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Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal 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.)

"Naming God: Addressing the Divine in Philosophy, Theology and Scripture" by Janet Soskice explores the historical tradition of divine names and the shift towards a focus on divine attributes in early modern philosophy and theology. Soskice examines key ancient and medieval authors such as Philo of Alexandria, Gregory of Nyssa, Augustine of Hippo, Dionysius the Areopagite, and Thomas Aquinas to understand how divine naming is rooted in biblical ethos. The book emphasizes the personal and dynamic nature of divine naming, contrasting it with the impersonal approach of natural theology. Soskice argues for a re-consideration of philosophical theology as a lived and embodied spiritual practice. [Extracted from the article]

This article explores the preaching of St. John Chrysostom, a prominent figure in the Byzantine mystagogical tradition. Chrysostom's preaching on the Eucharistic mysteries emphasized the need for reverence and proper disposition in approaching the altar. He also emphasized the inseparable connection between liturgical celebration and social justice, urging his wealthy congregation to care for the poor in order to receive the Eucharist worthily. Chrysostom's preaching was rooted in Scripture and focused on the historical events of Christ's life, connecting them to moral exhortation and the eschatological implications of the mystery. He sought to open the eyes of his listeners to the spiritual reality present in the sacramental actions, urging them to develop the eyes of faith to perceive the invisible reality through visible signs. The text discusses the writings of John Chrysostom, an Antiochene Father, on the Eucharist. Chrysostom emphasizes the importance of having a theoretical vision of faith to understand the deeper meaning of the liturgical signs. He believes that the Eucharist represents the historical narrative of Christ's Passion, death, and resurrection, and urges his listeners to contemplate the significance of this narrative. Chrysostom also emphasizes the need for reverence and proper disposition when participating in the Eucharist, warning against receiving unworthily. Overall, his teachings highlight the awe-inspiring nature of the Eucharistic mysteries and the ethical implications they hold. This text discusses the importance [Extracted from the article]

This article explores the challenges of making moral decisions in difficult situations and argues that moral theology should not only present the truth of moral law but also empower individuals to live it. It discusses Pope John Paul II's encyclical Veritatis Splendor and highlights three key insights for a pastoral approach to difficult situations: understanding the purpose of living a moral life, recognizing the missing human good in difficult circumstances, and receiving sacramental grace. The article emphasizes the importance of emotional intimacy and sexual complementarity in marriage, as well as the role of pastoral sensitivity in addressing human needs. It also emphasizes the power of sacramental grace and prayer in living out Christian love and acknowledges the difficulties of adhering to moral teachings in the modern world. The text concludes by emphasizing the significance of faith in Christ as the foundation for Christian morality and the need for a savior and sacramental grace in navigating life's challenges. [Extracted from the article]

This article discusses a seminar‐style course on peace history offered as an option in the general education program at Gwynedd Mercy University since the Spring 2020 semester. After describing the context that led to the development of the course, it outlines features of the course syllabus, such as course topics, assignments, and resources. It offers specific suggestions for reading material and other content, discussion threads, in‐class activities, options for short essays, and research paper topics. Instructors may find the syllabus helpful as a catalyst for developing ideas for their own course emphasizing peace as a theme in history or as a source for topics about peace to include piecemeal in syllabi in survey and other courses. [ABSTRACT FROM AUTHOR]

The main purpose of sufism is to raise moral person. However, in some sufi circles, the formal elements of sufism such as dress, dhikr, music and sema are emphasised and the goal of raising moral person beings is pushed to the background. In this case, Sufism deviates from its real goal and the expected benefit from sufi life is not realised. In order to save sufism from this handicap, examples from the lives of sufis who attach importance to morality should be presented. One of these examples is Mahmud Sami Ramazanoğlu, one of the Naqshî-Khalidî murshid. Sami Efendi, one of the important sufi figures of the last period, had a sufi understanding that emphasised morality. He cared about love, mercy, service and generosity; always saw the goodness and covered the evilness; he's never been a burden to anyone; valued women, cared for his disciples and instilled hope in those around him. Of course, Sami Efendi's morality does not only consist of these things. In this article, due to space limitations, some examples of Sami Efendi's ethics are presented and through the example of Sami Efendi, it is intended to emphasise that morality is as important as other rituals in sufi life. The sources about Sami Efendi's life and the written memories of his disciples have been utilised in this study. [ABSTRACT FROM AUTHOR]

