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This research involved a quantitative mapping exercise, which sought to establish how good a numerical picture of the Church of England’s involvement in chaplaincy could be drawn, by using (and enhancing) existing data-gathering opportunities such as returns from dioceses. The result is only a partial picture, a minimum of 1415 reported chaplains known to the Church of England. This is identified as a significant underestimate, especially in relation to the scale of lay volunteers involved in chaplaincy. \ud From the five qualitative case-studies of different kinds of chaplaincy, different models of chaplaincy are identified, ranging from the full-time ordained chaplain (paid for by the Church of England or other organizations) to the volunteer lay person doing a few hours of chaplaincy a week. The models involve different combinations of lay and ordained, full-time, part-time and volunteer, paid or resourced by different organizations. This implies the need to further establish the range of definitions and models of chaplaincy. \ud The case-studies cast light on the identity of chaplaincy, which involves: doing God’s work in secular places; being always pastoral; but also engaging with people when they want to explore and reflect on moral or spiritual questions; and therefore accompanying them in their spiritual development. This work of chaplaincy is often hidden, both from the host organization and the church. Most hidden is the significant and growing work of lay volunteers, as well as the work of full-time chaplains who enable the lay involvement. \ud The research uncovered both connections and disconnections involving chaplaincy, with host organizations and the church. Chaplains continue to feel not consistently connected with church structures, but are committed to improving connections, especially with those involved in other kinds of ministry (not least parochial ministry). This implies the need for chaplains to be more consistently represented, supported and enabled at local, diocesan and national level. \ud Chaplains spoke of mission sometimes in precise ways, sometimes with more diffidence. Most often their missiology was articulated in terms of incarnation, which at its most clearly expressed was about a ministry of presence, action and public theology, which supported people in being more fully human, but which also drew back the “veil” to reveal the presence of God. The report argues that this understanding of mission needs to be relocated within the Church of England’s wider missiology, with a corresponding re-evaluation of the part that chaplaincy plays alongside other forms of ministry (for example in relation to mission action planning), and with a re-integration of chaplaincy and its insights into all areas of education and training, both for chaplaincy’s own sake and for the sake of the wider mission. \ud Chaplains found the organizational imperative to demonstrate the ‘impact’ of their work a challenge. While chaplains had developed models for producing ‘evidence’ of impact, they also spoke about the difficulty of quantifying what they did. In relation to mission, they reflected on not knowing when and where the seeds they planted might bear fruit. \ud As part of a consultation exercise at which initial findings were shared with research participants, the relationship of chaplaincy to the Church of England’s Quinquennial Goals (see Appendix 5) and discipleship was explored. While chaplains did not make numerical growth a primary aim, they were explicit about their involvement in enabling spiritual growth; and they were committed to making better connections between this work and the congregational life of the church, where people might locate their growth. Nurturing discipleship was not a language natural to chaplaincy. But chaplains engaged with the concept, identifying as significant their work of supporting people to explore faith. Lay volunteer involvement in chaplaincy was also identified as one way for people to develop their discipleship. \ud The research concludes that chaplaincy is a significant resource for the church. However, this report also argues that for the church to fully benefit from the resource, the relocating of chaplaincy in structures, understandings and practices of mission, ministry and education (mentioned above) is essential. The full benefit of chaplaincy to the church includes significant insight into the world of employment (and Christian discipleship in that context) and a range of areas of public theology. \ud The report also concludes that chaplaincy is a church resource for the common good, extending the work and mission of the church into a range of contexts, social settings and generations less touched by other areas of ministry. This is a continuing bold engagement with the secular and an important part of the Church’s contribution to civil and wider society. \ud Finally the report identifies chaplaincy as a resource for the future. It suggests that a more consistent approach to the support and resourcing of chaplaincy would have significant returns. The research uncovers potential connections between chaplaincy and other areas of ministry, that would enrich the Church’s understanding and practice of mission; offer opportunities to connect those who are at present un-connected or disenchanted with the Church, but who are touched by chaplaincy, with the congregational life of the Church; and facilitate partnerships with a range of organizations who currently value and resource the work of chaplains.

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The Covid-19 pandemic has disrupted and reshaped experiences of bodily disposal and memorialization around the world. One key characteristic of almost all religious practices and traditions is the centrality of face-to-face gatherings (Baker et al. 2020). The spatial turn shows the need to study space and place in research on religion (Knott 2010). Avril Maddrell has utilized a spatial lens for death studies with her concept of the deathscape, by which she means both the places associated with death and the dead and how these are infused with meaning (Maddrell and Sidaway 2010). The aim of my article is to uncover which spaces were used in Finnish funerals and what they reveal about deathscapes during Covid-19. The forty-five pieces of correspondence that form the qualitative data of the research were received between October 2020 and February 2021; they offer some important, real-time insights into how funeral spaces and burial places were experienced during the two first waves of the pandemic. The findings reveal that participation in the ritual was more important than the actual site of the funeral, burial or memorial. The findings indicate that deathscapes in Finnish funerals during Covid-19 typically dealt with how ritual space was created during restrictions. The physical site was important as long as it created ritual space and was aligned with the personality of the deceased. Central to these actively created spaces was that they followed the deceased body either physically, virtually or spiritually. The latter was a conceptual finding from the data and a means by which the writers pointed to spatialities of belief and virtual attendance that were not digitally mediated.

