Search Results (65)

If God cares and is present, can God use pain and suffering in my life? Absolutely. Does this mean that God planned, ordained, or designed the pain (or cancer) to be instrumental in my life for some sort of higher spiritual purpose? If so, why? Why does God allow cancer to invade and interrupt one’s life? There are no theologically sound or definitive answers to these questions. Although asking such questions is basic to our humanity, as we will observe in various passages of Scripture, the answers will always remain elusive. Instead of seeking to answer the question “why?”, I will suggest two areas for theological and pastoral reflection with respect to those facing cancer: humility and hope. Enduring cancer, from diagnosis through treatment, requires humility in mind and body before our Creator and before our caregivers. Cancer also provides an opportunity for Christians to embed themselves in the hope of resurrection and new creation. Resurrection hope is also not reduced to hope beyond death but hope that is manifested now through embodied resurrection “signs” and actions of human sacrificial love, both received and practiced by the patient undergoing illness and by the patient’s caregivers, family, and friends. Full article

Background: The progression of Alzheimer’s Disease (AD) deeply affects not only the diagnosed person but also their close relatives, who are often called to take on the role of informal caregivers. This transition is frequently unplanned and emotionally complex, yet poorly understood in its deeper processual dimensions. This study aims to explore and theorize the transition experienced by a family member becoming the primary informal caregiver for a person with advanced AD. Methods: A qualitative study based on the Constructivist Grounded Theory according to Charmaz’s approach (2006) was conducted. In-depth interviews were carried out with 10 participants who had become informal caregivers for a loved one with advanced AD. Data were analyzed using initial coding, focused coding, the constant comparative method, and theoretical coding. Results: Ten caregivers (mean age 39 years, range 35–54; nine females) of patients with advanced AD participated in the study. The analysis revealed a complex, emotionally intense caregiving experience marked by sacrifice, feelings of powerlessness, identity loss, and the necessity of sharing caregiving responsibilities. A core category emerged: A Silent and Certain Willingness to Care, representing the caregivers’ deep, often unconscious commitment to prioritize the care of their loved ones above their own needs. Four interconnected phases characterized the caregiving process: (1) The Changing Daily Life—involving significant sacrifices in personal and social life; (2) Feeling Powerless—confronting the inevitable decline without means to alter the course; (3) Losing Oneself—experiencing physical and psychological exhaustion and a sense of identity loss; and (4) Sharing with Others—seeking external support to sustain caregiving. These findings highlight the evolving nature of becoming a caregiver and the enduring dedication that sustains this role despite the challenges. Conclusions: The progression of AD deeply transforms the lives of caregivers, who become co-sufferers and active participants in the disease’s management. The results underscore the urgency of designing integrative care strategies—including psychological, social, and potentially technological support—that can enhance both patient outcomes and caregiver resilience. Grounded in real-world experiences, this study contributes to the broader neurodegeneration discourse by emphasizing caregiving as a critical factor in long-term disease management and therapeutic success. Full article

This study explores the Bonaventurian synthesis of the human being as imago et similitudo Dei, highlighting its anthropological and existential implications. Against the backdrop of contemporary reductionist approaches that fragment the understanding of the human person, Bonaventure offers a holistic vision that integrates intellectual, affective, and volitional dimensions within a Christocentric and Trinitarian framework. Through a systematic analysis of Bonaventure’s primary texts—particularly the Itinerarium mentis in Deum and the Collationes in Hexaëmeron—and supported by critical scholarship, the article argues that human fulfillment transcends the limits of pure rationality and culminates in the unitive act of love with God. The study identifies two central principles of what Lázaro Pulido calls “Christian Socratism”: (1) human life as a journey to the Father’s house, and (2) the configuration of the soul, in wisdom and love, as a dwelling place of God. By situating the moral and spiritual life within the logic of divine attraction, Bonaventure overcomes both Aristotelian intellectualism and postmodern individualism. Ultimately, his thought presents happiness not as self-realization but as conformity with Christ crucified, revealing a path where suffering acquires meaning and the human vocation to love finds its ultimate horizon in the Trinity. Full article

The Autobiography of Saint Marguerite-Marie Alacoque recounts her many visions, ecstasies, and sufferings as she became God’s messenger, initiating the highly successful modern form of devotion to the Sacred Heart. Reading the Autobiography today is difficult, however. She constantly practices forms of obedience, self-control, and self-abuse that are offensive to today’s sensibilities. Her image of Jesus is as her “Master’ and “Sovereign” who desires and demands suffering on the part of those who love him. Her theology of the necessity of repairing God’s wounded honor by suffering is likewise outdated. Finally, the reliance of her message on visions does not inspire trust in an era that generally views visions as symptoms of pathology. This essay proposes that it is possible to discover authentic inspiration in the Autobiography by reading it with the help of several mediating theories. First, Hubert Hermans’ Dialogical Self Theory offers insight into traditional, modern, and postmodern styles of self-construction, thus situating Alacoque’s stories and practices within her time (at the cusp between traditional and modern styles) while offering a glimpse of how she can be understood within our time (at the cusp between modern and postmodern styles). Second, a historically contextualized eucharistic theology of embodied self-giving helps to see past the problematic elements of her theology. Finally, an ecotheological theory of visions suggests a way to understand her visions that may unveil their significance for our own time of crisis. Full article

