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This paper explores the conflicts arising from St. Brendan's Catholic Church's decision to offer sanctuary to a homeless encampment on its property. On one front, church officials battled the City of Bothell, Washington in court over the church's constitutional right to shelter the homeless. On another front, St. Brendan's became ensnared in debates with members of the First Baptist Church and parents of children at Heritage Christian School about the "appropriate" Christian response to homelessness. These arguments centered on what form of "compassion" should be demonstrated, how best to "care" for the homeless, and what it means to be a "good neighbor." [ABSTRACT FROM AUTHOR]

The article presents a speech by Shimon Cowen of Campion College in Victoria, Australia on compassion and its association with religion. Topics of the speech included the conduct of the Nazi leader Adolf Hitler, and the so-called Third Reich; why people need to be tutored in their concepts of compassion or any other moral attribute for that matter; and how kindness is related to compassion but it is not the same as compassion.

The article discusses the organization the Mennonite World Conference (MWC) and human rights (HR) issues faced by the MWC during the late 20th century and early 21st century. It discusses responses to HR crises known as centered-on-God responses, church-based responses, and compassionate responses. The article also discusses MWC resolutions concerning violence against church buildings, HR in Colombia, and advocacy for the Mennonite Church in Vietnam.

Simone Weil's writings suggest that human compassion is divinely revelatory to the extent that interpersonal union and estrangement intensify identically and simultaneously. The relational space of compassionate communion is aporetic; the more attuned one becomes to an afflicted other, the more unreachable this other is seen to be. In her uniquely poetic style of writing, Weil locates perhaps the most intense experience of God directly in the center of this aporia. Compassion between two people-a sufferer and an empathizer-becomes a locus of divine manifestation as it instantiates the (im)possible distance and oneness of Creation, Incarnation, and Cross. [ABSTRACT FROM AUTHOR]

This article discusses the topic of new evangelism as proposed by the Second Vatican Council organized by Pope Paul VI from 1962-1965. The author comments on the role of the Catholic Church in the evangelism of non-Catholics throughout the world and describes the role of Pope Benedict XVI in the further promotion of new evangelism and individual reform in the Church. He also considers the evolution of Church doctrine during this time period, with a particular focus on on the importance of charity and compassion.

What motivates people to serve others? Why do we help those in need, the poor, the sick, the lonely, orphans and widows? Is compassion for humans a natural instinct or is it a learnt response? In the biblical tradition, it is a clear imperative to show one's faith in God in one's behaviour by reaching out to others. Luke 10:25-37 seems to be a key passage in the Bible that teaches and exhorts Christians to be compassionate. Psychology teaches us that compassion is a natural instinct in humans although choice is involved too, and it turns out that religion plays a role in reinforcing compassion. This article is an attempt to understand the motivation and limits of compassion as reinforced by the Christian religion by (1) interpreting Luke 10:25-37 in the New Testament and by (2) using modern psychological insights. It often happens that people reach out to others for self-interested reasons, as serving others psychologically gives them a sense of meaning and fulfilment as well as a positive public image. Compassion, however, is also motivated by a love for God and a love and concern for people in general. As caring for others also affects one emotionally and might cause burnout, it is important to set some limits and boundaries on compassion. As God's love for us leads us to reach out to others, we need to be sure about how and when we should fulfil people's needs, help them to cope with their own needs, help them to understand the reason for their needs, guide them to fulfilling their own needs or help them to find a place where help is available. [ABSTRACT FROM AUTHOR]

The article offers the author's insights regarding the symbolism of cross or death of Jesus Christ based on incarnational theory. The author mentions incarnational theory to explain the meaning of the cross through the use of Gospel of Mark. He argues that cross could mean compassion, confrontation, and deliverance.

The article focuses on the pastoral theology and methodology of John Knox. It provides an overview of several events in Knox's life which prepared him for pastoral ministry and discusses his roles as pastoral counselor, comforter, and exhorter to godliness. It examines the belief that Knox lacked compassion and that there is no true conflict between his love for people and contending for the faith. It is the author's view that Knox is a good example of having healthy ministry with people.

The article offers the author's insights regarding the difference between the definition of suffering in Christianity and Buddhism despite of the two religions that led people into peace. The author mentions the definition of Aloysius Pieris on the path provided by the two religion which are gnostic path in Buddhism and agapeic path Christianity. He features the similarities and difference between the compassion and confrontation of the two religions.