Connections between religion and volunteering have been widely documented. Religion is a key motivating factor for volunteering in religious settings and elsewhere. Episodic volunteering is one of the fastest-growing forms of volunteering, but literature on episodic volunteering and religion is scarce. In this article, we analyse connections between religion and religiosity, and episodic volunteering. First, we identify types of episodic volunteers at religious events. Second, we use a set of three independent variables (declared religious denomination, importance of religion and spiritual motivation) to understand episodic volunteering participation. Third, we examine whether those who volunteer both episodically and regularly are more religious. Finally, we identify differences across religious affiliations. Using data from a cross-national survey, we apply different data segments in each area of our study. Our findings suggest that episodic volunteers are influenced by religion and religiosity, with especially strong connections among Protestants. We conclude with suggestions for future research.

Innovation is crucial for the survival and wellbeing of organizations in volatile, rapidly changing societies. However, the role of profound human capability, compassion, and innovation has not been adequately investigated. This article sets out to explore the factors preventing and promoting innovation in organizations, asking how compassion is connected to these factors, and how compassion could boost innovation. We approach innovation as a complicated multilevel phenomenon, emerging from interactions between individuals and the work context. Our view of compassion includes both compassion and copassion—responding both to the suffering and joy of others. Our material was collected from nine focus group interviews, organized in Finland in 2017, in private, public, and third-sector organizations. The material was analyzed by two researchers, using an adapted grounded theory methodology. We found four core factors capable of either promoting or preventing innovation: (1) the strategy and structures of the organization, (2) resources, especially time, (3) working culture; and (4) the dynamics of interaction between individuals and the community. Our key conclusion, fruitful to theorizing both innovation and compassion, is that for innovation to flourish, compassion is to be cultivated throughout an organization. It is not a single variable or practice, and it is in many ways in a key position regarding innovation: the existence of it promotes innovation, but the lack of it prevents innovation. Thus, organizations aiming for innovation should seek multifaceted understanding and skills in compassion.

Understanding of space is central in migrant identity-building and integration to a host society. Identity also relates to time, which is effectuated by memory. This article shows how the interplay between religiosity and space may be central to believers’ identity narratives. Religiosity and memories of the past may affiliate migrants to a specific country. Through narrative analysis, I have shown five different ways Russian speakers from various denominations in Finland affiliate spatially—whether to the past country which does not exist anymore, country of origin, two home countries, host country or the global society. Each narrative has its own way of memorizing. The article shows multiplicity in Russian-speaking believers’ life courses and present-day identity-building in Finland. The article also demonstrates, in a migration situation, the effect on identity narratives of denominational background and recognition as sectarian or necessity of remediation.

Given its ubiquitous nature, sport events are one of the most popular venues for episodic volunteering around the world. This article explores the rare dataset of volunteering in sport events in seven countries-Finland, Ghana, India, Japan, Switzerland, Tanzania, United States-to overview the differences and similarities identified in demography, volunteers' reactions to hosts' management strategies, satisfaction, and intention to volunteer again. Key findings include differences in the level of satisfaction, where responses among American volunteers were the highest. We also find that although well-organized management strategies such as quality training, communication, and proper appreciation led to higher satisfaction, these factors did not contribute to volunteers' intent to volunteer again. Such management style might be too impersonal with less autonomy on the part of volunteers that they may not feel needed in future events. Somewhat messy management might motivate volunteers to participate again.

Bereavement is an ongoing process of negotiation and meaning-making in which widows and widowers make sense of the changed nature of their relationship with their deceased spouse. We analyzed the experiences of meaning in life among older widows and widowers (aged 65+) using interpretative phenomenological analysis (IPA; see Smith et al. in Interpretative phenomenological analysis: Theory, method and research, Sage, 2009), with the following question: How do widows and widowers search for meaning through continuing and/or transforming their bond to their deceased spouse? The results demonstrate that some of the widowed persons sought meaning through rituals or various means of after-death communication with their deceased spouses. Other participants transformed the bond, for example, through clearing out their deceased spouse’s belongings or a process of reconciliation. Many continued and transformed the bond simultaneously, which shows that negotiation of the relationship after the death of a spouse is an ongoing process in which both continuity and change are present. The experience of a violation of meaning in life affected the participants’ capacity to continue their bond with their deceased spouse.

