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Succeeding within the friendship domain is likely to require skills related to both agency and communion. Based on such thinking, this study assessed variations in friendship competence (FC) using a recently developed test that conceptualizes FC in ability‐based terms. In addition, extensive information was obtained from participants (n = 188), their best friends (n = 161), and peers (n = 453) who were knowledgeable concerning the best friend relationship. Participants obtaining higher (relative to lower) FC scores responded to simulated challenges in ways implicating greater attention to both helpfulness and practicality and they reported higher levels of intimacy in their best friend relationships. Although friendship competence was less successful in predicting best friend outcomes, peers of participants with higher FC levels viewed their targets as more socially skilled in both agentic and communal terms. The results, in total, provide critical knowledge concerning competent friendship functioning. [ABSTRACT FROM AUTHOR]

Three studies investigated the influence of collective threat on the importance of agency- and communion-related traits used in ingroup perception. Study 1 (N= 137) investigated how cues of such threat affect reaction timeswhen individuals are asked to ascribe agentic or communal traits to their ingroup. Study 2 (N=96) and Study 3 (N= 337) examined the role of social identification in response to a collective threat. The results suggest that cues of threat may lead to preferential processing of positive (but not negative) ingroup agency over ingroup communion, the effect particularly likely among highly identified individuals. Perceiving the ingroup as an agentic collective may thus act as a buffer that assists in managing threat-related emotions. [ABSTRACT FROM AUTHOR]

The college transition involves social challenges for students, including concerns about distance from family and hometown friends, and pressure to build a new social network on campus. Students who are successfully navigating these social challenges should be better adjusted on campus and feel more satisfied with the direction of their lives. We measured two expressions of relatedness in incoming, central US students' (N = 244; M age = 18.1 years; 78.6% women) autobiographical recollections of the college transition: (a) dispositional relatedness (DR) and tendencies to emphasize motivations for connecting with others; and (b) situational relatedness (SR) and reflections on successes and challenges within specific relationship domains. We hypothesized that both expressions of relatedness would be positively and distinctly associated with longitudinal reports of college adjustment (i.e., belonging) and subjective well-being (i.e., life satisfaction). We also hypothesized that changes in college adjustment would mediate associations between expressions of relatedness and well-being. Findings broadly supported expectations. Each expression of relatedness robustly predicted better student outcomes longitudinally. Further, improvements in college belonging and decreases in homesickness mediated the ties between situational relatedness and subjective well-being. We discuss the implications of these findings for the college transition and student support services. [ABSTRACT FROM AUTHOR]

Although representations of female scientists in the media have increased over time, stereotypical portrayals of science persist. In-depth, contemporary profiles of scientists' roles have an opportunity to reflect or to challenge stereotypes of science and of gender. We employed content and linguistic analyses to examine whether publicly available profiles of scientists from New York Times and The Scientist Magazine support or challenge pervasive beliefs about science. Consistent with broader stereotypes of STEM fields, these portrayals focused more on agency than communality. However, profiles also challenged stereotypes through integrating communality, purpose, and growth. This analysis also found similar presence of communal and agentic constructs for both female and male scientists. The current findings highlight the importance of considering counterstereotypic representations of science in the media: Communicating messages to the public that challenge existing beliefs about the culture of science may be one path toward disrupting stereotypes that dissuade talented individuals from choosing science pathways. [ABSTRACT FROM AUTHOR]

The theological dialogue between the Catholic and Orthodox Churches currently focuses on Ecclesiology, but not two, but three Ecclesiologies are confronted in it, since in Orthodoxy today there is not full concordance of ecclesiological views between Constantinople and Moscow. While between Rome and Constantinople, with the cancellation of the excommunications of 1054, «theological love» was re-established in 1965 – one of the two requisites, alongside the perfect coincidence in faith, for full ecclesial communion – in 2019, with granting autocephaly by the Ecumenical Patriarchate to the Ukrainian Church, Moscow’s «theological love» for Constantinople has ceased, while full coincidence in faith remains. For this reason, the current non-communion of the two Orthodox Patriarchal Churches reproduces in a similar way, albeit specularly different, that existing for centuries between the two Rome. The theological dialogue between the Catholic and Orthodox Churches currently focuses on Ecclesiology, but not two, but three Ecclesiologies are confronted in it, since in Orthodoxy today there is not full concordance of ecclesiological views between Constantinople and Moscow. While between Rome and Constantinople, with the cancellation of the excommunications of 1054, «theological love» was re-established in 1965 – one of the two requisites, alongside the perfect coincidence in faith, for full ecclesial communion – in 2019, with granting autocephaly by the Ecumenical Patriarchate to the Ukrainian Church, Moscow’s «theological love» for Constantinople has ceased, while full coincidence in faith remains. For this reason, the current non-communion of the two Orthodox Patriarchal Churches reproduces in a similar way, albeit specularly different, that existing for centuries between the two Rome. [ABSTRACT FROM AUTHOR]

