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Patient-centered care (PCC), a term coined decades ago, is a key but challenging focus of nursing practice. The history, development, and current dialogue about PCC along with biblical perspectives on caregiving, wisdom, and discernment help nurses who follow Christ to offer compassionate PCC. Strategies are proposed for meaningfully engaging patients and families as active participants in healthcare. The Christian nurse can best provide consistent, effective PCC by remaining Christ-centered. [ABSTRACT FROM AUTHOR]

In this paper, we investigate evidence of diachronic variation in patterns of Discernment Politeness in letters written in the ancient Egyptian Old Kingdom (c. 2300–2200 bce) and Late Ramesside period (c. 1099–1069 bce). We present examples of requests, information acts and honorifics used in these letters, predominantly those letters sent by subordinates to their superiors, to explore how this relationship dynamic is linguistically indexed. Our evidence shows that throughout the Old and New Kingdoms, communicative acts were regulated by behavioural norms dependent on power structures rather than individual volition, with Power being the most dominant social variable. Finally, we argue that Discernment is a key approach for exploring politeness in texts from ancient Egypt, supporting current research on the topic, and that the approach used here for the ancient Egyptian material has wider applicability for diachronic linguistic analyses of remote civilisations which are highly hierarchical. [ABSTRACT FROM AUTHOR]

In many Western countries, the Catholic Church (like several others) is currently suffering a vocations crisis. Australia is no exception. Each year, dioceses see more priests retire, die, or leave the priesthood than new ones are ordained. For this reason, it is becoming increasingly mission-critical for dioceses to understand better the vocational journeys of those men who do become priests. These are also, of course, groups of considerable sociological interest: what motivates them to do (and become) something so countercultural? This article presents the main findings from a qualitative research project exploring the vocational journeys of recently ordained (i.e., within the past ten years at the time of the study) priests in the Archdiocese of Sydney, New South Wales. [ABSTRACT FROM AUTHOR]

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

In this essay, the author discusses some of the key aspects of the Eastern Orthodox understanding of holiness and holy persons. He highlights humanity's vocation and destiny in theosis , Orthodox hagiology and the process of canonization, as well as iconography's role in the discernment of holiness and holy persons. [ABSTRACT FROM AUTHOR]

In this article we examine the two crises of the Church: crisis 1, which is the decline of the Church, and crisis 2, which is the Church forgetting its calling. Crisis 1 draws the most attention from churches, but it is crisis 2 that churches should attend first. We argue that the order matters: a church paying attention to its calling will not solve its decline, but will help break free from tiresome attempts at repair. It will also help churches to practise an attitude of receiving, being directed at the kingdom of God. The distinction between crisis 1 and 2 will help churches and theologians name the challenges that the Church faces and will help prioritize them. It requires that discernment as a communal practice with others becomes an important part of the theological method. [ABSTRACT FROM AUTHOR]

Minors belong to the category of vulnerable individuals, in relation to whom the crime of inducement or facilitation of suicide, regulated by Article 150 of the Criminal Code of the Republic of Moldova, can be committed much more easily, in some cases even due to the lack of discernment manifested by the inability to consciously realize the nature and consequences of the harmful act. The article includes a legal analysis of the two aggravating variants provided for in subparagraph (2) of Article 150 of the Criminal Code of the Republic of Moldova, "knowingly with respect to a minor," and subparagraph (3) of Article 150 of the Criminal Code of the Republic of Moldova, "a person under the age of 14", in the commission of the crime prescribed by Article 150 of the Criminal Code of the Republic of Moldova - Inducement or facilitation of suicide. The article argues, including through reference to some comparative studies, for the opportunity to increase the protection of minor victims of the crime of inducement or facilitation of suicide by establishing the specified aggravating circumstances in the current version of Article 150 of the Criminal Code of the Republic of Moldova and increasing the punishment limits. [ABSTRACT FROM AUTHOR]

Unpacking the experience of Ecojesuit as a global network helps in exploring new ways of collaborating across institutions and committed individuals for better participation in global processes. Ecojesuit, a tiny voice at the fringes of the United Nations (UN) meetings on climate and sustainability, adds effort to the broader social commitment for global action. It connects with other organizations sharing goodwill, capacities and voices caring for our common home and those struggling in the local context of climate disasters. While COP28 has been a great disappointment for those seeking fossil fuel phaseout, research of the International Panel on Climate Change (IPCC) is increasingly upheld. Such participation in international relations deepens the Jesuit Universal Apostolic Preferences (UAPs) and Jesuit regional Conferences in apostolic planning. The process of growing a Jesuit network of broad collaboration takes decades; each revision involves greater participation and inclusion of present realities and meaning in life.