Non

This study concerns the theology of image, artworks, and icons. My study is ecumenical: I analyze questions, possibilities, and tensions between Lutheran and Orthodox theologies of images. I narrow my focus to a systematic analysis of six theologians from the twentieth century. Pavel Florensky, Leonid Ouspensky, and John Meyendorff are Orthodox. Robert Jenson, Hans-Eckehard Bahr, and Martin Lönnebo are Lutherans. This enables comparison within and between two churches on questions of the theology of images. Furthermore, I evaluate the presented thoughts and theologies in the light of traditions of dominations, ecumenical conclusions, and common sense. This study belongs to the field of practical theology. It includes pictures of paintings. Through them, I analyze and demonstrate the thoughts of my chosen theologians. Besides this, the theology of images concerns dogmatics, ecumenism, aesthetics, philosophy of religion, and church history. My central question is about the relationship between an image and its object. This denotes the ontology of image and the presence of spiritual reality in the material image. I utilize the concepts weak and strong theology of image to express degrees of ontological strength and modes of the presence of holiness in images. In general, the Lutheran Church represents a weak theology of images, and the Eastern Orthodox Church, a strong theology. I find that Lutherans and Orthodox share a common premise on the possibilities of Christian images based on Christ’s incarnation. Hence, both churches reject iconoclasm. Yet, I remark that the Lutheran position usually approaches iconoclasm. The Orthodox theologians of this study belong to the icon revivalist movement. I reproduce this movement’s opposition between sacred and Orthodox icon art and corrupt Western art. I foreground the ecumenical challenges, strengths, and weaknesses of this narration. Ouspensky´s theology of icons is convincing and coherent, yet ecumenically challenging and inadequate. Furthermore, he builds his theology of icons on narrow Orthodox tradition. Meyendorff’s neo-Palamism is positive towards images and in line with the Orthodox tradition of images. However, Palamism highlights mystical and direct encounters with God that underline the tensional position of icons in Orthodox theology. Pavel Florensky’s philosophized and Slavophile Christianity appears to be an outdated and ecumenically challenging position. Nevertheless, Florensky represents general Orthodox mystical theology, where icons, symbols, and theology of sight are central. Robert Jenson and Martin Lönnebo endorse traditional Orthodox icons in the Lutheran context. Thus, their thought creates ecumenical possibilities between Lutherans and Orthodox. They also converge with the theology of the Eastern Orthodox Church in questions of saints, the Virgin Mary, and tradition. Lönnebo’s habit of drawing wisdom from various traditions appears to be a theological richness. However, at times his theology remains on a general level between Lutheran and Orthodox theology. Jenson is critical of Eastern Orthodox Church theology, not least on icons. His position on a temporal God remains ecumenically noteworthy, yet unfinished. Jenson’s position may be generalized to Lutheran loneliness in the theology of images: renaissance, modern art, and Eastern Christian tradition remain incompatible with Lutheran theology. Hans-Eckehard Bahr practices theology in dialogue with modern art. His approach is mostly strong and based on Lutheran tradition. Bahr tries to understand the autonomous character of art, not forgetting Christian dogmas on God, Christ, or salvation. Bahr’s positive Christian theology of images remains weak because he mainly concentrates on criticizing aesthetical and theological theories. He notices images that reveal the world’s terrible state without the gospel but is less able to witness Christian resurrection and joy through art. Bahr calls traditional theology of icons idolatry. Moreover, his neo-Kantian and existential position denotes the rejection of any metaphysics. This theology is occasionally outdated and liturgically weak. I demonstrate that shared tradition and faith in the Bible, Trinitarian God, and Christ does not solve all questions and disagreements on images. The pivotal question concerns the Seventh Ecumenical Council and its decision to venerate icons against iconoclasts. Jenson and Lönnebo accept this council, yet with restrictions. Bahr does not mention the council or build his theology of image on it. In my study of six theologians, I prove that there are several background factors and preconditions behind the practice of utilizing images in a Christian context. Great, yet often subconscious metaphysical notions define a place for single paintings. Hence, challenge the theology of images sets for ecumenical relations between the Lutheran Church and the Eastern Orthodox Church concerns other tensions, for example, regarding salvation and tradition. Central factors behind the churches´ theologies of image are Lutheran theology of the cross and the complex relationship between Orthodox theology and Platonism. Keywords: image, icon, Eastern Orthodox Church, Lutheran Church, ecumenism, ontology, art, symbol, tradition, iconoclasm, Platonism Tämä tutkimus koskee kuvan teologiaa. Tutkimuksessani kuva rajautuu ennen kaikkea maalaukseksi. Tällöin kuvaa voi kutsua taideteokseksi tai ikoniksi. Tutkimukseni tehtävä on analysoida kuvan teologiaan liittyviä kysymyksiä, mahdollisuuksia ja jännitteitä ortodoksien ja luterilaisten välillä. Tutkimus on rajattu kuuden 1900-luvun teologin ajattelun systemaattiseen analyysiin. Valituista teologeista Pavel Florensky, Leonid Ouspensky ja John Meyendorff ovat ortodokseja. Robert Jenson, Hans Eckehard-Bahr ja Martin Lönnebo edustavat luterilaisuutta. Rajaus mahdollistaa kirkkojen sisäisen sekä kirkkojen välisen vertailun kuvateologisissa kysymyksissä. Ajatusten vertailu on osa tutkimukseni systemaattista analyysia. Arvioin muutenkin valittujen teologien ajatusten pätevyyttä, esimerkiksi peilaamalla niitä kirkkokuntien traditioihin sekä ekumeenisten keskusteluiden tuloksiin. Tutkimuskohteeni ja aiheeni on teologinen, mutta sivuan myös estetiikan alaan liittyviä kysymyksiä ja aiheita. Tutkimukseni