The article delves into the contentious debate surrounding the role of mercy in criminal justice, navigating between critics who see it as a threat to legal principles and advocates who view it as a necessary corrective. It highlights divergent perspectives on whether mercy should influence sentencing decisions. It proposes a socio-normative approach, drawing on Durkheim's theory of societal transformation, to contextualize discussions of mercy within broader historical and moral frameworks.

The article delves into the intersection of mercy and tort law, an area often overlooked in legal discourse. It argues that tort law systematically disadvantages merciful individuals, along with other sympathetic characters like the forgiving or soft-hearted. It suggests that this problem of mercy in tort deserves attention, especially within the context of recent tort theory emphasizing mutual accountability and social equality.

The article explores the intersection of in-group bias and mercy in extreme situations, drawing on examples from Hurricane Katrina's aftermath and literary works like Cormac McCarthy's "The Road." It argues that both legal professionals and individuals facing crisis situations are prone to favoring their own group, which can hinder the exercise of mercy towards outsiders or strangers.

The article focuses on the resurgence of American prosecutors and the role of lenience in criminal justice reform. It challenges the prevailing enthusiasm for prosecutorial lenience and offers a framework consisting of three principles, non-arbitrariness, equality, and abundance. It explores the complexities of lenience and the need for a careful balance between mercy and accountability within the criminal justice system.

The article focuses on the complex ethical and societal implications surrounding the forgiveness and mercy extended by racially vulnerable victims, particularly in cases of racial violence. It explores the tension between personal inclinations toward forgiveness and the broader implications for addressing systemic injustices and safeguarding the rights of future minority victims.

The article focuses on the interplay between rule complexity and story complexity in the context of criminal law. It explores how complex legal rules and procedures, alongside sentencing guidelines, contribute to over-incarceration and undermine the role of retribution and deterrence. It highlights the power of individual stories, like that of Jason Hernandez, in eliciting mercy and hope within the criminal justice system.

The article explores the historical roots of executive clemency in the U.S. and its connection to the concept of mercy. It highlights the decline of clemency, particularly in capital cases, since the revival of the death penalty in 1976. It argue that this decline is linked to the constitutional regulation of capital punishment but suggest that clemency still plays a vital role in addressing deficiencies in the capital system.

The article delves into the comparative approaches to criminal law between Europe and the U.S., highlighting the stark differences in punishment severity. It discusses Professor James Whitman's analysis of the cultural and judicial norms underlying these differences, particularly focusing on the presumption of mercy in Europe versus the presumption of innocence in the U.S.

The article argues that mercy is not limited to judges or executives but can be exercised by anyone in a position of power within the criminal justice system, including police officers and corrections officers. It emphasizes the importance of cultivating a disposition of mercifulness throughout the criminal justice process, from policing to prison, rather than focusing solely on individual acts of mercy.

This article explores the story of Moses and Khidr from the Qur'an, focusing on the themes of divine knowledge and its influence on humanity. The author, Irfan A. Omar, examines the various symbolic interpretations of Khidr and how they have been appropriated by different cultures and religions. Omar also discusses the limitations of human understanding and the potential for growth through the two types of knowledge represented by Moses and Khidr. The article highlights the trans-cultural and trans-religious significance of Khidr's legacy and offers a new perspective on Sufism. However, it does not include a comparison of Khidr to Elijah in Judaism. Overall, the article presents a hopeful view of humanity's ability to seek a deeper understanding of God. [Extracted from the article]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal 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.)

