Search Results (13)

In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources for the construction of such universal love. Regarding Thomistic Christianity, its philosophy of friendship has gradually achieved a dual transformation from virtue-oriented to love-oriented, and from God-centered to human-centered. In the case of Mahayana Buddhism, its philosophy of friendship has evolved with the “Humanistic Buddhism” movement, increasingly demonstrating a compassionate spirit of saving the world. By comparing Thomistic Christianity with Mahayana Buddhism, we can see that although they exhibit different models of friendship, their main developmental trends are consistent. Both are committed to demonstrating a human-centered model of friendship, both emphasize the value of self-reduction in friendship, and both demonstrate the unique and irreplaceable role of religion in friendship. The goal of the philosophy of friendship is universal love and harmonious development of civilizations, while its future development depends on the joint efforts of contemporary religious scholars and philosophers. Full article

Background/Objectives: Although self-compassion practice has been increasingly popular in the literature in recent years, the area of social work knows very little about it. To be self-compassionate is to treat oneself with love and respect. The aim of this study was to investigate the relationship between social workers’ professional quality of life (compassion satisfaction, secondary traumatic stress, and burnout) and self-compassion. Methods: This cross-sectional descriptive study consisted of 177 social workers in primary healthcare (PHC) in Greece. The Self-Compassion Scale (SCS), the Professional Quality of Life Scale (ProQOL-5), and the participants’ personal, demographic, and professional information were all included in an electronic questionnaire that they had to fill out. Results: This study’s findings show that, although 43.2% of participants exhibited high levels of self-compassion, burnout and secondary traumatic stress were at low-to-moderate levels among the participants. Apart from the secondary traumatic stress and humanity dimensions, both the dimensions and the overall self-compassion scale showed a strong relationship with the aspects of professional quality of life. Burnout and secondary traumatic stress were significantly reduced, and compassion fulfilment were increased in environments that were supportive, socially supportive, work-related, hobby-filled, and religious. Conclusions: The integration of self-compassion into a comprehensive and methodical approach to employee wellness has the potential to enhance the physical and mental health of workers in healthcare environments. Full article

Film, as a medium, serves not only as a significant source of entertainment but also as a powerful instrument in shaping attitudes, beliefs, behaviours, social norms, and identities. Since its inception, cinematic art has been closely intertwined with religious themes, with many film narratives drawing implicitly or explicitly from biblical texts and religious traditions. Consequently, theologians and ecclesiastical authorities were quick to identify film as a potential locus theologicus. Given film’s ability to spark debates on deeply ingrained views and beliefs, feminist theology, which critically reflects on gender power relations within religious communities and theological texts, finds it intriguing to explore how cinematic narratives can challenge the millennia-old depiction of God as a man. This article aims to examine how the art of cinema contributes to theological reflections on the female metaphors of God, particularly through female Christ-figures and God-figures, which occasionally appear in films such as Chocolat, All That Jazz, Always, Dogma, and The Shack. These characters defy traditional religious language, which often employs masculine imagery and metaphors for God, portraying female God as an independent chocolatier, a single mother, an elegant hairdresser, a beautiful young seductress, a curvaceous African American bread maker, and a witty, clownish girl. In these cinematic depictions, female God is compassionate, empathetic, kind, witty, forgiving, and profoundly in love with her human creations. At the same time, all of these female characters are powerful, assertive, strong, and self-confident. Full article

The COVID-19 pandemic significantly interrupted the grieving experiences of bereaved families and drastically changed their ways of dealing with loss. Our study aims to gain an in-depth understanding of the experience of bereaved relatives of patients who died in palliative care units during the COVID-19 pandemic. The phenomenological research design included sixteen family members of hospitalized palliative patients who died from November 2021 to June 2022. The study involved conducting qualitative in-depth semi-structured interviews with family members 12–24 months after the death of their loved ones. The interviews aimed to gather information about the experiences of the families both before and after the death. The COREQ guidelines were applied in the study. Participants were mainly female (n = 13) with a mean age of 47.25 (SD = 12.58). Data were analysed using the Interpretative Phenomenology Analysis (IPA). The following three categories were identified: (1) navigating loved ones’ final weeks and days (troubled deaths); (2) the last farewell was robbed; (3) looking for adjustment after loss. One overall main theme emerged, which was as follows: “Struggling between stolen moments and painful losses to get back into the flow of life”. This study provides novel insights into end-of-life care and bereavement from the perspectives of family. Our findings suggest that developing and promoting family-centred culture can lead to compassionate palliative care focused on a myriad ways of affirming that their loved one matters. Full article