sisältää kuvia maalauksista. Näiden maalausten kautta ja niiden avulla analysoin sekä havainnollistan tutkittavien teologien ajatuksia. Teologisesti, kuvien käyttö liittyy etenkin käytännölliseen teologiaan. Kuvan teologia on kuitenkin vahvasti eri tieteenalat ylittävä tutkimusalue. Tutkimuksessani korostuu erityisesti dogmatiikka ja ekumeniikka, mutta myös uskonnonfilosofia, uskontotiede sekä kirkkohistoria, etenkin patristiikka sekä Bysantin kuvariitojen aika 700–800 luvuilla. Tutkimukseni keskeisin kysymys on kuvan ja kuvattavan kohteen välinen suhde. Tämä tarkoittaa kuvan ontologiaa sekä hengellisyyden ja näkymättömän todellisuuden läsnäoloa materiaalisessa ja visuaalisessa maalauksessa. Käytän tutkimuksessani käsitteitä heikko ja vahva kuvateologia. Ilmaukset liittyvät kuvassa ymmärrettyyn ontologiseen voimaan ja pyhän läsnäoloon, esimerkiksi tehdä ihmeitä. Luterilaisen ja ortodoksien kuvateologian eron voi ilmaista näiden käsitteiden kautta. Tutkimuksessani käy ilmi, kuinka kysymys kuvasta kietoutuu yhteen monien dogmaattisten aiheiden sekä kirkkojen traditioiden kanssa. Luterilaiset ja ortodoksit jakavat saman lähtökohdan kristillisen kuvan mahdollisuudesta Jeesuksen inkarnaation myötä. Toisin sanoen, ekumeenisena lähtökohtana toimii ikonoklasmin torjuminen. Toisaalta tutkimukseni osoittaa, että ikonoklastinen positio tulee joskus lähelle luterilaisten käsityksiä kuvasta. Myös ortodoksiteologit voivat kyseenalaistaa kuvia tai niiden pyhyyttä. Tutkimukseni ortodoksiteologit kuuluvat ikonirevivalisteihin. Tutkimukseni osoittaa tämän liikkeen vastakkainasettelun pyhänä ja ortodoksisena pidetyn ja toisaalta vääristyneeksi nähdyn länsimaalaisen taiteen välillä. Tuon esiin tämän narraation vahvuuksia ja heikkouksia. Tutkimukseni osoittaa kuvateologisia eroja ja jännitteitä ortodoksien ja luterilaisten välillä sekä saman kirkon edustajien välillä. Ouspenskyn ikoniteologia on vakuuttava ja koherentti. Käy toisaalta ilmi, että hän luo ekumeenisesti haastavan vastakkainasettelun idän ja lännen välillä. Ouspensky myös rakentaa pitkälle meneviä johtopäätöksiä ortodoksisen tradition suppeista linjanvedoista. Meyendorffin edustama uuspalamismi paljastuu kuvamyönteiseksi ja ortodoksisen kuvaperinteen mukaiseksi. Toisaalta palamismin korostama mystisen ja suoran Jumalan kohtaamisen mahdollisuus alleviivaa ikonin jännitteistä asemaa ortodoksisessa teologiassa. Ikonia voi pitää läsnäolon korvikkeena, joka kuitenkin mahdollistaa kuvattavan kohteen läsnäolon. Pavel Florenskyn filosofinen ja slavofiilinen kristinuskon tulkinta osoittautuu myös ortodoksiteologien toimesta monin paikoin vanhentuneeksi ja ekumeenisesti haastavaksi positioksi. Toisaalta Florensky edustaa yleistettävissä olevaa ortodoksista mystiikan teologiaa, jossa ikonit, symbolit ja katseen teologia saavat keskeisen sijan. Luterilaiset teologit Robert Jenson ja Martin Lönnebo hyväksyvät perinteisten ortodoksisten ikonien käytön luterilaisessa kontekstissa. Siten heidän ajattelunsa puolustaa näkemystä kuvateologian ekumeenisista mahdollisuuksista luterilaisten ja ortodoksien välillä. Heidän kohdallaan tulee esille kysymyksen monitahoisuus. Ikonien lisäksi Lönnebo ja Jenson lähestyvät ortodoksisen kirkon teologiaa esimerkiksi pyhimysten, Neitsyt Marian sekä tradition kohdalla. Lönnebon tapa ammentaa useista eri traditioista näyttäytyy rikkautena. Toisaalta hänen kuvan teologia jää välillä yleisluonteiseksi tai ikään kuin luterilaisuuden ja ortodoksisuuden väliin. Lönnebo esimerkiksi esittää perinteisiä ortodoksisia ikoneita, mutta ilman kultataustaa. Jenson kritisoi ja kyseenalaistaa monia ortodoksien teologian piirteitä koskien myös ikonien teologiaa. Hänen positionsa jää ekumeenisesti huomionarvoisaksi, mutta viimeistelemättömäksi. Jensonin kuvateologian voinee yleistää yleiseksi luterilaisen kuvateologian suunnattomuudeksi. Läntisen renessanssin perinne tai moderni taide eivät vaikuta sopivan kovinkaan hyvin yhteen luterilaisen teologian kanssa. Hans Eckehard-Bahr pyrkii rakentamaan luterilaista teologiaa modernia ja autonomista taidetta vasten. Ymmärrystä etsivä ja dialoginen lähestymistapa on useimmiten vakuuttava. Bahr ei tingi luterilaisen uskonsa perusehdoista, kuten Jumalasta, Kristuksesta tai pelastuksesta. Bahrin tapauksessa myönteinen kristillinen kuvan teologia jää kuitenkin heikoksi. Pääpaino on vastustajien torjumisessa. Sellaisena esiintyy myös ortodoksisen kirkon teologia, jonka Bahr nimittää kuvainpalvonnaksi. Bahrin kritiikki jäsentyy kaiken metafysiikan vastustamisena. Hänen uuskantilainen ja eksistentiaalinen teologiansa on toisinaan vanhentunutta sekä liturgisesti köyhää. Bahrin myönteiset kuvaesimerkit rajautuvat lähinnä ristiinnaulitsemiskuviin sekä kuviin, jotka paljastavat maailman kauhean tilan vailla evankeliumia. Tämän teologi Paul Tillichiltä omaksutun position heikkoutena näkyisi olevan kykenemättömyys todistaa kristillisestä ylösnousemustodellisuudesta ja ilosta kuvan kautta. Virheistään ja puutteistaan huolimatta Bahrin kuvan teologia on varteenotettava ja luterilaisen tradition varaan rakennettu. Tutkimuksessani osoitan, että ortodoksien ja luterilaisten jakama usko ja traditio Raamatusta, kolmiyhteisestä Jumalasta sekä Kristuksesta ei ratkaise kuvateologia kysymyksiä ja erimielisyyksiä. Ekumeenisesti painavimmaksi kysymykseksi nousee 7. ekumeeninen kirkolliskokouksen päätös kuvien kunnioittamisen ortodoksisuudesta ikonoklasteja vastaan. Jenson ja Lönnebo hyväksyvät konsiilin, tietyin rajauksin. Bahr ei mainitse konsiilia eikä siten rakenna kuvateologiaansa sen varaan. Tutkimukseni osoittaa, valittujen teologien ajattelun kautta, kuinka kuvan teologian taustalla vaikuttaa monia taustatekijöitä ja ennakkoehtoja, jotka ovat usein sanoittamattomia ja itsestään selviä. Suuret metafyysiset käsitykset määrittävät paikan yksittäisille maalauksille kristillisessä rituaalissa ja tilassa. Siten kuvakysymyksessä ekumeeniseksi haasteeksi jää ortodoksien ja luterilaisten erilaiset ja joskus jopa vastakkaiset näkemykset esimerkiksi traditiosta ja pelastuksesta. Keskeisiksi tekijöiksi kuvan teologiassa nousevat luterilainen ristin teologia sekä ortodoksisen teologian kompleksinen suhde platonismiin. Avainsanat: kuva, ikoni, ortodoksinen kirkko, luterilainen kirkko, ekumenia, ontologia, symboli, taide, traditio, ikonoklasmi, platonismi