Most mainstream films about the civil rights movement are set in the South in the 1950-1960s, but this article points out how Hollywood in the 2010s broke new ground by also portraying civil rights struggles after that era. Many historians have heeded Jacqueline Dowd Hall's call to revise the American civil rights narrative, and this article argues that Destin Daniel Cretton's Just Mercy (2019) is a part of a wave of "long civil rights films." Exploring how Just Mercy portrays a key injustice that continues to affect contemporary America while also showing civil rights activism to continue into the 1980s, 1990s, and onwards, the article argues that Just Mercy's depiction of the unjust treatment, conviction, and incarceration of Alabama native Walter McMillian in the late 1980s effectively calls for a revised understanding of the longer lines of civil rights activism. [ABSTRACT FROM AUTHOR]

In 1985 American author Cormac McCarthy published Blood Meridian, a novel that is set against the backdrop of the conquest of the West, a momentous and still relevant process that has acquired quasi-mythical dimensions throughout history and that is undoubtedly embedded in the United States' national consciousness. In this article I will show the different mechanisms employed by Cormac McCarthy to deconstruct conventional Western narratives that glorify and sanction the Westward expansion as a courageous endeavour that shaped the American nation, hence underplaying the more devastating and pernicious side of this chapter of America's imperialistic undertakings. To that end, I will argue that McCarthy contests the main tenets of the crucial 1893 Frontier Thesis proposed by Frederick Jackson Turner, in particular the depiction of American colonial expansion as a source of progress and democratic development; likewise I will contend that, in Blood Meridian, McCarthy aligns himself with the ideas of New Western Historians that offer a revisionist perspective of the country's past, revealing such brutality and wickedness exerted in the appropriation of the western territories that seemed to deprive the process of any hope of God's mercy. [ABSTRACT FROM AUTHOR]

Popular debates about criminal justice reform often pose restorative justice as a humane (if utopian) alternative to retributive justice. Drawing on fieldwork with Jordan's Bedouin, I offer an unvarnished account of a longstanding and still‐vibrant tradition of restorative justice that also includes violent and punitive elements. While acknowledging how Bedouin justice can fail women, the poor and the poorly connected, I highlight how Bedouin justice also cultivates mercy as a social good, transforming enmity into forgiveness (if not friendship) and encouraging perpetrators to materially compensate victims. I conclude by considering how contemporary Jordanian practices of mercy might inform efforts to escape from the seeming inevitability of mass incarceration in modern society. [ABSTRACT FROM AUTHOR]

This essay discusses how in Much Ado About Nothing, Measure for Measure, The Winter's Tale, and The Tempest, providential events that work over and above those plays' benevolent manipulators serve to help bring about these plays' comic endings in ways that transcend human control, both its well-intended aspects as well as its problematic aspects. These providential events also offer grace and mercy toward the plays' various transgressors who, demonstrating repentance, are freed from the justice their transgressions merit and are consequently granted hopeful futures. By contrast, in the tragedies Romeo and Juliet, Othello, and King Lear, acts of misfortune help aid the malevolent machinations of those characters that manipulate others for their own wicked ends. But these incidents of bad fortune are not sufficient to bring about tragedy, but rather act in conjunction with the stubborn and violent decisions of the tragedy's protagonists, whose poor choices coincide with unfortunate developments to bring about tragedy for the protagonists and those whom they love. This essay maintains that the workings of Providence in these comedies and romances is in keeping with the Christian grounding evident throughout Shakespeare's dramas, concluding that in a fallen world, tragedy is normative, whereas providential intervention is necessary for the happy endings of the discussed comedies and romances. [ABSTRACT FROM AUTHOR]

As shown in (Łukowski, Gensler, 2013), the paradox of the stone is a failed attempt to show that "omnipotence" is a contradictory concept. An element of the argument presented there is that God, while unable to lift the stone, can nevertheless annihilate it. This work considers the amplification of the paradox of the stone to the form generated by the question: can God create a stone which He will not be able to lift, nor, once created, will He be able to destroy. [ABSTRACT FROM AUTHOR]