Pope Francis has guided the Church so as to make her more synodal in character, which is why another Synod of Bishops already deals with the issue of synodality and is committed to find its appropriate shape. It is vital to analyse thoroughly the origins of this matter since only then it will be possible to deal with it correctly and to apply it in the mission of salvation pursued by the Church. In the teachings of pope Francis we can find clearly defined principles which may constitute a foundation for correctly understood synodality which can be incorporated in the life of the Church on different levels of her activity. These principles constitute an appropriate preparation for the present Synod of Bishops and the appropriate orientation for its proceedings and particular undertakings. [ABSTRACT FROM AUTHOR]

This article addresses eucharistic and communal transformations of two local Finnish churches, the Evangelical Lutheran Church of Finland (ELCF) and the Orthodox Church of Finland (OCF), amid the COVID-19 pandemic and precautions. We analyze how eucharistic practices have transformed in the ELCF and the OCF and the ways these transformations are reflected in the experiences of both parishioners and pastors. The data consist of four questionnaires (N = 739) collected from Lutheran and Orthodox believers and Lutheran vicars during the pandemic. Our results indicate that the significance of belonging was emphasized during the time of social distancing. While among those in the ELCF, experiences of belonging were manifested in terms of Eucharist, among those in the OCF, belonging was most often reflected in relation to liturgical community. The differences in eucharistic theologies of the OCF and the ELCF have perhaps become more visible in exceptional circumstances. [ABSTRACT FROM AUTHOR]

The article develops a theological reflection on the physiognomy of the parish as a community; in particular, it addresses its renewal, in the light of the challenges of the postmodern world. Following the documents of the Magisterium of the Church and keeping in mind the values of the Franciscan charism, some criteria are identified: mission, creativity and communion that could be useful for the pastoral commitment to be carried out in the parish entrusted to the Franciscans. Particular attention is paid to the contribution that Franciscans can make to the evangelization and pastoral care of the parish entrusted to them and to the possibility of re-proposing today the unprecedented experience of St. Francis, expressed through an apostolate that engages in dialogue with man announcing salvation in the Gospel. [ABSTRACT FROM AUTHOR]

Life stories, or narrative identities, are psychosocial constructions that work to establish a sense of self-continuity through time and across contexts. These stories, which represent a distinct personality domain and assessment paradigm, both inform and are informed by the stories pertaining to constructs within more distal systems (e.g., dyads, households, states, nations, cultures). To this end, we consider the ways in which study of narrative identity may be enhanced by extending the conceptual bounds of its assessment paradigm, to better account for the varied stories within and across these ecological systems. We argue that: a) like narrative identity, stories throughout the narrative ecology function to build and maintain continuity, and b) there are thematic features of narrative identity that transcend divides between these systems including: agency & communion and redemption & contamination. These premises work to focus study of self, society, and story. [ABSTRACT FROM AUTHOR]

In the point of view of the Romanian Orthodox theologian Dumitru Stăniloae, the synodal unity of the Church is ensured by the ecclesiastical hierarchy, a hierarchy that is divided into a sacramental hierarchy and a jurisdictional hierarchy. The sacramental hierarchy has its origin in the sacrament of Priesthood and includes three fundamental degrees: the episcopate, the presbyterate and the diaconate. From these three fundamental degrees derives the jurisdictional hierarchy which, in addition to some administrative tasks, has the mission of preserving the communion between the members of the sacramental hierarchy. The theological principles on which the synodality of the hierarchy is based are three: the principle of communion, the principle of the transcendent origin of the ecclesiastical ministry and the principle of complementarity between the episcopal synodality and the general synodality of the Church. [ABSTRACT FROM AUTHOR]

This article provides an insight on the medieval celebration of Good Friday in Rome, because only in medieval sources can we find a clearly formed celebration of Good Friday. At the beginning there is a reflection on the great mystery of the cross, which exposed all the sin and evil that still oppresses humanity today. Since the literature on this topic in the Croatian language is very scarce, it was necessary to research primary sources, compare them, and show their similarities and differences. The first part of the paper deals with the name of Good Friday in various Roman sources, which is derived by different criteria. The second part presents the core of the Roman celebration, the Sacramentarium Gelasianum and Ordo Romanus XXIII, the sources that have had an impact on the celebration of Good Friday until today. The third part examines the development of the liturgy of Good Friday up to the Missale Romanum of 1570 which is the final point of the medieval celebration in Rome. In the last part there is a discussion of some of the most important elements of the Good Friday liturgy, that is, the service of the word, the worship of the cross and communion. In conclusion, the author summarizes the entire article and places special emphasis on the unity of the celebration, and the whole Paschal mystery. [ABSTRACT FROM AUTHOR]