In the quest to identify the key sources of subjective well-being, self-determination theory (SDT) has proposed that three basic psychological needs—autonomy, competence, and relatedness—are fundamental to well-being across cultures. To understand their influence on well-being, we analyzed data from European Social Survey on 27 European countries ( n = 48,550) using structural equation modeling with alignment invariance that allowed us to get comparable indicators across the countries. Both across Europe, and within each of the 27 countries, SDT’s basic psychological needs—both when examined alone and when examined together—were strongly related to key indicators of well-being (happiness, life satisfaction, and meaning in life) and a key indicator of ill-being (symptoms of depression), even controlling for demographic factors and socio-economic position. Moreover, basic needs substantially and sometimes fully mediated the effects of socio-economic position on well-being, underscoring their status as crucial to human well-being.

Compassion is in high demand within organizational research, with important implications for leadership, well-being, and productivity. However, thus far only meditation-based interventions have been implemented to increase compassion in organizations. Our aim was to explore whether compassion could be increased among managers through improving their emotional skills. We implemented a quasi-randomized controlled trial with pre-test and post-test design of a new emotional skills cultivation training among managers, measuring the treatment group (N = 68), the control group (N = 90), and their followers (N = 85 and N = 72). Compared to the control group, the managers exhibited significantly increased sense of emotional skills, with some evidence for an improved sense of compassion. We also found that emotional skills mediated the impact of participating in the intervention group and compassion. Additionally, servant leadership behaviors in the intervention group improved following the intervention. These results demonstrate that instead of being something innate, compassion is a skill that can be increased through training emotional skills, with observable benefits for the organization.

Contrary to earlier assumptions, not (only) is religion declining in modern societies, it is taking new roles in the complex development of (late) modern societies. In empirical studies on values, religiosity has been connected primarily to traditionalist value patterns that highlight stability, traditionality and security. This article, focusing on data collected from members of a renewal movement in the Evangelical-Lutheran Church in Finland (N = 529), addresses how the 10 universal values in Schwartz’s Value Theory relate to their religiosity and theological orientations. The results of the study imply that there are several religious value patterns, and not just one. Differences in theological orientation as well as other aspects of religious belief and participation proved to have an effect on the patterns. These findings open up new directions for the study of religion, spirituality and values.