This paper uses convent archive sources from five Irish Sisters of Mercy run industrial schools to examine the role of children's families at committal to the schools and explore how the sociocultural climate of Ireland at the time formed this experience. Such an analysis sheds light on the system's operation 'from below' and the variety of reasons, motivations, and emotions surrounding the committal process. It reveals the complicated nature of familial relations and facilitates a greater understanding of the behaviours, responses and protocols that arose from poverty and dependency. In doing so, it also progresses understandings of the power of those in control to influence such decisions as well as families' attempts to use the system as a strategy for survival. [ABSTRACT FROM AUTHOR]

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik 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.)

In the biblical tradition, justice and mercy form the basic structure of God's will for human life and community. They also determine the contents of the social activity of the church, diakonia. From the theological point of view, they form a unity in God, nevertheless in the reality of this world they often exist in mutual tension, and in the history of a diaconal practice the emphasis on one or the other undergoes changes. This study aims to define a theologically justified perspective of the relationship between justice and love, respectively mercy, that can serve to orientate within the problems of Christian social activity. The study starts from a Protestant point of view, where the indicated problem takes on a special intensity, and it starts from the concepts of four selected confessionally evangelical authors: Emil Brunner, Reinhold Niebuhr, Paul Tillich and Paul Ricoeur. There is a need for a dialectical point of view at the relationship between justice and mercy, awareness of their inner unity as well as the ongoing tension between them. In the sense of the Lutheran distinction between secular and spiritual regiments, respectively gospel and law, it considers it necessary to balance them within the diaconical practice of the Church. [ABSTRACT FROM AUTHOR]

This research aims to study and analyze the values of mercy and peace in the Holy Quran, and explore their origins and different dimensions. The research discusses how these values reflect the ethical and religious fundamentals of Islam, and their impact on the individual and society. The researcher used a descriptive and analytical approach to produce precise results based on deductive examination and analytical study. Among the most important findings of this research are: Mercy and peace are fundamental principles of the great Quran, and it was found that mercy in the Quran holds great and extensive value. If it were possible to replace the name of the religion with another word, it would be the word "mercy." It also found that the work of the interpreter necessarily requires understanding the texts in light of the values of mercy and peace, among other lofty goals. Additionally, the best way to understand the Quranic texts is to interpret them through the values of peace and mercy and other noble objectives and purposes. Questions addressed in this research: • What are the meanings of mercy and peace in the Quranic context? • How are the values of mercy and peace embodied in the Quranic verses? • What is the impact of the values of mercy and peace in interpreting the Quranic texts? • How do interpreters use the values of mercy and peace in interpreting the verses? • How can the values of mercy and peace contribute to enhancing peaceful coexistence in various societies? • Analyzing the role of Quranic texts in spreading the culture of peace. Objectives: • Analyze the concepts of mercy and peace in the Holy Quran. • Study the Quranic interpretations related to mercy and peace. • Highlight the practical applications of the values of mercy and peace in daily life. • Propose recommendations to enhance the values of mercy and peace in contemporary societies. Research Methodology: To achieve these objectives, the researcher will use a descriptive and analytical approach to produce precise results based on deductive examination and analytical study. Research Plan: Introduction: Includes defining the research (research problem, research questions, research objective, and importance of the topic, research methodology, and plan). First section: Establishing the concepts of mercy and peace. First requirement: The concept of mercy. Second requirement: The concept of peace. Second section: Considering the values of mercy and peace as general purposes of the Quran. Third section: The impact of the values of mercy and peace in interpreting Quranic texts. First requirement: The impact of the value of mercy in interpreting the texts. Second requirement: The impact of the value of peace in interpreting the texts. Conclusion, Recommendations. Then References. [ABSTRACT FROM AUTHOR]