The article provides translations of several passages in the Qur'an in rhyming English prose. Translations on the passage pertaining to the name of God who is full of compassion and ever compassionate are provided. A list of 55 rhyme words is presented, including compassionate one, creation, recitation, clear expression, pasture, order and rotation.

In recent research, the Richmont Grace Scale offered a preliminary operationalization of centrally important beliefs for understanding Christian psychology. This investigation explored the possibility of making psychometric refinements in this instrument by analyzing the responses of 356 undergraduates to this and a number of additional scales. A final 27-item Grace Scale contained four factors and displayed expected correlations with Self-Compassion, Depression, Beliefs about Sin, and the Intrinsic Religious Orientation. Use of this Grace Scale in combination with the Beliefs about Sin and the Intrinsic Religious Orientation Scales made it possible to examine theoretically meaningful questions about the dynamics of Christian psychology. A 9-item Graceful Forgiveness Orientation factor seemed as internally reliable and as valid as the longer full scale. These data confirmed that the psychometrically refined Richmont Grace Scale and its factors deserve additional research attention. [ABSTRACT FROM AUTHOR]

The article presents the author's insights on spirituality of the heart, which is defined as God's love for the people that finds confirmation and expression on their love for themselves, one another and for all of creation. The author mentions the book "Dream of the Earth," by Father Thomas Berry, which states that people are in trouble now because they do not have a good story such as the story of Jesus Christ. He offers comments on dualism and sacramentality, which are both relevant for any discussion regarding spirituality. Furthermore, the presentation of Jesus in Christian Scriptures as a man of heart and as compassion personified is discussed.

Research on migrant care and domestic workers has focused on their multiple dislocations and exclusions in the diaspora, analysing a highly gendered global economy of core and domestic work. This article investigates the role of ritual performance and spirituality in female care workers' projects of migration and in the emergence of their feminized and racialized subjectivities. On the basis of anthropological research in Israel and the Philippines, it analyses Filipino care workers' narratives of migration to Israel as a form of spiritual transformation, investigating their spiritual practices and emphasis on Christian morals like 'compassion' and 'patience' for their work. Israel, a country that has recruited Filipinos as corers for the elderly since the 1990s, is a destination country highly valued among Filipino Christians as the 'Holy Land'. Focusing on evangelical Christians, the article portrays four women for whom migration to Israel signifies an ethical career: turning into 'Holy Land' pilgrims, Christ-like activists and missionaries, they are engaged in o deeply self-transforming journey. Rooting themselves in Christian spiritualities and morals, these women negotiate and 'inhabit' rather than openly challenge existing gender norms. Engaged in corporeal disciplining of their selves during affectively demanding care work, and in migration more generally, their moves ore analysed as o form of ethical formation. [ABSTRACT FROM AUTHOR]

The article explores on the reputation of Irish people as being compassionate, in which they are always part of relief contributions when disasters befall their parts of the world. It states that their compassionateness is a product of their strong Christian faith that has characterised them for centuries. However, it mentions that people become less caring and less compassionate due to compassion fatigue, feeling powerless and increasing living standards.

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The construction of a distinctively Christian 'theology of evolution' or 'theistic evolution' requires the incorporation of the science of evolutionary biology while building a more comprehensive worldview within which all things are understood in relation to our creating and redeeming God. In the form of theses, this article brings four support pillars to the constructive work: (1) orienting evolutionary history to the God of grace; (2) affirming purpose for nature even if we cannot see purpose in nature; (3) employing the theology of the cross to discern divine compassion in the natural world; and (4) relying on the divine promise of new creation. Among other things, John Haught's blueprint has located the pedestals on which these pillars will stand. For this groundwork, Haught deserves thanks. [ABSTRACT FROM AUTHOR]

Conscious awareness implies a connection with all of life. Being conscious means acting with more intention, having greater self-regulating behaviour, and demonstrating a deeper awareness of the causes and consequences of actions. This paper describes a course design for the development of consciousness awareness in management education. The purpose of the course, Managing with Spirit, is to encourage students to be more aware of their relationships with themselves, their community, and the planet as integrated wisdom. The three sections of the course (inner leadership, spirit at work, and the science of interconnection) all contribute to developing practices of reflection, mindfulness, and presencing for deeper awareness. From this, students can bring significant skills into the organizational context that include improved interpersonal skills, creativity, adaptability, problem-solving, leadership skills, compassion, and ecological awareness. These skills enable our future managers to be better equipped to deal with the increasingly complex issues that are facing organizations as they understand and appreciate the sacredness of our interconnection with each other and our planet. [ABSTRACT FROM AUTHOR]