Keywords: eucharist; communion; singing; liturgy; worship; community EN eucharist communion singing liturgy worship community 23 30 8 04/29/22 20220101 NES 220101 The eucharist, the sacrament of Holy Communion, and the Lord's Supper all refer to one of the central acts of our faith--sharing the bread and the cup with the gathered assembly, remembering the meal that Jesus shared with his disciples in an upper room on the night before his crucifixion and death. Yet, congregational song in the eucharist is not celebrated, and even when resources are given, they are hidden in the backs of hymnals.[41] For many congregations, picking a hymn out of the communion section is the extent of musical depth in the eucharist. The beauty of the I Sanctus-Benedictus i is that it can be set to a wide variety of tunes, even beloved hymns and melodies that hold special meaning within a particular community of faith: global song tunes contextual to the congregation or beloved old hymn tunes. [Extracted from the article]

In line with gender stereotypes, girls are expected to take on communal roles and boys to take on agentic roles. Based on gender intensification theory, the present cross-sectional study investigated girls' and boys' gender role identity and corresponding age differences across adolescence using the spontaneous self-description method. In total, 3423 adolescents aged between 11 and 15 years were asked to describe themselves with three attributes later coded in terms of agency and communion. ANOVA results showed expected but small gender differences in agency and communion, and no evidence for gender intensification. Moreover, significant gender differences were found in only 17% of the named attributes. The results thus indicate greater gender similarities than gender differences in adolescents' self-descriptions. [ABSTRACT FROM AUTHOR]

Copyright of Social Review (2695-9755) is the property of Eagora Science 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.)

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) 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.)

Agency and Communion, the Big Two of social perception, appear to have unique subdimensions, but they have differed across studies and not all may be relevant for understanding gender stereotypes. Across two sets of studies (Total N = 1,648), we examined self- and group gender stereotypes using Abele and colleagues’ (2021) conceptualization of agency as a vertical dimension that conveys information about social status and communion as a horizontal dimension that conveys information about approaching groups and individuals. Group stereotype analyses suggested that the vertical dimension comprised assertiveness/dominance and ability subdimensions, whereas the horizontal dimension was unidimensional. In contrast, self-stereotype analyses suggested that the vertical dimension comprised assertiveness/dominance and independence subdimensions and the horizontal dimension comprised a single nurturance subdimension—a unique morality subdimension did not emerge. As expected, women were perceived and rated themselves as higher on the horizontal dimension (group stereotypes), more nurturing (self-stereotypes), and less assertive/ dominant (both group and self-stereotypes) than men. Gender differences in nurturance and assertiveness/dominance were stronger, as expected, among individuals whose gender was salient. We discuss implications for examining gender stereotypes and the potential consequences of misspecifying the Big Two as unidimensional. [ABSTRACT FROM AUTHOR]

In this paper we describe a bottom-up exploration of the social evaluations that emerge from the gossip people hear about others in a workplace context. We used the Dual Perspective Model (DPM: Abele & Wojciszke, 2007, 2014, 2018) to code openformat gossip stories provided by 522 participants for evaluations of gossip targets’ warmth and morality (i.e., communion) and competence and assertiveness (i.e., agency). We additionally coded evaluations of work-effort, self-control, and stress, as well as the gossip topic. Our analysis revealed that communion facet evaluations were more frequent than agency facet evaluations. Additionally, gossip was predominantly negative, reflecting the fact that evaluations usually conveyed information about low warmth, morality and competence; assertiveness was an exception, with high evaluations more common than low. These negative evaluations were most frequently contained in gossip about the negative character of the target and work-related norm transgressions. Our analysis further revealed distinct patterns of co-occurrence for the DPM facets, providing further evidence of the utility of distinguishing not only between the major dimensions of social evaluation, but also their facets. This research provides new insights regarding the variety, prevalence, and valence of social evaluations that emerge from workplace gossip. Most important in the present context, it shows the usefulness of the DPM facets in understanding the content of gossip. [ABSTRACT FROM AUTHOR]

Mystagogy of Alexander Schmemann encompasses various elements of liturgical the-ology, from Eucharist as its core to anthropology. It was very important to Schmemann not to understand Liturgy in a mysterious way, but as the very life that has true meaning only in Liturgy itself. This paper emphasizes Liturgy as a communion of God and men and the fact that Church is realized only through its worship. The paper also emphasizes pedagogical aspect of worship. In his liturgical work, Schmemann has managed to encompass both mysteriology and heortology in the context of Liturgy – a rite that gives meaning to everything. Schmemann was particularly interested in discovering original and organic unity between Liturgy and sacraments. Liturgical nature of a sacrament, as well as sacramental nature of Liturgy and Church itself, represents dynamical synthesis that was witnessed by the Fathers.

Vladimir Lossky was one of the greatest and most important Orthodox theologians in 20th century; he has greatly contributed to Neo-Patristic synthesis, while his works will introduce the spirit of Eastern theology to Christian West. One of Lossky’s significant contributions was the affirmation of apophatic theology, i.e. gnoseological method of knowing God that is not applied only in the fields of Triadology and Christology, but also in the field of anthropology. Although his apophatism was basically patristic, it will not be identified as theologia negativa, but as mystical vision or theoria – seeing God – and that is why apophatics is not just another method of theology but the experience of living God. Experience is, therefore, more than a method; it includes method. This paper is an exploration of antinomicity of Vladimir Lossky’s theology and of his re-actualization of apophatic theology as theologia affirmativa.