Healthcare professionals must be compassionate when providing care to patients. When the scientific studies are examined, it is clearly stated that the psychological resilience of the health workers who witness the bad events experienced by the patients is affected. This study aimed to reveal the state of compassion and psychological resilience in health workers. The study was conducted online with 328 people from 7 regions of Turkey with different socio-demographic characteristics with snowball sampling method. In our findings, it was determined that there was a weak negative significant relationship between compassion and psychological resilience. Accordingly, it can be said that as their state of compassion increases, their psychological resilience decreases. It was also found that the compassion levels of health workers were moderate. As a result, it is recommended to organize and maintain training programs to strengthen the psychological resilience of health workers who are trying to provide compassionate care under intense and stressful working conditions. [ABSTRACT FROM AUTHOR]

This study aims to determine the factors that influence assertive communication skills in adolescent girls at 'Panti Asuhan Putri Kerahiman Jayapura'. The concept used is assertive communication. The research method used a qualitative approach with in-depth interviews with six informants. The results showed that internal factors include fear, lack of confidence, lack of self-awareness, and emotional situations. External factors include family rules, parenting, social support at the orphanage, and a less supportive environment. The main finding is that adolescent girls in orphanages still have psychological barriers to selfexpression and assertiveness. In conclusion, there are internal and external factors that affect the assertive communication skills of adolescent girls in orphanages. Recommendations include the need to provide communication education and training, increase self-awareness, and optimize social support and a conducive environment in orphanages. [ABSTRACT FROM AUTHOR]

In this article, Catherine E. Clifford examines the principle of the hierarchy of truths in the Catholic Church and its application in the Second Vatican Council. Pope Francis has recognized the need for an "adequate sense of proportion" in the expression of faith. The article suggests that the Joint Declaration on the Doctrine of Justification could open the possibility of a renewed reception of this principle. It also highlights the need to take into account the hierarchical order of revealed truths and the constitutive elements of the Church when assessing shared faith with other Christian communities. Pope Francis has called for a more adequate reception of the hierarchy of truths in Catholic teaching and practice, and has asked for a focus on the essential and respect for diverse charisms and currents of thought. [Extracted from the article]

This research dealt with the approach of Shihab al-Din al-Khafaji in his intakes on Ibn Hisham al-Ansari in his book Comments on Mughni al-Labib. He began with an introduction in which he mentioned the importance of Mughni's book, the significance of the joke book, and the reasons for choosing this topic, and that he had never studied other than the study of the investigator of the book of brief jokes. The research included an introduction and a preface in which he talked about Ibn Hisham, his book Al-Mughni and Shihab Al-Khafaji, and his book Jokes in two sections. The first section was devoted to his diligence and grammatical doctrine and made in two requirements: the first for his efforts and diligence, and the other for his grammatical doctrine. The second section was devoted to evaluating those intakes And made two requirements: the first: for the reasons of the drawbacks, and the other: for the grammatical assets that relied on them in the drawbacks, and concluded the research with a conclusion in which the most prominent results were included. The study used both a descriptive approach and an analytical approach. The research reached results, including that many of the books of Al-Khafaji, may God have mercy on him, are still in manuscript, and that he was free in his choices not affiliated with others, and in many matters of disagreement tended to the Basrians, and agreed with them, and that he did not explain everything that came in Al-Mughni's text. [ABSTRACT FROM AUTHOR]

Pascite gregem Dei is not only a significant reform of Book VI but also a landmark in the Church's theological understanding of her own penal law. However, a clear theology of penal canon law is still lacking today. This article aims to contribute to this gap by understanding the new canon 1311 §2 through Pope Francis's writings on mercy and justice. According to Pope Francis, justice is served when law is not self-referential but serves its higher purposes. For penal canon law, canon 1311 §2 demonstrates what its higher purposes are: restoration of justice, reform of the offender, and repair of scandal. Moreover, each of these three penal aims is rooted in mercy, according to Pope Francis. A shift is happening in legal doctrine. The restoration of justice is increasingly understood as being aimed towards compensation for victims. Some canon lawyers even seem to believe that this penal aim is the most important of all. Lastly, this theological interpretation of the three penal aims reforms our understanding of mercy. Mercy is not, as was sometimes suggested, a "soft" penal law or a mere lenience towards the offender. Rather, it is the proportionate fulfilment of all three penal aims of canon 1311 §2. This is demonstrated by many other canons in the new Book VI, which often refer back to these same penal aims. [ABSTRACT FROM AUTHOR]