Compassion, a central concept in religious traditions, is often treated as an individual virtue. In this exploratory essay the enactment of compassion as an organizational norm is studied in the context of a university. How might compassion toward faculty colleagues in times of personal crisis be imbedded as an attribute of organizational spirituality? [ABSTRACT FROM AUTHOR]

The author focuses on the religious aspects of narcissism. He describes a narcissistic person as having difficulty to demonstrate compassion for others and who have a limited ability for intimate relationship. He mentions that narcissistic prefers to relate with others who are weak in character and who will not confront their sense of entitlement. The author further discusses suggestions on how ministers can effectively work with narcissistic parishioners.

The article offers biblical reflections of scriptures for June 6, 2010. It discusses preachings from Sky Lowe-McCraken, G. Lee Ramsey Jr., and John Fairless which provide instances from the bible showing God's compassion for others, God's power, and having faith in God. It mentions that the preachings were taken from the book of Kings one, chapter 17 verse 8-16(17-24), chapter one of the book of Galatians, verse 11-24, and chapter seven of Luke, verse 11-17.

This article responds to sociologist Christian Smith's claim that many teenagers today have lost traditional religious faith and instead espouse a new and erroneous faith in God the “Cosmic Therapist.” The author challenges this claim by comparing two of Smith's chief complaints vis-a-vis teen faith to established portraits of adolescent faith. The comparison reveals that despite differences significant continuities exist between adolescent faith “then” and “now,” a finding that underscores the inherently (but not exclusively) developmental nature of religious faith. The article concludes by affirming Christian Religious Education as a dynamic process of bringing “life to faith and faith to life” with humility, compassion, and hope. [ABSTRACT FROM AUTHOR]

This article explores the primordial spirituality of the Bible, as expressed in names, narratives and prayers. It looks at the nomadic families of Abraham and Sarah, Isaac and Rebecca, Jacob, Lea and Rachel, moving around from Mesopotamia via Canaan into Egypt and vice versa (see Gn 11:31-32; 12:4-5; 27:43; 28:10; 29:4; Gn 24 and 29-31). It analyses their experiences, covering the span between birth and death and listens to their parental concerns about education as survival. It also follows their journeys along the margins of the deserts. It shares their community life as it takes shape in mutual solidarity, mercy and compassion. [ABSTRACT FROM AUTHOR]

This article presents the text of a speech delivered by Pope Francis on the topic of the mercy and salvation, in St. Peter's Square in Vatican City on October 17, 2016. He discusses the relationship between these Christian values and the concept of compassion, citing various books of the New Testament.

Abstract: Those who are not flogged here on earth are not received as sons there in heaven […] and will be flogged alongside the devil for eternity. Ambrose of Milan 1 [1] De interpellatione Iob et David, 3.3.9, Patrologiae cursus completus, series latina, ed. J.-P. Migne, 221 vols (Paris, 1841–64) [hereafter PL], vol. 14, 841: qui autem hic non flagellantur, ibi non suscipiuntur ut filii […] ut in perpetuum cum diabolo flagellentur. This essay examines the intersections of discipline, compassion and community in a selection of monastic texts from the late tenth through to the mid-thirteenth centuries, focusing on disciplinary rituals involving punitive flogging or flagellation. Although members of all of the major religious orders viewed flogging as a necessary method of correction needing little or no justification, as evidenced by customaries, letters, and even miracle collections, few scholars have examined the role of this practice in the shaping of monastic culture. This essay suggests that disciplinary rituals served a number of related functions within coenobitic monasticism: they reinforced hierarchies within communities, tested individuals'' mastery of the virtues of humility and obedience, expressed superiors'' compassion and love for their subordinates, and reminded penitents and spectators alike of Christ''s bodily suffering. These conclusions are further supported by a close reading of Peter the Venerable''s vita of the Cluniac prior Matthew of Albano, a text which depicts disciplinary violence as a synthetic element of monastic life, as well as a ritual means of promoting the spiritual growth of individuals and entire communities. [Copyright &y& Elsevier]