Justice seeking is an indispensable component of multicultural worship. How can multicultural worship help the faith community worship God heartfully, indwelling with God, one another, and creation? In this article, the Tai Chi rhythm of “loosen-empty-push” will be employed as both a metaphoric and embodied way of integration and mutual indwelling in heartful worship. For example, in the rhythm of multicultural worship, we humbly recognize our brokenness and vulnerability while being receptive to God’s initiative love and grace (loosen). We continue to learn how to let go and surrender ourselves to the works of the Holy Spirit, also becoming part of a multicultural and mutually embracing body of Christ, whose entire life embodied God’s reconciling and self-giving love (empty). One of the characteristics of multicultural worship is solidarity with others including God’s creation through worshipers’ daily compassionate, justice-seeking lives (push). Full article

The current article presents the factor structure of the Daily Spiritual Experience Scale (DSES) in a Polish-Christian sample. The DSES is a scale that attempts to measure a person’s perception of transcendent experiences in daily life. It covers the following constructs: awe, gratitude, mercy, a sense of connection with the transcendent, and compassionate love. Most validation studies on the DSES show the scale loadings on a single factor, although different populations can show different factor loadings. The study aims to verify the factor structure of the DSES results and to test the psychometric properties of its Polish version. The results of exploratory factor analysis conducted on a sample of 246 individuals and confirmatory factor analysis performed in a sample of 738 participants supported the single-factor model, which includes all 16 items of the DSES. Therefore, it was concluded that qualitatively different spiritual experiences have one common and integrated core with a homogeneous structure. Very high values of internal consistency measures indicate the excellent reliability of the Polish version of the DSES. Full article

What is understood as “healing” is often culturally and socially embedded. One’s culture helps to define what it means to be well or unwell, and what it means to heal or recover. Sometimes, one’s culture sits in contrast to the mainstream, western scientific approach to health, often seen as the freedom from illness. A Métis worldview is holistic in itself, and it incorporates notions and practices of well-being that go beyond just being “illness or problem free”. Wellbeing is often directly linked to our relationship with the food that sustains us, to the various animal and plant worlds, to the elements, and to being in “right relationship” to the world and others. Dr. Catherine Richardson Kinewesquao presents an approach to healing which she refers to as transformative, energetic and spiritual. She draws from Cree teachings related to “mamatowisowin”, the life force inherent in all beings and the act of calling forth this energy into the healing process. This life force is connected to dignity, justice and care. Metaphorically, it can be talked about as being released or made available when an individual opens to discussing/facing fears and sorrows, distressing events and losses, and to finding a way to integrate them into their whole being. It is a form of energy transmutation, of becoming more emotionally fluid and liberated from the negativity of what is “acting upon them”. When energy is unblocked or released, particularly in the presence of a compassionate listener, the person may then have more energy for their chosen life projects. By using a response-based approach in the aftermath of violence and degradation, and by contextualizing events through exploratory conversations, one may transform stress into productive energy to fuel life, growth and action. Kinewesquao articulates the use of cultural processes for stress management and working with the natural world to enhance well-being. Ultimately, she makes a case that “positive social responses” (e.g., love, care, compassionate listening, support and cultural rituals) to one’s suffering can be some of the best healing medicines. Full article

Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics. Full article

Contemporary workplaces are influenced by rapid changes, high levels of competition, increasing complexities and internationalisation processes. At the edge of the Fourth Industrial Revolution (4IR), insecurities and anxieties are high, and leaders are encouraged more than ever to lead employees with meaningful vision and prudence in order to make use of employees’ strengths, and ensure mental health and well-being. The aim of this article is to present new insights into salutogenesis, particularly sense of coherence (SOC), compassionate love (CL), and coping (C) in leaders with different cultural backgrounds. This study strengthens the idea that CL is a coping mechanism. This coping mechanism can be used by leaders to establish a resilient and salutogenic organisations. This article explores the subjective perspectives of 22 international leaders from five different countries and their views regarding SOC, CL and C through a qualitative research approach, using a qualitative online questionnaire for data collection and content analysis for data analysis. The findings on the perspectives of leaders provide new and original insights into how SOC, CL and C are connected, and how these concepts contribute to healthy organisations which are on their way to the transition into the 4IR. Conclusions are drawn. Recommendations for future research and practice are given. Full article