The Holy Qur'ān, in verse 21 of Surah «Rum», introduces the creation of each of the spouses as divine signs and the reason for the emergence of tranquility based on «affection» and «mercy» in the family; But each of the tranquility, affection, and mercy have special requirements for preservation and durability. The main problem in this research is the Explanation of these requirements in the family according to the aforementioned verse, with the method of library collection and analytical descriptive processing. Based on the findings of the research, paying attention to the heart characteristic of tranquility and authenticity of a woman and the role of the community of one truth in providing tranquility, Knowing the formative grace of affection and mercy from God, paying attention to the rational dimension and the mutual of affection and mercy, preferring the emotional aspect and generalizing both of them in all family affairs, are the requirements of preserving tranquility, affection, and mercy in the family. The macro results of the research also show: that although the observance of material rights in the family is emphasized by Islam, the institution of the family and society is based on the preservation of spiritual issues such as tranquility, affection, and mercy with attention to its indicators. [ABSTRACT FROM AUTHOR]

Saint Teresa of the Child Jesus knew and lived spirituality of a reparative nature, with the notes of victimhood and devotion to the Eucharist and the Sacred Heart of Jesus typical of her time. It is a spirituality that has its origin in thanksgiving for salvation and desires to be a response to evil. In Carmel, this spirituality finds its roots in Bérulle's proposal, characterized by adoration, but in which there is no lack of elements of reparation for the offenses done to a rigorous God. Figures such as Charles de Condren or Jean Eudes will contribute to shaping this spirituality around some fundamental notes: adoration, honor, servitude, sacrifice and satisfaction of sins, with special emphasis on Eucharistic adoration and devotion to the Heart of Jesus with reparative overtones. In the 19th century the historical context of reparatory spirituality, which Thérèse receives and knows within her family, is that of the confrontation between traditional French Catholicism and theli beral and secular currents of the day. Devotion to the Holy Face is particularly important. Though reparative references are present in the writings of Saint Therese of Lisieux, the revelation she received of God's mercy causes love to replace any shadow of fear, thereby ordering justice to mercy. [ABSTRACT FROM AUTHOR]

Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islam's primary sources -- the Quran and the Sunnah -- and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy. [ABSTRACT FROM AUTHOR]

Copyright of Il Capitale Culturale: Studies on the Value of Cultural Heritage is the property of Il Capitale Culturale Studies on the Value of Cultural Heritage 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 article focuses on an in-depth analysis of Psalm 85, exploring its themes of divine favor, human struggles, and the quest for reconciliation and justice. Topics include the interpretation of different verses in the psalm, reflections on contemporary societal issues, and insights into building a community grounded in mercy, righteousness, and peace.

In the last few years, a theological trend has developed in France that is committed to listening to the words of people in precarious situations. In the tradition of Father Joseph Wresinski, founder of ATD Fourth World, this theological movement seeks to hear the joys, the struggles, the hopes, the dreams, and the faith of those who live on the margins of the world. They are the first to be affected by social and environmental injustices. They are the first to fight poverty. They are the first to invent a sustainable way of life. Listening to and taking seriously the experiences and words of the very poor opens up new perspectives for theology, especially in the ecological field. Indeed, the link between the cry of the earth and the cry of the poor has become commonplace. According to the World Bank, it is even "evidence". Certainly "everything is linked", as Pope Francis writes in Laudato Si', but the characterization of this link must be deepened. It is not simply a matter of juxtaposing these two cries, but of perceiving that it is only from the most excluded that fair, effective, and sustainable solutions can be proposed. Bringing their words and thoughts into our modern agoras is an essential anthropological, political, and theological challenge for ecological conversion. [ABSTRACT FROM AUTHOR]