The current ‟Doing Europe„ needs a shape. The searching for this shape happens on the ‟market„, which is characterized by its publicity. When churches and theologies participate in giving the European house the desirable shape, they have to be aware of themselves showing, offering and in the end being responsible for their options and postulates, in this disputatious and exposing public. Churches and theologies will have to face provocative positions breaking in from the outside or those which come from inside: who is provoking? Some of these provocations, streaming through Europe currently, are named, described and classified in this article. The text heads towards the sharp question: Which is the real provocation for churches and theologies in Eastern and Western Europe and how should it be dealt with? [ABSTRACT FROM AUTHOR]

Abstract: Religious fundamentalism has been shown to be associated with higher levels of prejudice, ethnocentrism, and militarism, in spite of the compassionate values promoted by the religious faiths that most fundamentalists believe in. Based on terror management theory, we hypothesized that priming these compassionate values would encourage a shift toward less support for violent solutions to the current Middle Eastern conflict, especially when they are combined with reminders of one’s mortality. Study 1 demonstrated that among Americans, religious fundamentalism was associated with greater support for extreme military interventions, except when participants were reminded of their mortality and primed with compassionate religious values. The combination of mortality salience and compassionate religious values led to significant decreases in support for such interventions among high but not low fundamentalists. Study 2 replicated this finding and showed that it depends on the association of the compassionate values with an authoritative religious source; presentation of these values in a secular context had no effect on fundamentalists. Study 3 replicated these effects in a sample of Iranian Shiite Muslims: although a reminder of death increased anti-Western attitudes among participants primed with secular compassionate values, it decreased anti-Western attitudes among those primed with compassionate values from the Koran. [Copyright &y& Elsevier]

Interpersonal neurobiology (IPNB) is a burgeoning interdisciplinary field that focuses on ways in which relationships shape and transform the architecture and functioning of the human brain. IPNB points to four specific conditions that appear to encourage the emergence of empathy. Further, these conditions, when gathered together, may constitute the core components of a spirituality of compassion. Following definitions and a discussion of interdisciplinary method, this essay delineates IPNB's main tenets and demonstrates ways in which IPNB sheds light on important aspects of human empathy and compassion. Drawing on this analysis, it introduces the four conditions that encourage the emergence of empathy in individuals and groups and shows why they may be central elements of a spirituality of compassion. A case study, in which the Native American Ojibwe practice of the talking circle is described and assessed through the lens of the IPNB-derived spirituality of compassion, demonstrates the evaluative usefulness of this set of conditions. [ABSTRACT FROM AUTHOR]

Goldfried and Miner (2002) claimed to provide evidence that those high in quest religion are less likely to help a religiously closed-minded person even when the help does not promote closed-mindedness. As a result, they concluded that quest religion is associated with limited, not universal, compassion. An experiment modeled on theirs but avoiding several methodological problems suggested a very different conclusion. Although participants high in quest religion helped a religiously closed-minded person less when doing so promoted closed-mindedness, they were no less likely to help such a person when it did not promote closed-mindedness. These results suggest that quest religion is associated with antipathy toward promoting closed-mindedness, not with antipathy toward religiously closed-minded persons. The scope of compassion associated with quest religion does not appear to be limited in the way Goldfried and Miner claimed. [ABSTRACT FROM AUTHOR]

The article discusses an interpretation of the behavior of the apostle John and his dialog with Jesus at the Last Supper as depicted in the Gospel of John. It focuses on the unique situation of John as the beloved disciple and as the only one to be told the name of Jesus' traitor, Judas. According to the author this establishes an intimate bond between Jesus and John by which John comes to understand Jesus' love for Judas. The author reflects on the meaning of compassionate love and discipleship.

The article explores feminism and inter-religious dialogue in light of the new political theology. It notes that the association of political theology with feminist theology can result to the formation of a vision of human well-being. It stresses that feminist theology educates people about the political-mystical necessity for a new well-being category in political theology. It concludes that feminist theology delving into violence, trauma and recovery and interreligious dialogue can aid in nurturing political compassion.

The article focuses on teaching transformation in Catholic universities and colleges. It provides an overview of the teaching vocation of university professor as well as the gift and obstacles they face in their vocations. It differentiates the way of compassion and the way of wisdom, recognizes the essence of suffering in pursuing wisdom, and views intellectual life as a way of life. It asserts that life of wisdom means integrated understanding of the order of Creation and offers interdisciplinary conversations to realize the fundamentality of life. It further states that faith is an aid to inquiry and that it gives confident reason in determining the love for wisdom.