This study aims to reconstruct the relationship between the reading of a sacred text and the personal spirituality of the Christian in the work of the early Christian author Gregory I (540–604). Gregory was the first monk to become pope and to whom posterity attached the epithet “the Great”. We find the completion of early Christian Latin thought in his work. Gregory left his mark on Latin Western Christianity with a spiritual-monastic vision that suspended dialogue with the secular world. However, we also find ideas that have not been sufficiently analyzed in his work. These involve Gregory’s hermeneutics of the biblical text in its contribution to the personal spirituality of the reader. We consider this part of his thinking as essential for a contemporary biblical exegesis, which does not consider Gregory’s three-fold interaction between scholarly commentary on the sacred text, the commentator’s own religious convictions and service to others. Gregory first emphasizes the necessity of reading the Bible in the process of spiritual maturation, and in the next step he stresses the humility of the reader before the sacred text. Finally, Gregory recalls the interaction between the reading of the sacred text and the life practice of the reader. A comprehensive reading of Gregory’s body of work makes it possible to emphasize the essential point of his spirituality, which is the connection between the reading of the sacred text, the religious background of the reader and service to others. The wealth of his ideas not only enlivens the interaction between scholarly exegesis and lived spirituality, but it can also be useful in a dialogue with other religious systems in their connection to work with their own sanctified and sacred texts.

This article puts forward the argument for the acute and urgent need to move from ecclesial self-sufficiency to ecclesial interdependency in the ecumenical process. The difficulties in ecumenical cooperation mirror those in the climate crisis, as despite a global crisis of relevance for Christianity and for the ecumenical movement, individual Churches, much like individual states, fail to work together effectively as they negotiate their own internal challenges. Not dissimilar to the ecological climate breakdown, what we understand as the history-bound reality of the Church will not be safeguarded and will not be made relevant in today's globalised, pluralistic, interconnected, and dominantly secular, in many contexts, world, except by concerted action from all Churches. [ABSTRACT FROM AUTHOR]

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

The point of departure for this study is an incident in 2020 when a football manager testifying in a Lisbon court used the pronoun of address você and was reprimanded. With the aid of corpus linguistics, we qualitatively analyse the comments (understood as metacomments) that this case generated on media outlets and social media. The main conclusion is that the sociocultural foundations of EP (European Portuguese) address are polarised and unstable based on the following: the nexus between forms of address and the expression of (im)politeness is often rejected, with concerns that a complex system of address might impede an egalitarian society; despite this, discernment remains a core facet, expressed in the concern for finding appropriate sociolinguistic rules so as to arrive at forms understood as intrinsically (im)polite. Furthermore, a binary T/V dimension does not apply to the EP system, and although a N (neutral) dimension should be added, the polarised perceptions of EP address preclude clear candidates not only for the N platform but also, to an extent, for the V dimension. Fifty years after the 1974 'Carnation' Revolution that initiated the transition to democracy in Portugal, EP conceptualisations of address show that sociocultural concerns for an egalitarian society coexist with persistent concerns for hierarchy and rules. [ABSTRACT FROM AUTHOR]

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

This article shows how Jonson devises a racialized comedy form to navigate the increasingly complex social terrain of early modern London. Reading the avant-garde "comical satire" Every Man Out of His Humour through the lens of Galenic humoralism, I argue that Jonson leverages the physiological discourse within his work to reimagine comedy's definitive purpose as the knowledge-production of social discernment — that is, a cultural system or logic of "reading" the humoral body as a social sign of one's status and interiority. Pretenders of wit, tobacco-fiends, and perfumed courtiers — these humor-ridden figures are racialized through Jonson's comic poetics as immutably inferior readers, inherently lacking in understanding that the rules of social discernment are always fluid, and open to others' manipulation. And conversely, Jonson begins to explore within the play a conception of the ideal, discerning reader as defined by his white, and ultimately undiscernible, corporeality. [ABSTRACT FROM AUTHOR]