Narratives are fundamentals of storytelling. In Biblical literature, narratives do not only tell what happened (the context for God's revelation), they also indicate why what happened matters (the purpose of history). Employing a narrative methodology and a hermeneutic of identification as an interpretive approach, this article explores the Hagar–Ishmael narrative in Genesis 21: 9–21 against the background of those who have been marginalized, exploited, excluded, trafficked, and sitting in a wilderness of despair, struggle, and mistreatment and are in need of survival. The exploration seeks to understand the narrative structure, plot, characters, and themes within the text. The Hagar–Ishmael position is too painfully close to the realities of many today. In this narrative account, one finds a pitiable scene of human suffering and misery, and yet it is bounded by divine mercy and compassion. The stream of helplessness and consequent hope of survival shows that, no matter how mistreated people might have been, they can rise above their "victimization" and embrace the promises of God by staving off defeat, shaking off despair, and vanquishing discouragement. Thus with a hermeneutic of identification, readers are encouraged to identify with the characters, situations, and experiences described in the biblical narrative. [ABSTRACT FROM AUTHOR]

The anniversary of one hundred and fifthy years since the passing of Saint Metropolitan Andrci Șaguna (28 hine 1873) is the right moment to reflect on his portrait in histonT. his theological legacy, and his positive role ill the historical evolution of the Romanians in Transylvania. Banat and Htingary iii the second half of the 19th centun'. The study approaches a topic less discussed in Romanian, uernian or English historiography and thcoic)gy, naincly: the coats of arms ot Andrci Saglina, by the mercy of God "archbishop and metropolitan of the Orthodox Romanians of Transylvania and Hungity" and by the grace of Franz Joseph, Emperor Of Austria, liaron of the Austrian Empire. Among all Transylvanian lit, inanian Orthodox hierarchs, Metropolitan Saguna is the only one who was raised by tile Austrian emperor to the noble rank of baron. The title was confut-red on him by Emperor Franz Joseph in 1852, being assunied by the hierarch both in his signature and in the official title used in his ecorrespondence with the civiL military and ecclesiastical authorities of the Habsburg Monarchy alld the Romanian Principalities. as well as on the title pages of books printed iii Sibiti. The royal titles and orders, the baronial coat of arms and the metropolitan emblem illustrate the historical ciligies and aristocratic stature of the complex personalin of Metropolitan Andrei Saguna and represent the new legal status and public dignity that the Romanian nation and the Transylvanian Orthodox Church acquired during his pastorate. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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.)

This study examines Derrida's rhetorical ethos in his 1998 lecture, 'Qu-est-ce qu'une traduction "relevante"?' [What is a 'relevant' translation?], given before an audience of French literary translators from the ATLAS association. This lecture provides a gloss, informed by Derrida's seminars on forgiveness, on his partial translation of Portia's lines from Shakespeare's Merchant of Venice. Although Derrida's translation turns on the rendering of 'seasons' as relève, his overtly rhetorical positioning in this lecture foregrounds the homonymic pair mercy/merci as a primary 'relevant'. As a result, Derrida's performative statements of gratitude and appeals for mercy may be read as speech acts that, while simultaneously evoking and repudiating the association of translation and conversion activated in the translation of these lines, also conjure his specular être-juif. As a result, rather than simply giving a public lecture on an intimate philosophical translation practice, in 'Qu'est-ce qu'une traduction "relevante"?' Derrida presents a rhetorical ethos that embeds translation, relevance, and mercy in a personally-inflected public reflection on the 'Jewish Question' and its very real historical consequences. [ABSTRACT FROM AUTHOR]