Re-enchantment taps well into the current zeitgeist: The rising focus on emotions and post-material values also in organizational context. Enchantment is deeply tied to socially generated emotions. Our aim is to develop the concept of copassion, referring to the process of responding to the positive emotion of a fellow human being. Concepts are crucial as they shape our understanding of the world. Our core claim is relating to our colleagues’ positive emotions not only enables and maintains but also fosters enchantment at work. In this article, by laying the ground by discussing enchantment and the theoretical framework of intersubjectivity, we will link copassion to the physiological and evolutionary basis of humans, as well as explore its conceptual neighbors. Finally, we will discuss intersubjectivity, and particularly mutual recognition, as well as the inseparability of compassion and copassion in human experience at work, and its implications to the study of enchantment.JEL CLASSIFICATION: M14 Corporate Culture, Diversity, Social Responsibility

In order to capitalize on positive emotions at work and build high-quality interpersonal relationships and psychological safety, it is important that coworkers respond to each other’s positive emotions in a constructive and validating way. However, despite the importance of symmetrical emotion regulation outcomes, organizational research has largely overlooked how an employee can positively respond to coworkers’ positive emotions. Existing research has concentrated almost exclusively on negative ways of responding, with a particular focus on envy. This article develops a theoretical model of employees’ positive responses to coworkers’ positive emotional experiences, introduced here as a validating response. We identify four steps – noticing, sensemaking, feeling, and acting – and the key mechanisms within each step that enable a responder to react in a validating way. We connect the validating response to important potential individual and organizational outcomes. These outcomes include improved relationship quality and trust, as well as increased positivity and well-being that can result in enhanced learning behavior and collaboration. This article also discusses the connection between a validating response and compassion. We identify them both as parallel affirmative processes that acknowledge a coworker’s emotions, with the former being a response to positive emotion while the latter is a response to negative emotion.

Introduction There is widespread agreement that medical care without compassion cannot be patient-centred, but patients still routinely cite that they feel a lack of compassion in the care environment. There is a dearth of research on how compassion is experienced in a non-hospital setting such as a care home, not just by residents but by staff and other key stakeholders. This scoping review aims to determine the body of existing, published research that explicitly refers to compassion or empathy in the context of care homes. Methods and analysis This scoping review will follow the methodology described by Arksey and O'Malley and the PRISMAextension for scoping reviews guideline to adhere to an established methodological framework. Relevant publications will be searched on the EMBASE, MEDLINE, PubMed, CINAHL, EBM Reviews and PsycInfo databases. Peer-reviewed literature focusing on experiences of compassion or empathy in care home settings from the perspective of either staff, residents (or clients), family members or their combined perspectives will be included. We will focus on literature published from 2000 up to 1 November 2021, in English, Spanish, Portuguese Finnish and Estonian. The review process will consist of three stages: a title review to identify articles of interest, this will be followed by an abstract review and finally, a full-text review. These three stages will be conducted by two reviewers. Data will be extracted, collated and charted and a narrative synthesis of the results will be presented. Ethics and dissemination Ethical approval is not required for this scoping review. This study supports the first part of a larger programme to understand the importance of technologies in care homes. The scoping review will examine data from publicly available documentation, reports and published papers. Dissemination will be achieved through engagement with stakeholder communities, and publishing results. Our team will include representatives from the different communities involved.

In this article, we examine whether and how the institutional context matters when understanding individuals’ giving to philanthropic organizations. We posit that both the individuals’ propensity to give and the amounts given are higher in countries with a stronger institutional context for philanthropy. We examine key factors of formal and informal institutional contexts for philanthropy at both the organizational and societal levels, including regulatory and legislative frameworks, professional standards, and social practices. Our results show that while aggregate levels of giving are higher in countries with stronger institutionalization, multilevel analyses of 118,788 individuals in 19 countries show limited support for the hypothesized relationships between institutional context and philanthropy. The findings suggest the need for better comparative data to understand the complex and dynamic influences of institutional contexts on charitable giving. This, in turn, would support the development of evidence-based practices and policies in the field of global philanthropy.

This article studies the experiences of same-sex couples in connection with a prayer ritual conducted over their registered partnerships and focuses on the pre-legal context of same-sex marriage in Finland. The aim is to analyze conformity and resistance in the participants’ understanding of personalized ritual through Grimes’s categories of language, space, time, and actors. The findings reveal that most of the rituals had both elements of resistance that was understood as following the same-sex culture and of conformity with heterosexual nuptial traditions. Double affiliation with Christian and gay culture produces complex forms of conformity and resistance. Personalization of the religious rituals was more important to the participants of the study than following heterosexual traditions. 25 Non

Is the liturgy local and contextual and growing from below, or is it controlled from above? Does the liturgy belong to the people and to the congregation, and are they allowed to use it in their own way? Or is the liturgy the property of the Church, which gives strict orders for its use? Is it powerful men and women, meaning those people with authority, and the institutions (for example, the Church Synod and the Bishops’ Conference) who define the methods and ways in which liturgy is enculturated? Or do the ways of inculturation involve development from below, from the common people, even the poorest and most humble believers, at the congregational level? The balance between these two aspects—top-down and bottom-up worship—has repeatedly shifted over the last three decades, and there have been tensions between them in the Evangelical Lutheran Church of Finland. The goal of this essay is to clarify the reason for this confusing situation related to authority, fixed orders and the creative development of liturgical life.

This article presents a qualitative analysis of profeminist Islamic women public figures’ discourses in the abortion debate in Turkey in 2012. The aim is to reveal the possibilities and limitations of achieving an intersectional and egalitarian profeminist collaboration on the Islamic-secular axis in contemporary Turkey. Drawing on recent feminist scholarship on coalition politics, the article exposes the fluctuations of meaning and the shifting frames of reference in these women's narratives and relates this hybrid, dynamic narrative quality to profeminist Islamic women's unique social location. It also elaborates on the blockage points in these narratives that hinder coalitional ways of thinking. Within this frame, this article suggests that in a social and political context that has witnessed a striking upsurge of antifeminist gender politics in the last decade, the building of coalitional profeminist politics beyond the Islamic-secular divide can be facilitated by shifting the focus from the apparently irreconcilable character of ideological positionings and lived experiences toward coalitional rhetorical strategies and intermediary narrative lines in profeminist subjects’ accounts.