The relevance of this article in theological sense is due to the need for a multilateral and full service to God: to fulfill the will of God; do what God desires; believe in God; hope for God and love God. Divine service has a spiritual and mystical character and is the core of the Christian and non-Christian religions of the world - therefore, the direct practical participation of man in the process of Christian ministry is extremely relevant. It is in this religious sense that ministry to God is the relevance of this article. To serve God is the spirit and the truth (John 4:24). This is an internal ministry to God, called divinely-worshiped. However, worship must be external, because man consists of soul and body. To thank God, to give thanks to Him, to ask His person must and spiritually and bodily, because the soul and body are closely interconnected, mental movements are expressed in the body. «From the fulness of the heart speak the mouth» (Matthew 12: 34). The Word of God inspires us: «glorify God in your bodies and in your souls which are God‘s» (1 Corinthians 6:20). Therefore, because of the active ministry to God, the faithful receive the blessed novelty of peace and joy in the Holy Ghost. The article deals with the dogmatic and mysterious aspects of the Divine Liturgy The third part, «faithful», analyzes the sacrament: the mysterious entrance of the Lord to free suffering and death, the confession of the priesthood and the faithful dogmas of faith, the mysterious implementation by the High Priest through visible sacred actions of the Sacrament of the Eucharist, the Holy Spirit‘s consecration and thanksgiving to God. The dogmatic difference in the consecration of the Gifts in Orthodoxy and Catholicism is highlighted.

In the present study, there will be emphasized the fact that between Ș abat and Eucharist there is a relationship of obvious continuity, due to the accomplishment of Rest day through and by the Resurrection. God’s Day is marking the beginning of a perpetual liturgical today, in which, thorough the expectation of the Eucharistic anamnesic, the relationships between Man and God come back to their genuine purpose, according to the model of Ș abat celebrated in the Eden Garden. In the ephemeral historical plan, the succession and repeatability of the rest days expresses the state of human being of living the seventh day as a preparation for the perpetual day of Resurrection. In other words, between the two formulas, with which there is emphasized, on one side, the uncessed preparation for the Holy Liturgy, namely ,,Șabat after Șabat”, and on the other side, the extension of Liturgy in daily life, , namely the „Liturgy after Liturgy”, the continuity being given through the Communion with the Holy Sacraments. Therefore, by receiving the Eucharist, we become eternal into the Kingdom’s rest, and the body of the Ressurected Lord, the true temple, offers in the new creation the coesion of the faithful, which, in the past times, was offered to the biblical people by the relationship between temple and Ș abat.

The coronavirus disease 2019 (COVID-19) pandemic has brought significant changes to the life of the Christian church in Indonesia. Such changes can degrade the essence of the fellowship of believers. The reality of the COVID-19 pandemic, which became the church’s starting point, has triggered a change in the pattern of carrying out its duties and services to the people and their environment. The church can adapt and transform its ministry innovations as a living organisation. The church needs to reinterpret the effectiveness of its presence through adapting new service patterns, namely onsite services to virtual services or hybrid services, to remain relevant to every dimension of rapid change in all aspects. This research study analyses the actualisation of church ecclesiology in the midst and after the pandemic. Using descriptive qualitative methods with interactive data analysis from Miles and Huberman, the following points have been found: (1) virtual ministry as a church reality, (2) a pneumatic encounter spirituality characterises the church, (3) ecclesiology in the context of universal communion and (4) the sacrament as a means of manifesting divine power. Contribution: This study provides the concept of collaboration between ecclesiology as a principle and technology as a method. Ecclesiology and technology can realise the ministry of church unity. Collaboration between principles and methods in the church will build a flexible church in all conditions. However, the principles and duties of the church vocation are not neglected.

Although representations of female scientists in the media have increased over time, stereotypical portrayals of science persist. In-depth, contemporary profiles of scientists’ roles have an opportunity to reflect or to challenge stereotypes of science and of gender. We employed content and linguistic analyses to examine whether publicly available profiles of scientists from New York Times and The Scientist Magazine support or challenge pervasive beliefs about science. Consistent with broader stereotypes of STEM fields, these portrayals focused more on agency than communality. However, profiles also challenged stereotypes through integrating communality, purpose, and growth. This analysis also found similar presence of communal and agentic constructs for both female and male scientists. The current findings highlight the importance of considering counterstereotypic representations of science in the media: Communicating messages to the public that challenge existing beliefs about the culture of science may be one path toward disrupting stereotypes that dissuade talented individuals from choosing science pathways.