Historical politeness scholars use Discernment as a second-order metaterm for compulsory social behaviour that is scripted according to circumstances and rank difference. However, in Renaissance courtesy books the Italian verb discernere 'to discern' has a first-order meaning: to individually work out appropriate behaviour when the fit of rules to circumstances is unclear. Discernment1 and Discernment2 appear to contradict each other. This paper addresses a theory gap: a theory of Discernment2 must unravel the link with Discernment1, given that Discernment1 functions as a metaterm in prescriptive politeness sources from a historical period for which scholars believe social practices are determined by Discernment2. Using a self-built corpus of ca. one hundred nineteenth-century etiquette books in US-UK English, French, Italian and Dutch, I conduct a semantic analysis of discern* (92 hits) and its collocate "tact", tact, tatto, takt (575 hits), which point to a practical type of reasoning, to carry out a careful assessment of the unique and complex situation at hand before deciding on a course of action. However detailed etiquette scripts are, discernment (tact) is needed to process the complexity of real-life circumstances. Hence, Discernment1 and 2 appear complementary. [ABSTRACT FROM AUTHOR]

In this article, I explore the potential of the strategic/non-strategic distinction to link im/politeness with recent developments in pragmatics more generally. My point of departure is the claim that the binary between strategic/non-strategic politeness, as drawn in previous research starting with the distinction between discernment and volition, leaves a blind-spot when it comes to established ways of achieving politeness that do not rely on recognition of the speaker's intention, yet go beyond a pre-defined repertoire of forms. To shed light on this blind spot, I recruit the notions of first-order (S1) and higher-order (S2) polite speakers from Rational Speech Act models, which distinguish between different types of speakers depending on the degree to which they reason not just about their own goals but also about what the hearer thinks of them. However, contrary to the standard RSA model, I propose to think of such reflexive reasoning as a matter of degree, which can be used to explain a continuum of uses from strategic to non-strategic politeness. This move highlights points of contact between theoretical traditions that have developed independently and helps to reinstate im/politeness as a driver of pragmatics research broadly conceived. [ABSTRACT FROM AUTHOR]

Peut-on raisonnablement défendre la suppression de l'évaluation du discernement dans l'appréciation de la responsabilité pénale des infracteurs ? Si une telle question peut à première vue sembler purement rhétorique, de récentes propositions de réforme de l'article 122-1 du Code pénal suggèrent qu'il n'en est rien. Une recommandation, publiée dans les Annales Médico-Psychologiques (Bouchard, 2018), de réécriture dudit article s'appuie même explicitement sur une argumentation en faveur de l'abandon des concepts – légitimement jugés insuffisamment précis – d' abolition et d' altération du discernement, auxquels devrait se substituer l'idée, supposément moins équivoque, d'un lien de causalité nouant (de façon « exclusive » ou non) la présence d'un trouble mental et la commission des faits. Nous nous proposons ici de démontrer en quoi le raisonnement censé justifier l'évacuation de l'examen de la qualité du discernement – remplacé par une estimation de type causal particulièrement ambitieuse – repose sur des prémisses éminemment controversables et nous achemine en outre vers d'insurmontables difficultés évitées par le texte actuel. Can one reasonably defend the suppression of the investigation of discernment in the assessment of the criminal responsibility of offenders? While such a question may at first glance seem purely rhetorical, recent proposals for reform of article 122-1 of the Penal Code suggest that this is not the case. A recommendation, published in the Annales Médico-Psychologiques (Bouchard, 2018), to rewrite this article is in fact explicitly based on an argument insisting on the desirable removal of the concepts – legitimately judged insufficiently precise – of abolition and alteration of discernment , which should be replaced by the idea, supposedly less equivocal, of a causal link ("exclusive" or not) between the presence of a mental disorder and the commission of the offence. In this paper, we propose to demonstrate how such an evacuation of the examination of the quality of discernment – intended to be replaced by a particularly ambitious causal type analysis – is incoherent and moreover produces insurmountable difficulties avoided by the current text. [ABSTRACT FROM AUTHOR]