(1) Background/Objectives: The purpose of this study was to examine the effectiveness of the “Thank You, Sorry, Love” (TSL) program for improving relationships on mental health and hormones of military soldiers in Korea. (2) Methods: We focused on soldiers’ levels of depression and salivary DHEA-S. The effectiveness evaluation of the program used the pretest–posttest control group design, one of the Quasi-experimental design models. The program evaluation used a quasi-experimental design with a pre-test, post-test, and a follow-up for a treatment group and a control group. The sample comprised 40 military soldiers, who were divided into an experimental group (n = 20) receiving the TSL intervention and a control group (n = 20) without intervention. The study was conducted from June to September 2016, and the effectiveness of the intervention was evaluated through pre-test, post-test, and four-week follow-up tests. (3) Results: Our results revealed that soldiers’ depression and DHEA-S levels significantly differed between the two groups. During the analysis of the program’s effectiveness in which the pre-test was controlled, a statistically significant difference was found between the groups in the post-test (F = 12.666, p < 0.01, ES = 0.255) and the follow-up test (F (1, 39) = 13.319, p < 0.01, ES = 0.265) in DHEA-S. (4) Conclusions: These findings imply that the TSL program can be an effective intervention for soldiers suffering from depression while helping to produce clinical guidelines that could be made available in the field of military social work in Korea, which are still in their beginning stages. Full article

Afghan refugees are at the forefront of international attention amidst the unfolding global refugee crisis. Having borne witnesses to the horrors of war, fled their homeland, and endured the tragic loss of loved ones, they suffered a psychological trauma that reshaped their cognitive and emotional frameworks. This cross-sectional survey explores the prevalence and comorbidity of posttraumatic stress disorder and posttraumatic obsessive-compulsive disorder among Afghan refugees living in Haripur, Pakistan, and the intergenerational transmission of PTSD across their three generations. Researchers collected data from 48 male participants representing three generations of 16 Afghan refugee families using the Obsessive-Compulsive Inventory-Revised and the Posttraumatic Diagnostic Scale for DSM-5-TR. The findings revealed a significant positive correlation between posttraumatic obsessive-compulsive disorder and posttraumatic stress disorder, indicating a substantial co-occurrence of posttraumatic obsessive-compulsive disorder and posttraumatic stress disorder. About 79.20% of total participants were diagnosed with posttraumatic obsessive-compulsive disorder, and it was more prevalent among the first generation (87.5%) than in the second and third generations (75.0%) each—additionally, significant variability across generations in the prevalence of PTSD. The first-generation refugees experienced severe and very severe symptoms (12.5%), the second-generation experienced moderate symptoms, and the third-generation experienced mild symptoms (16.6%). These results emphasize the importance of addressing the comorbidity of both disorders in refugee communities to underscore their intergenerational adverse mental health outcomes. Full article

The general objective of the study is to study the degree of gender-based violence that exists among students at the University of Huelva. The sample of 678 students (540 women and 138 men) answered an anonymous and voluntary questionnaire, which was made up of several validated questionnaires. The results show that many of the students have rarely suffered or carried out any type of violent behavior in their relationships, although there is a very low percentage who claim to have suffered gender-based violence, so we can affirm that it is a phenomenon present to a greater or lesser extent. It is observed that students easily relate physical aggressions to gender-based violence while they hesitate to relate psychological aggressions to it. This difficulty can be supported by other studies that state that adolescents believe that some actions of psychological violence—such as being jealous—are simply signs of love. This is compounded by the large number of romantic myths that are increasingly spread through social networks, media, family patterns, etc. More educational interventions are therefore needed to prevent these outcomes from leading to unhealthy relationships disguised as excessive romanticism. Full article

The essay explores the theme of suffering from an Eastern Patristic perspective, focusing on its spiritual and communal dimensions. It draws on the works of Maximos the Confessor, a famous 7th-century Byzantine theologian, particularly on his Amiguum 8. Maximos presents suffering not only as an inevitable consequence of the lapsarian human condition but also as a providential opportunity for moral and spiritual growth. Through suffering, individuals can reorient themselves towards God, fostering virtues like compassion and gratitude. This kenotic love, modeled after Christ’s sacrificial love, reveals the inherent dignity and equality of all human beings. Maximos’ perspective is at odds with the modern technological and political systems, which often depersonalize care and diminish the role of spiritual transformation, especially in the end-of-life context. The essay suggests that, while technological advancements address suffering, they may overlook the spiritual truth that suffering reveals—a truth central to human dignity and salvation. This perspective invites further exploration into the interplay between Christian theology, suffering, and modern biopolitics. Full article