This study argues that the nature and intensity of a person's relationship with God creates a transposable cognitive schema that shapes people's views toward public policies such as executing convicted murderers. In this context, we investigate whether Americans who report having a close personal relationship with a loving God are less likely to support the death penalty. We hypothesize that such a relationship tempers the tendency to see punitiveness as an appropriate response to human failings. Individuals who hold a loving God image are more likely to believe that God responds to those who have “failed” or “sinned” by demonstrating unconditional love, forgiveness, and mercy. Accordingly, support for capital punishment is problematic because it contradicts the image of a merciful, forgiving deity; God's purpose—and admonition to believers—is to demonstrate compassion toward those who have trespassed against others. We test these possibilities using the 2004 General Social Survey (GSS). Controlling for a range of religious factors and other known predictors of death penalty attitudes, the results show that Americans with a personal relationship with a loving God are less likely to support capital punishment for convicted murderers. [ABSTRACT FROM AUTHOR]

The article presents a homily regarding the healing power of Jesus Christ, to be given on February 5, 2006. The gospel shows that in the midst of human suffering and misery, Jesus is the presence of God. He must have been acutely aware that He could not heal everyone. But, as long as He was able, He fulfilled the mission He had been given. He moved from town to town letting people experience His compassion as He preached about the God who had sent Him.

The article focuses on theologian Anthony Bartlett's concept of abyssal compassion and theory of nonviolent atonement. Topics discussed include the nonviolent approach of Bartlett's work in his book "Cross Purposes: The Violent Grammar of Christian Atonement," Anselmian traditions, and views of Mennonite theologian J. Denny Weaver for narrative Christus Victor.

The article focuses on the invocation of the matriarchs as a reference to divine loving-kindness (hesed) as embodied in the personal example of the acts of loving-kindness that the matriarchs of the Israelite nation brought to bear on their surroundings. These acts of loving-kindness are perceived in the midrash as an ultimate expression of the monotheisticethical perspective, in which loving-kindness is viewed as the epitome of the covenant between humans and the Divine. From a theological point of view, the version of the Avot blessing brought down in the traditional siddur emphasizes the memory of the acts of loving-kindness that God bestowed upon the patriarchs and of those that the patriarchs bestowed upon others.

El artículo introduce el tema del mal y el sufrimiento que acompaña al hombre por todo su vida y lo analiza teológicamente. Esta es una pregunta que hoy en día sigue siendo importante para los cristianos. El Papa Juan Pablo II, hablando de niños que padecen de varios tipos de sufrimiento, pregunto qué han hecho para merecer su desdicha. Este tipo de pregunta puede llegar, si uno no encuentra una respuesta adecuada, al ateísmo. Otra pregunta importante es si Dios mismo sufre. Una respuesta puede ser que sí sufre a causa de su amor compasivo por los demás.

Discusses the importance of a reverent mindset in promoting tolerance and compassion between Muslim and Christian faiths, with reference to writings by philosophers Abu Hamid Muhammad al-Ghazzali and Symeon the New Theologian. Stories written by Ghazzali which focus on finding God among the material aspects of the world; Views on spiritual warfare; Information on Ghazzali's renunciation of the world; Experiences that are important in spiritual transformation according to Symeon.

Editorial. Discusses knowing as a kind of loving. Description of knowledge based on compassion; Information on relational knowing.

Discusses the application of a faith-based social care in Great Britain. Discussion on the concept of compassionate conservatism; Comparison of the religious views of Prime Minister Tony Blair and William Hague; Role of the voluntary sector in social care.

Are those with a high-quest orientation to religion less likely to help a person if that person's behavior violates' their values of open-mindedness and tolerance? If so, is it because they have antipathy toward the person or toward the behavior? To answer these questions, sixty undergraduate women were given the opportunity to help either of two same-sex peers win a monetary prize. About one peer, they knew nothing; from the other, they had received two self-disclosing notes. The first note either did or did not reveal that the discloser was intolerant of gays; the second revealed that the discloser wanted the money for an activity that either would or would not promote intolerance of gays. Participants' scoring high on measures of quest religion helped the intolerant discloser less than the discloser who was not intolerant when their help would promote intolerance; they did not help the intolerant discloser less when their help would not promote intolerance. These results suggest that a high-quest orientation is associated with antipathy toward the value-violating behavior (intolerance), not toward the value-violating person. The scope of the associated compassion seems relatively broad. [ABSTRACT FROM AUTHOR]