While we already know a lot about the outcomes and boundary conditions of servant leadership, there is still a need for research on its antecedents. Building on the theory of purposeful work behavior and further theorizing by van Dierendonck and Patterson (2015), we examine if leaders’ propensity for compassionate love will evoke servant leadership behavior. At the same time, we contrast compassionate love to leaders’ narcissism as psychological counterpart to compassionate love, because narcissism is not associated with leader effectiveness, but with leader emergence instead. We collected data from 170 leader-follower-dyads in a field study in Germany, while measuring leaders’ compassionate love and narcissism, and followers’ perceptions of servant leadership. We found a positive association between leaders’ compassionate love and servant leadership behavior, while narcissism was negatively associated with servant leadership. Theoretical and practical implications, as well as pathways for future research are discussed. Full article

This article grounds early Christian theologies and practices of philanthropy in their varied complexities in a larger patristic vision of human flourishing. For patristic authors (second to fifth centuries), human flourishing is grounded in God’s creative intent for material creation, including nature and material goods, that are to be shared for common use and common good, and also to be a means of distributive justice. Based on God’s own philanthropia (“love of humanity”, compassionate generosity), when Christians practice it mainly through almsgiving to the poor and sharing, they mirror the original image (eikon) of God, undo their crime of inhumanity, retain a Christian identity and virtue, and thus restore a semblance of God’s creative intent for the common good. This fundamental social virtue, philanthropia, is, in fact, an attendant virtue of salvation (the goal of creation, including humanity), in reversing the effects of the fall and restoring human flourishing. I then examine patristic authors’ presentations of how wealth presents Christians in concrete situations with a unique challenge and opportunity to demonstrate their spiritual state and persevere in their salvation by eliminating vices (e.g., greed) and cultivating virtues (e.g., detachment), and thereby to affirm and confirm their Christian identities. Finally, I explore the institutional aspect of philanthropy in the (post-) Constantinian era as the Christian church took on the task of caring for the poor of the whole Roman society as a result. Full article

Our ten-year study examined the association between compassionate love (CL)—other-centered love, as well as compassionate self-love, and spiritual coping (SC)—the use of spirituality (connection to a Higher Presence or God) as a means to cope with trauma, and gender differences in 177 people living with HIV (PLWH). In a secondary data analysis of six-monthly interviews/essays, we coded five criteria of CL and rated the benefit of CL giving, receiving and self for the recipient. Synergistically, we rated longitudinal SC based on coding of 18 coping strategies. Overall, mean CL towards self was very high, followed by CL receiving and giving, while mean SC was moderately high. Women, in comparison to men, perceived higher benefit from SC and giving CL to others. Overall, CL towards self had the strongest association with SC, more pronounced in women than in men. Beyond gender, only CL for the self was a significant predictor of SC. Although there was a moderate association between SC and the perceived benefit from giving CL, after controlling for gender, this association was present in men only. Conversely, receiving CL from others yields a stronger association with SC in women than in men. Women perceived to benefit significantly more from SC and giving CL to others compared to men, whereas no gender differences were found on perceiving benefit from receiving CL from others or oneself. In conclusion, although women perceive more benefit from giving CL to others than men, this does not explain the higher benefit from SC among women. Ultimately, both men and women perceive to benefit more from SC the more they exhibit CL towards self and thus spiritual counseling should keep the importance of the balance between CL towards self and others in mind. Full article

The Daily Spiritual Experience Scale (DSES) is a 16-item self-report measure designed to assess ordinary experiences of connection with the transcendent in daily life. It includes constructs such as awe, gratitude, mercy, sense of connection with the transcendent and compassionate love. It also includes measures of awareness of discernment/inspiration and a sense of deep inner peace. Originally developed for use in health studies, it has been increasingly used more widely in the social sciences, for program evaluation, and for examining changes in spiritual experiences over time. Also it has been used in counseling, addiction treatment settings, and religious organizations. It has been included in longitudinal health studies and in the U.S. General Social Survey which established random-sample population norms. It has publications on its psychometric validity in English, Spanish, French, Portuguese, German and Mandarin Chinese. Translations have been made into twenty languages including Hindi, Hebrew and Arabic and the scale has been effectively used in a variety of cultures. The 16-item scale does not have a psychometrically representative shorter form although a 6-item adaptation has been used. The DSES was developed using extensive qualitative testing in a variety of groups, which has helped its capacity to be useful in a variety of settings. It was constructed to reflect an overlapping circle model of spirituality/religiousness and contains items that are more specifically theistic in nature, as well as items to tap the spiritual experience of those who are not comfortable with theistic language. The scale has been used in over 70 published studies. This paper will provide an overview of the scale itself, describe why it has proved useful, and discuss some studies using the scale. See http://www.dsescale.org/ for more information on the scale. Full article