Copyright of Romanian Case Law Review / Revista Română de Jurisprudenţă is the property of Universul Juridic Publishing House 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 Romanian Case Law Review / Revista Română de Jurisprudenţă is the property of Universul Juridic Publishing House 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 Romanian Review of Private Law / Revista Română de Drept Privat is the property of Universul Juridic Publishing House 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 Romanian Review of Private Law / Revista Română de Drept Privat is the property of Universul Juridic Publishing House 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 Journal of the Japan Association for College of Technology is the property of Japan Association for College of Technology 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 Cuestiones Teológicas is the property of Cuestiones Teologicas 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 special issue focuses on the roles and lived experience of pastors and priests, with an emphasis on North America and Europe. This introduction to the special issue includes: (1) the rationale for focusing on pastors and priests as a way to further the anthropological understanding of Christianity as it is lived by the agents at the core of its culturally generative forces, (2) a short review of the burgeoning literature both within and outside anthropology that coalesces around the centrality and risks of being a pastor or priest, and (3) an introduction to the five papers and the kinds of pastors, pastoral concerns, and theoretical and conceptual problems they address. Throughout, there is an emphasis on how a pastoral habitus that mutually, if not seamlessly, conjoins the human and divine fortifies and reproduces pastors and priests in their work, whether they are providing subtle nudges to their parishioners, confronting the devil on behalf of those parishioners, or giving more focused this-worldly practical advice. [ABSTRACT FROM AUTHOR]

In this article we examine the two crises of the Church: crisis 1, which is the decline of the Church, and crisis 2, which is the Church forgetting its calling. Crisis 1 draws the most attention from churches, but it is crisis 2 that churches should attend first. We argue that the order matters: a church paying attention to its calling will not solve its decline, but will help break free from tiresome attempts at repair. It will also help churches to practise an attitude of receiving, being directed at the kingdom of God. The distinction between crisis 1 and 2 will help churches and theologians name the challenges that the Church faces and will help prioritize them. It requires that discernment as a communal practice with others becomes an important part of the theological method.

This article seeks to draw out the implications of synodality as journeying together in some aspects of the Directory for Catechesis (2020) and of Antiquum Ministerium (2021). These notions of syno­dality cannot be fished out of these documents in an immediate way. The method which will be adopted is a bibliographical one where several texts will be analysed. The first part will seek to give a working definition of synodality. For a balanced view, this will be supplemented by some difficulties in synodality today. This will be followed by a very brief outline of how catechesis changed as a result of the Second Vatican Council. The Directory for Catechesis and Antiquum Ministerium will then be presented in terms of contents within them which point at or call for synodality. Finally, specific aspects of the contents of these two documents will be studied in view of their practical implications to catechesis in the contem­porary secularised world, namely synodality within the structures of the Church entrusted with cateche­sis; accompaniment; listening and speaking, and discernment.

Through a process of action research with a non-religious organization, this article provides a foundation for the characteristics of a secular discernment process. Importantly, we argue that discernment can be conceptualized as a process of entwined individual unlearning and collective relearning. Our action research study contributes to both the discernment and the unlearning literatures by unpacking how discernment encourages a process of individual unlearning – which our study suggests entails a process of 'setting aside' and reflexive-distancing from a priori individual knowledge – to be more open and receptive to new ways of emergent collective re-learning. The process of unlearning – and the behavioural norms and routines that are central to discernment – underscores the collective relearning process. The article concludes with future pathways for research. [ABSTRACT FROM AUTHOR]

This article analyses contemporary Charismatic evangelical ideas of 'discernment' in the context of US 'spiritual warfare' demonologies to argue that these demonologies are distinctly modern. Through a critical examination of spiritual warfare texts, it first demonstrates that discernment situates spiritual warfare demonologies in wider modernist projects of taxonomic classification, intertextual referentiality, and empirical observation. Then, drawing on post- and de-colonial scholarship that has shown European modernity to have arisen through the mechanisms of colonialism, the article contends that narratives of missionary encounters with the demonic replicate this relation between modernity and coloniality. Spiritual warfare reduces vibrant non-evangelical lifeworlds to objects of demonological knowledge, raw data that can only be properly interpreted and systematised by evangelical discernment. This systematisation permits the assimilation of these lifeworlds into a soteriological narrative of modern progress through religious conversion and (thus) socio-economic development. By demonstrating discernment's inextricability from modernist methodologies and modernity's foundational and enduring relation to coloniality, the article argues for understanding contemporary Charismatic demonology as distinctly modern. [ABSTRACT FROM AUTHOR]