Deification is a central theme in Orthodox theology, with strong meanings and implications for everything that represents the process of spiritual life. Prof. Dumitru Stăniloae pays special attention to the theme of deification, and his entire theological approach is based on this teaching of the church. This article analyses the whole conception of Father Dumitru Stăniloae regarding a more restricted topic that is hardly treated in theology, namely deification in eternal life. In this sense, this analysis discusses a number of aspects related to the presentation of deification in two stages or plans (deification in the broad sense and deification in the narrow sense): the dogmatic foundation of deification and the dynamic and endless aspect that deification will know in eternal life. In eternal life, the deification that began in earthly life continues indefinitely. [ABSTRACT FROM AUTHOR]

Polygamy is termed "the most complex issue with which the Christian churches in Africa have had to deal with in its missionary enterprise." The complication in the matter seems to have centered on baptism and admittance into membership of those, especially the males, who were in polygamous relationships at the time they received the gospel. These fellows are confronted with the challenge of whether to keep the family together or to dissolve it. This dilemma has continued to call for the church's response. As an attempt to resolve this enigma, various church denominations had tackled the polygamous problem differently, yet the issue still persists. It is against this backdrop, that this paper adopts a critical-analytical approach towards analysing the official position of selected Churches (the Roman Catholic, Seventh-day Adventist and Anglican) on the membership status of polygamists, appraising same in light of biblical inferences and the church's mission of disciple-making especially in Africa. Findings revealed that the church's positions, suggest that the salvation of the multiple wives is more important than that of the polygamous man who was polygamous at his 'heathen' state and now wishes to be part of God's church through baptism but is denied. The work recommends that a man who at the time of ignorance became a polygamist and then comes in contact with the gospel, be allowed into church membership though with certain conditions not inimical to the peace of his household but mission oriented - a position which has been adopted by the Anglican Communion. [ABSTRACT FROM AUTHOR]

Today, many women work in occupational roles that had once been dominated by men (e.g., senior business executives). However, expectations on senior executives to be agentic (e.g., assertive, dominant) may conflict with prescriptive stereotypes about women to be communal (e.g., helpful, warm). According to this double-bind dilemma, female senior executives get criticized for lacking either agency or communion as both dimensions can be perceived as posing a tradeoff. We hypothesize that female senior executives report higher levels of agency and lower levels of communion than women in a more neutral role (e.g., lecturers) due to the perceived requirements of these occupational roles. In Study 1, N = 212 students rated adjectives on their desirability for men vs. women in Chinese society. They rated agentic characteristics as more desirable for men and communal characteristics as more desirable for women. Studies 2 and 3 used this material. Study 2 randomly assigned N = 207 female students to the role of a senior executive vs. lecturer. Study 3 was conducted with N = 202 female role occupants (96 senior executives, 106 lecturers). As expected, female senior executives reported higher levels of agency and lower levels of communion than female lecturers in both studies. Some women may be particularly aware of the above-mentioned double-bind dilemma and may be more worried about the potential backlash than others. They may attempt to reconcile occupational demands (i.e., higher agency, lower communion) with prescriptive gender stereotypes (i.e., lower agency, higher communion). We, therefore, explored whether fear of backlash attenuates the effect of the type of role of women (senior executives vs. lecturers) on agency and communion. Indeed, we found that senior executives who were particularly worried about backlash reported almost as much communion as lecturers did. In contrast, senior executives consistently reported higher levels of agency than lecturers regardless of their fear of backlash. The present study documents prescriptive gender stereotypes in China, how women differ as a function of their occupational roles, and how fear of backlash may motivate female senior executives to reconcile having high levels of both agency and communion. [ABSTRACT FROM AUTHOR]

Agency and communion are gender-stereotypical traits, which were explicitly designed to capture desirable attributes of men and women, respectively. Whereas the existence of gender gaps in agency and communion is commonly known, it remains unknown what the average magnitude, stability (over time and developmental age), and variability (across cultures, sampling strategies, and measures) of these gender differences are. Consistent with social role theory (Eagly, 1987; Wood & Eagly, 2012), the current meta-analysis estimated that men tended to be more agentic than women (g = 0.40, k = 928 samples, N = 254,731 participants), whereas women tended to be more communal than men (g = −0.56, k = 937 samples, N = 254,465 participants). Moderator analyses revealed that these gender differences in agency and communion have been decreasing over time. The gender gap in communion decreased with age but increased with country-level gender occupational segregation. Further, the gender gap in agency was larger when sampling participants as couples (vs. sampling as individuals), and the gaps in both agency and communion were larger in heterosexual (vs. gay/lesbian and bisexual) samples. An important methodological moderator was measurement instrument (e.g., short-form Bem Sex Role Inventory shows much smaller gender gaps than the long-form). Altogether, we leveraged a large database to reveal effects consistent with social role theory—that men are higher in agency (masculinity) and women are higher in communion (femininity)—while simultaneously offering insight into factors (earlier time period, occupational segregation, younger age, sampling in couples, heterosexual orientation) that serve to exacerbate such effects. Public Significance Statement: This meta-analytic review summarized over 925 studies and 250,000 individuals, showing sex differences in two personality traits: women were more communal than men, and men were more agentic than women, on average. These gender differences have become smaller over time and were smaller in lesbian/gay/bisexual samples than in heterosexual samples. The gender gap in communion became smaller with age but was larger in countries with greater occupational segregation by gender. Observed gender gaps in agency were larger when sampling participants as couples. Analysis of mean trends showed agency was declining for both men and women over time, whereas communion was declining only for women over time. [ABSTRACT FROM AUTHOR]