Compassion refers to noticing, feeling and acting to alleviate suffering in others. Being one of the crucial socio-emotional and cultural skills, surprisingly little is known of early childhood education (ECE) teachers’ compassionate behavior and their ability to teach it to children. Overall, research on compassion in early childhood education and care (ECEC) settings is scarce. However, existing studies show that compassion skills can be acquired through training, and a collective compassion capability can be cultivated by everyday practices. As part of the positive psychology movement, compassion can be viewed as one of the character strengths (Peterson and Seligman 2004), generic skills, or “soft skills” that are underlined in the latest curricula and pedagogical documents (OECD 2017). In our present study, 95 ECE head teachers participated in the interventions, the aim of which was promoting compassion, character strengths and a supportive organization culture. A classic controlled pre/post-measuring protocol was applied to monitor progress. Additionally, qualitative material was collected from 33 participants. The intervention participants showed a significant increase in their identification and usage of strengths and in creating a supportive organizational culture. Content analysis of the qualitative statements revealed three main themes,Caring professionalism,Warm presenceandPositive feedback, evidencing strivings toward an emotionally and professionally supportive ECEC organization.

The aim of this article is to analyse the relationship between theory and practice and the role of theology in this discussion. The data is formed from writings of prominent scholars who are active in the International Association of Practical Theology (IAPT). The relationship between theory and practice is crucial when we try to answer what role theology has when studying practices. Nordic Practical Theology has traditionally studied pastoral care, liturgy and homiletics in the majority Lutheran contexts. However, today there is a need to expand to various faith communities and a wider variety of practices. This new research has to acknowledge the changed pluralistic context and how it challenges the role of religion/religions in the Nordic societies and how it challenges theological studies as well. Emerging topics in the Nordic context are connected with the pluralistic context in changing Nordic societies, with sexuality/gender as well as with issues connected with rituals. All of these topics connect practice and theory together and require deep theological reflection in which embodiment is acknowledged. My model, Theology of Encounter, is an example of theological reflection over a central religious practice of counselling.

This chapter analyzes the construction of masculinity among the male volunteers of a Christian palliative care program in Tanzania. Various researchers have identified three different cultural categories working hand-in-hand in contemporary Tanzania (Hasu 1999; see also Comaroff and Comaroff 1991). These categories, which Tanzanians also use in their everyday language, can be classified as kienyeji (traditional), kikristo (Christian), and kisasa (modern). These cultural categories make identity construction demanding, and for that reason, there is a special need to analyze how these various categories influence the construction of masculinities in the HIV/AIDS context. The Selian Hospice and Palliative Care Program volunteers act as a good example of transforming masculinities in the HIV/AIDS era. These types of practical examples, which indicate that the construction of masculine identity needs flexibility between various cultural categories, are clearly needed on the African continent in order that the more theoretical discourse on construction of masculinities will continue on both local and intercontinental levels.

Grief research on continuing emotional bonds between the deceased and the bereaved has mainly used concepts and theories developed in the Western world with a few exceptions from the Majority world as well. The concept of dividuality or multiple personhood of a bereaved person is used in various Asian societies. The aim of this chapter is to analyse what Davies means with his model and to evaluate the transcultural nature of it. The results of this chapter show that Davies stresses embodied rituals because the starting point of dividual personhood is the inner complexity of a person. Davies challenges a Western word-centred individual to reconstruct identity and find new meaning in life after bereavement. Dividual grief is a good beginning when searching for transcultural models of grief. It is, however, not based on first-hand empirical research on a specific culture, which makes the transcultural aspects in it very descriptive. I am waiting for practical theological colleagues from the Majority world to start formulating models of grief based on their own cultural backgrounds. Models that are strongly grounded in a specific culture are really needed in order to understand such a central theological topic., International Academy of Practical Theology. Conference Series, Vol 2 (2021): (De)coloniality and religious practices: liberating hope; edited by Valburga Schmiedt Streck, Júlio Cézar Adam and Cláudio Carvalhaes

This article investigates how spirituality relates to craft-making. Spirituality is understood to have both religious and nonreligious content depending on the person. The data was collected in a one-year period of observation and interviews. The results show that spirituality related to craft-making may be both religious and nonreligious. It is noteworthy, however, that religious and nonreligious spirituality are related to different aspects of craft-making: the social and prosocial aspects of craft-making are mostly religiously spiritual, whereas individually centred aspects are not. Altogether, the spirituality of craft-making is largely immanent and wellbeing-oriented. As such, its focus is on getting along in everyday life.

Increasing atheism, or the view that there is no God, is a major trend affecting the Western religious landscape. Scholarly interest in atheists has grown together with their number, but unanswered questions abound. In this study, we present survey data (N = 758) collected from deconverted and lifelong atheists in four countries (Australia, Finland, Germany, and Norway), and investigate the relationships between deconversion, religious/spiritual identity, and attitudes towards the national religious majority, religious minorities in general, and Muslims in particular. We show that having a religious or spiritual identity is more typical for deconverts than life-long atheists. Furthermore, we demonstrate that the higher religious or spiritual identity among deconverts is associated with more positive attitudes towards different religious groups (national religious majority, religious minorities in general, and Muslims specifically).