Like most higher education institutions, Catholic universities experience changes and pressures due to university rankings, education marketisation, and diverse student bodies. As part of the Catholic Church, these institutions must also be faithful to their unique religious identity and mission. In this paper focusing on Jesuit institutions, the concept of creative tension is explored as it operates in the student, faculty, and institutional levels. For students, Jesuit universities make efforts to balance both professional and holistic education; for faculty, the focus is on the balance of professional and institutional involvement; for institutions, the balance of teaching and research, and service for justice and faith. The paper discusses how these tensions are present in Jesuit schools, and how its creativity is the product of dialogue and discernment. [ABSTRACT FROM AUTHOR]

The present investigation approaches the First Letter of Peter from the question about the keys of discernment in the ethical discourse. As an introduction, a diagnosis is presented on the use of the letter in different theological disciplines. Methodologically, the discourse is approached by applying a rhetorical analysis in order to discover indications of the author's strategy and, later, a theological analysis with the objective of systematizing what is exposed about the action of the Spirit in the believer. The results of the research help to identify clues for scrutiny in three areas: in relation to oneself, in social relations and in domestic relations. The study concludes with the updating of these keys as a new contribution of First Peter to the discipline of spiritual theology. [ABSTRACT FROM AUTHOR]

The synodal way invites the Church to understand itself as the People of God journeying together in faith. Giving testimony is proposed here as a way of reflecting upon that journey. The Charismatic practice of giving testimony is examined as a form of reflexive faith experience. Examined in terms of witness, desire and story, the faith experience of the individual is explored for its communal, ecclesial context, and the theological contribution it makes. The discernment that links personal, spiritual experience to communal faith and practice is then investigated in the light of conciliar teaching to propose, in conclusion, how this might be undertaken in a parish setting. [ABSTRACT FROM AUTHOR]

The point of departure for this study is an incident in 2020 when a football manager testifying in a Lisbon court used the pronoun of address você and was reprimanded. With the aid of corpus linguistics, we qualitatively analyse the comments (understood as metacomments) that this case generated on media outlets and social media. The main conclusion is that the sociocultural foundations of EP (European Portuguese) address are polarised and unstable based on the following: the nexus between forms of address and the expression of (im)politeness is often rejected, with concerns that a complex system of address might impede an egalitarian society; despite this, discernment remains a core facet, expressed in the concern for finding appropriate sociolinguistic rules so as to arrive at forms understood as intrinsically (im)polite. Furthermore, a binary T/V dimension does not apply to the EP system, and although a N (neutral) dimension should be added, the polarised perceptions of EP address preclude clear candidates not only for the N platform but also, to an extent, for the V dimension. Fifty years after the 1974 ‘Carnation’ Revolution that initiated the transition to democracy in Portugal, EP conceptualisations of address show that sociocultural concerns for an egalitarian society coexist with persistent concerns for hierarchy and rules.

Assuming an autoethnographic orientation and a shifting performative lettering style, I write posthumously to my mother in response to her question, what do professors do? The letter is a reflexive contribution to contemporary decolonial debates about unrelenting forms of colonizing knowledge, ways of overturning exclusionary credentialing systems, and liberatory modes of knowledge creation. Engaging with the epistemology of the heart, I write to Ma about the fecundity of silence and being a stranger; the (re)making of critical compassionate space in academia; the tenuous movements between different epistemologies; the slipperiness of language and the ambiguities inherent to connecting diverse socio-epistemic worlds; as well as her legacy of socio-epistemic agency. Perhaps communities of insurgent scholars and activists and those who hold humanizing imaginaries in their bosoms may read my letter as an invitation to embrace the heart as the catalytic organ of, and for discernment, comprehension, contemplation, radical agency, and epistemic love. [ABSTRACT FROM AUTHOR]

The synodal process launched in the worldwide Catholic Church in October 2021 is based on the ancient and venerable tradition of the Church though it was almost forgotten since the early Middle Ages. Depending heavily on the ecclesiology of Vatican-II, especially on the concept of the People of God, it is an effort to listen to and discern the voice of the Holy Spirit who dwells in every baptized person irrespective of his/her ecclesial status. Given the intrinsic link between ecclesiology and moral theology, the current synodal process has certain implications also for contemporary moral theology in its efforts to discern and harness the moral truth as revealed by the Holy Spirit both in the personal and communal spheres of Church life. This article highlights five such main implications that need to be taken seriously in any moral discernment. [ABSTRACT FROM AUTHOR]