We studied direct and indirect associations of attachment, trait hope, and motivations in narrative identity (agency and communion) with measures of well-being during emerging adulthood. Our aim was to determine whether hope and expressed motivations serve as mechanisms between attachment and well-being. We focused on emerging adults, for whom attachment, character, and narrative identity are well-developed and salient for developmental challenges of identity development and clarity for one's life direction. In Study 1, college- and community-recruited adults (N = 366) wrote autobiographical narratives about future goals and self-reported attachment, hope, and well-being. Results supported indirect effects between attachment and outcomes of future goal agency and well-being via hope, as well as an indirect effect between hope and the outcome of personal growth via future goal agency. In Study 2, college adults (N = 288) wrote autobiographical narratives of their college transition experiences and self-reported attachment, hope, and well-being. Results supported indirect effects between attachment and outcomes of college transition communion and measures of well-being via hope, as well as an indirect effect between hope and the outcome of recent stress via college transition communion. Findings suggest the importance of hope as a mechanism linking emerging adults' attachment with well-being. Findings also suggest benefits to quantifying autobiographical narratives alongside self-reports to inform well-being across adult development. [ABSTRACT FROM AUTHOR]

14 Pope Francis, "Address of Pope Francis to a Meeting of the Congregation for Bishops", http://w2.vatican.va/content/francesco/en/speeches/2014/february/documents/papa-francesco 20140227 riunione-congregazione-vescovi.html. 15 I Lumen Gentium i , I # i 34. 16 I Lumen Gentium, # i 34. 17 With regard to the anamnestic nature of the eucharist, the gathering of the fragmented church is re-membering the church as the Body of Christ. In gathering, the minister must bring the remaining fragments to Jesus so that they might be made whole again through the strength of the unified Body of Christ, the Church. Keywords: Eucharist; sacrifice; Didache; ecclesiology; liturgy; ministry; communion; sacrament; bread EN Eucharist sacrifice Didache ecclesiology liturgy ministry communion sacrament bread 60 69 10 01/07/22 20211001 NES 211001 In his I Summa Theologiae i , St. Thomas Aquinas describes Sacraments as signs that lead us to believe in the sources of our salvation.[1] The many signs we embody in our liturgical celebrations serve the purpose of deepening our experiential knowledge of God's love for us. [Extracted from the article]

Three studies investigated the effects of two fundamental dimensions of social perception on emotional contagion (i.e., the transfer of emotions between people). Rooting our hypotheses in the Dual Perspective Model of Agency and Communion (Abele and Wojciszke in Adv Exp Soc Psychol 50:198–255, https://doi.org/10.1016/B978-0-12-800284-1.00004-7, 2014), we predicted that agency would strengthen the effects of communion on emotional contagion and emotional mimicry (a process often considered a key mechanism behind emotional contagion). To test this hypothesis, we exposed participants to happy, sad, and angry senders characterized by low vs. high communion and agency. Our results demonstrated that, as expected, the effects of the two dimensions on socially induced emotions were interactive. The strength and direction of these effects, however, were consistent with our predictions only when the senders expressed happiness. When the senders expressed sadness, we found no effects of agency or communion on participants' emotional responses, whereas for anger a mixed pattern emerged. Overall, our results align with the notion that emotional contagion and mimicry are modulated not only by the senders' traits but also by the social meaning of the expressed emotion. [ABSTRACT FROM AUTHOR]

Objectives: Agentic (status/independence) and communal (acceptance/connectedness) social goals are thought to shape how adolescents transact with their social environments. Despite their theoretical importance, little work has focused on the development of these higher order personality dimensions. Informed by developmental neuroscience and evolutionary psychology theoretical frameworks, the current study examined associations between pubertal status, a person's level of pubertal development at a single point in time, and agentic and communal social goals across early to middle adolescence. Methods: This longitudinal study consisted of 387 (55% female) adolescents (Wave 1 M age = 12.1) who were assessed annually across three waves. Hierarchical linear modeling was used to examine growth in pubertal status and agentic and communal goals and to distinguish between‐ and within‐person associations between pubertal status and social goals. Results: Within‐person pubertal status was concurrently associated with higher levels of agentic and communal goals. In the cross‐sectional and longitudinal models, between‐person pubertal status was associated with higher levels of agentic social goals. No support was found for social goals prospectively predicting pubertal status. Conclusions: These findings provide support for the hypothesis that puberty, in part, may drive developmental shifts in the value adolescents place on close peer relationships and obtaining status and independence. [ABSTRACT FROM AUTHOR]