This article examines an emerging "community movement" in the national Evangelical-Lutheran Church in Finland. Emerging from the local level, with links to wider renewal networks across Protestant Churches, the movement consists of a variation of 30-40 worship communities that are based on strong roles for laymen, challenging the traditional models of church life. Many communities are expanding and drawing young adults, in contrast to general developments in the Church. This article asks: What kinds of patterns of participation exist among the members and how are they related to experiences of membership? The results of a quantitative survey (N=529), conducted 2017, revealed three types of participation: "traditional," "community-oriented" and "experiential." The main finding is the distinct community process typical to these communities, which is connected to a strong sense of membership, commitment, and contentment, and which is actualized through lay participation. The article sheds light on the developments in a specific Nordic majority church in response to a changing cultural environment.

How schools navigate between the demands presented by secularisation, and the increasing plurality of religious traditions has become a very topical issue in many European countries, including Finland, in recent decades. The question is both practical and philosophical by nature because the ways in which various beliefs and values are represented in school practices and teaching content profoundly concern the educational mission of the schools. However, despite the topicality of the issue, little attention has been given to teachers' perceptions on whether public schools should, or should not, provide space for various religions and worldviews to become visible within the school life, and how schools should respond in practice to the perceived needs. In order to gain new knowledge on the topic, this study investigated Finnish teachers' and university students' (N = 181) perceptions of the representations of religions and worldviews, based on the perspectives of inclusion and exclusion. The statistical analysis revealed three factors titled as 'Religiously responsive approach', 'Secularist approach' and 'Equal visibility approach'. According to the main findings, current and future educators show various degrees of inter-religious sensitivity but principally supported the equal visibility of various traditions, rather than favouring strongly inclusivist or exclusivist practices.

The effects of volunteering have been studied predominantly from the viewpoint of the volunteers and of society as a whole. We know that volunteering has a positive influence on several aspects of the well-being and health of volunteers (e.g., Poulin, 2014; Townsend et al., 2014), and that volunteering increases social capital and decreases public spending on welfare (e.g., Handy and Srinivasan, 2004; Putnam and Campbell, 2010; Salamon et al., 2011). However, there is surprisingly little knowledge available on the effects of volunteering on the recipients of such volunteering services. This absence is fundamental, as the whole phenomenon of volunteering, its motivation and definitions rest on the idea that it affects the people and the issues volunteers work for. This question is central also to diaconia as many churches extensively organize volunteering in their efforts to help those in need (e.g., Grönlund and Pessi, 2015). Understanding the effects of different working methods thus is key in evaluating whether or not they are successful. Our paper reports on a literature search for academic articles concerning the effects of volunteering using several databases (e.g., EBSCO, Google Scholar) and selected journals (e.g., NVSQ, Voluntas), based on a number of search criteria and keywords (e.g., volunteering/effects, volunteer/effects, peer support/effects, volunteering/ impact, volunteer/impacts, peer support/impact, volunteering/benefits). The searches produced hundreds of search results, but only 22 of them were actually focused on the recipients’ viewpoint. Most of the studies located stem from medicine, psychology, or nursing science. Our paper analyzes the results outlined in these 22 papers and presents the key effects of volunteering on the recipients identified therein. These are (1) volunteer or peer support increases sense for participation and decreases loneliness; (2) volunteering strengthens self-esteem and sense of agency. We also present the mechanisms driving these effects based on the literature identified. The results of our review show that one central influencing factor in volunteer services is the (voluntary) nature of the relationship between the volunteer and the recipient: Reciprocity, neutrality, and presence as the core of the relationship make receiving help and support from a volunteer distinctively different than that from professional help. Volunteering, therefore, can have a specific, and unique influence on certain psychological needs.

This article studies young people’s experiences of religious diversity in two Nordic localities in Finland and in Norway. In the Nordic discourse, the concept of conviviality gained importance through the lwf’s policy document Seeking Conviviality in 2013. Haugen’s three “Rs”, respect, relationality and reciprocity will be used as a starting point for the analysis of the experiences of young people. The aim of the study is to understand how young people experience religious diversity and what these experiences can contribute to Haugen’s reformulation of conviviality. The results show that conviviality tends to be more easily discussed than practised. They indicate that living in the same neighbourhood with youth from other religious traditions helps to face religious diversity but that this coexistence does not in itself generate reciprocity. Rather, in order to really live together there is a need to get to know each other’s practices and values more deeply.

Culturally and linguistically responsive education takes the learners’ diverse identities andlanguages into account in many ways. This article explores the orientations that emerge whenpre-service and in-service teachers evaluate their preparedness to conduct certain culturallyand linguistically responsive practices. Exploratory factor analysis was conducted on surveydata from 181 respondents. In general, teachers’ orientations towards culturally and linguistically responsive pedagogy were positive. Three orientations were identified: orientation toculture, to language and learning, and to affirming identities, with the last being the strongest.Gender, training on multicultural education and current professional status had a significantinfluence on respondents’ orientations. The results give valuable information for developingteacher education to better respond to the needs of those teaching diverse learners.