Bey, Beriyye, Ketakara, Hacı Habibli, Burhanlar, Veled-i Köpek, İncügüz, Dayıcık (Taycık), Cakmak and Canavarcık only those belonging to the period that is the subject of the research from the tahrir registers. The population of the aforementioned communions has been calculated only on the basis of the number of soldiers and is not intended to find the actual numbers of the relevant sections. The change in the number of soldiers between the years when the censuses took place, the comparison of the communities with each other in terms of population, the numerical data of each community were statistically evaluated. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)