Traits can primarily facilitate one's own goals (agentic) or those of others (communal) with the former linked with respect and the latter with liking. However, communal traits vary in morality, which has been associated with respect. Four studies tested the impact of traits varying in morality, agency (competence or assertiveness) and communion (warmth) on ratings of respect and liking. Studies 1 and 2 used vignettes targeting integrity (communion‐moral), competency (agency‐competence) and friendliness (communion‐warmth), while Studies 3 and 4 considered a broader range of pre‐rated traits (Studies 3 and 4). Communal traits with a limited moral component were associated more with liking than with respect. Communal traits with a stronger moral component were associated at least as, and sometimes more, strongly with respect than liking. Moral traits were the most respected trait type and were similarly liked as warmth traits. Morality influences whether communal traits primarily influence liking and/or respect. [ABSTRACT FROM AUTHOR]

The Christian family, blessed by God through the Sacrament of Marriage, represents an environment of man's moral discipline and fulfilment of his spiritual and religious vocation. The orderly and honest life and the ideal Christian conduct are cultivated in the house, in the family. The family is the foundation and root of the Christian moral life, because in the family environment man acquires the first skills, shapes his character and strives to practice the virtues. Therefore, the family is considered the basic cell of Christian society and a means of strengthening and developing the religious life lived in communion. Within the family, the two rhythms of life, the biological rhythm and the Christian spiritual rhythm, are fulfilled in a harmonious way, in order to cultivate and ennoble both the body and the soul. [ABSTRACT FROM AUTHOR]

The Church is the sacrament of salvation in communion and all the sacraments are the sacraments of communion – the Trinitarian economy of salvation liturgically realized in the seven evangelical signs that are in the nature of living communion between God and man. “New coming of Christ by the power of the Holy Spirit, and his constant presence and action in the spiritual life are accomplished in the sacramental reality. (…) The Church is the visible dispenser of the sacred signs, while the Holy Spirit acts in them as the invisible dispenser of the life which they signify. Together with the Spirit, Christ Jesus is present and acting. (…) The fullness of the salvific reality, which is Christ in history, extends in a sacramental way in the power of the Spirit Paraclete” (John Paul II, Dominum et Vivificantem, 61–64). The sacraments of the healing of communion are the Sacrament of Penance and the Sacrament of the Anointing of the Sick. Guilt and sin are disruptions of communication and wounds inflicted on communion. The Holy Spirit places people in the presence of Christ and enables them to know the truth so that they can live in harmony with it. The risen Christ calls us to conversion and change of thinking, and the initiative to seek and reach out to Christ belongs also to the Holy Spirit. The process of liberating man from the bondage of sin and iniquity is always done in the Sacrament of Penance and Reconciliation under the influence of the Holy Spirit, who purifies and transforms all with the fire of his presence. Everyone is at risk of disease and its consequence is exclusion of society. Early Christian prayers of consecration attribute the healing effect in the bodily and spiritual realms to the holy oil, which receives power from the Holy Spirit invoked in the epicletic prayer of the Church. The effect of receiving the Sacrament of the Anointing of the Sick is a special gift of the Holy Spirit – the grace of strengthening, peace and courage in overcoming the difficulties associated with a serious illness or inadequacy of old age, renewing trust and faith in God and strengthening against the temptations of the evil spirit, discouragement and fear of death, and healing of soul and body. The words from the Letter of St. James 5:14–15 were originally a prayer of intercession of the priests of the community over the sick, combined with the symbolic laying on of hands – the solidarity of the faithful in a communicative word and a non-verbal communication symbol aimed at asking God to save a seriously ill person from the sphere of death as a breakdown in communication and to prolong life in communion with God and people. The anointing prayer also concerns the survival of the sick beyond the borders of sickness and death in the life-giving Holy Spirit and in communion with the risen Christ. The anointing of the sick celebrates the universal presence of the mission of the Son and the Holy Spirit in man and in the Church beyond sickness and death.

Today, many women work in occupational roles that had once been dominated by men (e.g., senior business executives). However, expectations on senior executives to be agentic (e.g., assertive, dominant) may conflict with prescriptive stereotypes about women to be communal (e.g., helpful, warm). According to this double-bind dilemma, female senior executives get criticized for lacking either agency or communion as both dimensions can be perceived as posing a tradeoff. We hypothesize that female senior executives report higher levels of agency and lower levels of communion than women in a more neutral role (e.g., lecturers) due to the perceived requirements of these occupational roles. In Study 1, N = 212 students rated adjectives on their desirability for men vs. women in Chinese society. They rated agentic characteristics as more desirable for men and communal characteristics as more desirable for women. Studies 2 and 3 used this material. Study 2 randomly assigned N = 207 female students to the role of a senior executive vs. lecturer. Study 3 was conducted with N = 202 female role occupants (96 senior executives, 106 lecturers). As expected, female senior executives reported higher levels of agency and lower levels of communion than female lecturers in both studies. Some women may be particularly aware of the above-mentioned double-bind dilemma and may be more worried about the potential backlash than others. They may attempt to reconcile occupational demands (i.e., higher agency, lower communion) with prescriptive gender stereotypes (i.e., lower agency, higher communion). We, therefore, explored whether fear of backlash attenuates the effect of the type of role of women (senior executives vs. lecturers) on agency and communion. Indeed, we found that senior executives who were particularly worried about backlash reported almost as much communion as lecturers did. In contrast, senior executives consistently reported higher levels of agency than lecturers regardless of their fear of backlash. The present study documents prescriptive gender stereotypes in China, how women differ as a function of their occupational roles, and how fear of backlash may motivate female senior executives to reconcile having high levels of both agency and communion.