This article explores the issue of discernment through tracing the author's experience wrestling with personal midlife decisions. The article begins by describing my sense of turmoil and enquires whether Baptist resources are available to support the decisionmaking process. 'Communal discernment' in its traditional form is examined but dismissed as ill-suited to my task, while the Baptist principle of 'soul competency' seems to offer a viable starting point. Similarly, searching the Scriptures offers insights but fails to resolve my dilemmas, although engagement with Catholic spirituality through the Spiritual Exercises of Ignatius proves fruitful. I go on to consider whether small group discernment within Baptist settings might provide an effective blend of intimacy and community, discussing both a home-grown experiment and a published case study. In reporting the outcomes of the process, namely attaining a sense of peace despite continuing uncertainty, I conclude that discernment is deep spiritual work that cannot be rushed. [ABSTRACT FROM AUTHOR]

A patristic reflection on the key texts of Pachomian on the issue of cenobitic labor and its consequences allows us to draw the following conclusions. In pachomian's ideological conception, work was to be an ascetic activity, carried out in silence and in complete submission to superiors. The primary type of Pachomian labor was agricultural work in the fields. Braiding, on the other hand, appears to have been a more ascetic complement to the former. The pachomian's other work was subservient to agriculture and braiding. The Christological motivation for the work emerges from the letters of Pachomius and the Book of Horsiesi. The crises of the Pachomian communities of the late 40s and 60s of the 4th century verified the original assumptions of the Rule. The casuistic and bureaucratic normative management of the order during Horsiesi's first term of office killed both the idealism of the monks and their human or monastic responsibility. It provoked opposition ("We want nothing to do with Horsiesi or the rules he sets") and rebellion from the brothers. Under Theodore, another διακριτικός of the community, there was a calming down in the order. Paradoxically, systematic work brought tangible material results, which began to threaten the spiritual purpose of the order. This second crisis of the order's management was resolved by entrusting to Divine Providence the tension between monastic observation and systematic work and the enrichment of the institution. Successfully, it seems, because the Pachomians survived in Egypt until the Arab invasion in the 9th century. [ABSTRACT FROM AUTHOR]

Both prevention and combating the domain of juvenile delinquency are considered special problems, because among the conditions of criminal responsibility is also the age of the perpetrator. Taking into account that minors can make more mistakes, but also the fact that they can be re-educated more easily, the legislator established a special program for sanctioning minor criminals. The punishments applied to minors who are criminally responsible were completely abandoned, they being replaced by a regime made up exclusively of educational measures, the process of their elaboration being generally inspired by Spanish, French and German law. There was a need for a special regulation of the criminal liability of minors because they do not have a complete psychophysical development, they do not have enough social experience, they have a personality that is extremely easy to influence, these being sometimes also due to the deficiencies recorded on the educational level. [ABSTRACT FROM AUTHOR]

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians 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 Teologia w Polsce is the property of Society of Dogmatic Theologians 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 Teologia w Polsce is the property of Society of Dogmatic Theologians 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.)

Since comparative theology involves leaving one's religious home, at least temporarily, to explore other religious traditions to advance the understanding and experience of religious truth, the question of the importance of a particular home tradition has come into question. This article argues for the added value of continued commitment to an existing religious tradition insofar as it provides direction to the work of comparative theology, a community of thinkers who can assist in the process of discernment, and a target audience for theological refection. [ABSTRACT FROM AUTHOR]

Following the launch of the Impact and Quality of Life project in December 2012 by the Luxembourg Ministry of Foreign and European Affairs, Humanity & Inclusion − formerly Handicap International (HI) − developed a new monitoring tool, the score of perceived outcomes (ScoPeO), which is now widely used across HI programmes to measure the quality of life. The tool was used to evaluate service-users’ quality of life in four countries (Lebanon, Madagascar, Sierra Leone and Togo) in the Touching Minds, Raising Dignity (TMRD) programme which aims to end the stigmatisation of people living with mental health issues and to improve their quality of life. This field report documents lessons learned in using the ScoPeO tool, specifically in relation to quality of life. It describes the methods used to survey the interventions in the four different settings and discusses the challenges and limitations in using the ScoPeO tool.