Emotional intelligence is a second-stratum factor of general intelligence (MacCann et al. 2014) that: (a) has been popularly touted as an essential individual difference for effective leadership (Goleman 1998), but also (b) exhibits large gender group differences favoring women (Joseph and Newman 2010). Combining these insights, we propose that emotional intelligence is a key mechanism in the so-called female leadership advantage (Eagly and Carli 2003—which emphasizes the finding that women are rated slightly higher in transformational leadership compared to men). The current study seeks to explain this gender leadership gap by specifying three personality-based theoretical mechanisms that enhance transformational leadership: (a) emotional intelligence (favoring women), (b) communion (stereotypical femininity; favoring women; Hsu et al. 2021), as well as an offsetting effect of (c) agency (stereotypical masculinity; favoring men). Meta-analytic data (including original meta-analyses among the leader’s ability-based emotional intelligence, transformational leadership, communion, and agency) are used to test our theorized model. Results confirm the full mediation model of female leadership advantage. Because the three unique mechanisms operate in different directions, their individual indirect effects are notable, but their cumulative indirect effect is small and near-zero. In conclusion, we emphasize incorporating emotional intelligence with other personality-based explanations of gender effects in leadership perceptions.

This article is about the imago Dei, proceeding from an ecotheological perspective. Both the ‘image of God’ and the ‘likeness of God’ are examined based on the understanding that God is a relational God. It approaches the question of the imago Dei in terms of God’s incorporeal nature, and what it is that human beings have in common with God apart from the human being’s capacity for personal and interpersonal relationships. It addresses the question of the imago Dei in terms of God’s spiritual nature and the human being’s ‘earthly’ nature by utilising the metaphor of ‘shadow’. This metaphor was investigated in terms of its meaning in Hebrew (tselem), and Genesis 2:7–8 where the creation of the human being is described in terms of God breathing the breath of life into the human being. A distinction has been drawn between the ‘image of God’ and the ‘likeness of God’, with the ‘likeness of God’ (demuth) that was investigated in the context of Exodus 31:1–5, and the various spiritual gifts conferred to Bezalel by the Spirit of God. Based on this investigation the article posits that the imago Dei as the Shadow of God (life) has been bestowed on all living creatures and not only human beings. Contribution: The suggestion that the imago Dei as the Shadow of God is present in all of the creation urges us to seek further and look deeper into the issue of imago Dei in the sense that such an understanding pointedly has far-reaching implications for the current understanding of the place of human beings in creation. In consideration of this, it bears on our understanding of the meaning of life within the bigger picture of creation and how we respond to the living environment with which we share life.

In this article Bertero describes the important contribute of Joseph Ratzinger in the modern debate on Person, in God and in the human being. Comin from the biblical experience and following up the dogmatic meditations, Ratzinger points out the core of the Theology of Person: the relationship. We can penetrate the Mistery of God through the Person of Son. Ratzinger defines the divine Persons as being for (Father), being from (Son) and being with (Spirit). The human being, according to Ratzinger, is Person because is imago Filii and imago Trinitatis. Person, in anthropological sense, means son. The whole work of Ratzinger explains that Person is relation: the human being comes from God (imago), is for God (similitudo) and is rooted in the human we and in the We of God. [ABSTRACT FROM AUTHOR]

Marital satisfaction is one of the most important variables on which a lot of research have been performed in the field of family studies. The aim of this study is to compare the themes of life stories in two groups of women with high and low marital satisfaction. Therefore, the present study is causal-comparative research using the method of narrative research which consists of the research community of all married women in Isfahan in 2021, who were selected by coastal sampling method of 20 women (10 of whom get the highest score and 10 of whom get the lowest score of marital satisfaction) and they have received a semi-structured interview of McAdams' Life Story (2001); the interviews are then coded and the Mann-Whitney U test is used to compare the narratives. The obtained results show that there is a difference between satisfied and dissatisfied women in terms of the number of themes of communion, redemption and contamination; so that the two themes of communion and redemption in the narratives of satisfied women are significantly higher and the number of themes of contamination in these individuals is significantly lower than the group of dissatisfied women. Also, there is no significant difference in the number of agency themes among the narratives of the two groups of women. According to the obtained results, it can be said that the satisfied and dissatisfied people have different experiences of marital life, which can be observed from the stories of these people about their lives. [ABSTRACT FROM AUTHOR]