(1) Background: Brazil has been severely affected by the COVID-19 pandemic, with over 700,000 deaths and, consequently, a drastic increase in the number of bereaved individuals. This study aims to understand the emotional suffering after the COVID-19 pandemic in Brazilian adults whose family members have died due to COVID-19. (2) Methods: A clinical–qualitative, cross-sectional, descriptive–exploratory study with a sample composed of 10 bereaved family members was used. Data collection took place in July 2021 through individual semi-structured interviews conducted via video call. The interviews were fully transcribed and subjected to thematic analysis. The corpus was analyzed based on Parkes’ theory of mourning, in dialog with research conducted in the pandemic context. (3) Results: The results were organized into three categories: Living the anticipation of loss in an unknown world; Living through grief in a changed world; and Glimpsing a new possibility of living. (4) Conclusions: The rupture of the presumed world in times of the pandemic, the impossibility of bidding farewell to deceased loved ones, and low levels of social support hindered the process of mourning during the health crisis. Full article

This paper argues that we can get a better grip on the divergences and convergences between Paul and Seneca on the ethics of love than those on offer in the large and growing literature comparing the two by distinguishing their attitudes to two broad and conceptually distinct families of love, which Tyler VanderWeele has described as “contributory love” (which desires that the good of the beloved be promoted for its own sake) and “unitive love” (which regards the beloved as a good to be enjoyed in one’s own life). I argue that debates over whether Seneca and Paul had the more universal ethic of neighbor love are largely a distraction; the two are fundamentally in agreement about the scope of love, although Paul’s thinking in this area is shaped in fundamental ways by his conviction that the whole cosmos is defined to be eventually and finally united and so conformed to the resurrected and glorified Christ. Rather, Paul’s true difference from Seneca on the ethics of love lies instead in the importance he affords to unitive love; for Paul, the flourishing life does not consist simply in virtuous activity but also requires appropriate union with one’s beloveds, paradigmatically with God in Christ and with Christ’s body, the church. Seneca and Paul would each have accepted Sigmund Freud’s observation that “we are never so defenseless against suffering as when we love”. Seneca, however, would have taken it as a caution against attachments to anything whose loss might cause us to suffer, while Paul, by contrast, would have taken it as a statement of our condemnation to suffering “in this present evil age” (Gal. 1:4), in which we must love what we will inevitably lose. Full article

Researching the question of how the Roman Catholic Church (RCC), and by extension other institutional systems, respond or do not respond to the lived reality of abuse and its cover-up cannot be done without seeking to understand the underlying issue: What is the RCC responding (or not responding) to? One elucidating and perhaps surprising answer lies in the little and often misunderstood word vulnerability. Vulnerability, most probably counter-intuitively, has in fact the power to enhance violence or to reverse its destructive influence. This thought forms the basis for an exploration into what Professor Dr. Hildegund Keul has named the vulnerability and expenditure paradox. The logic in both of them seems understandable and straightforward. Yet, when genuinely understood, they are unsettling. They reveal an uncomfortable dilemma, a reality check and, ultimately, a choice as the paradox raises the rather earthly question: do we attempt to cheat death and therefore lose life, or do we opt for “creation through loss”? The first might, though linked to violence, lead to a feeling of security and invulnerability. The second exemplifies the passion of authentic suffering, humility and identity dependence. From a Christian perspective, it is the incarnation of love. Full article

Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress. Full article

Utilizing deep learning for semantic segmentation of cropland from remote sensing imagery has become a crucial technique in land surveys. Cropland is highly heterogeneous and fragmented, and existing methods often suffer from inaccurate boundary segmentation. This paper introduces a UNet-like boundary-aware compensation model (BAFormer). Cropland boundaries typically exhibit rapid transformations in pixel values and texture features, often appearing as high-frequency features in remote sensing images. To enhance the recognition of these high-frequency features as represented by cropland boundaries, the proposed BAFormer integrates a Feature Adaptive Mixer (FAM) and develops a Depthwise Large Kernel Multi-Layer Perceptron model (DWLK-MLP) to enrich the global and local cropland boundaries features separately. Specifically, FAM enhances the boundary-aware method by adaptively acquiring high-frequency features through convolution and self-attention advantages, while DWLK-MLP further supplements boundary position information using a large receptive field. The efficacy of BAFormer has been evaluated on datasets including Vaihingen, Potsdam, LoveDA, and Mapcup. It demonstrates high performance, achieving mIoU scores of 84.5%, 87.3%, 53.5%, and 83.1% on these datasets, respectively. Notably, BAFormer-T (lightweight model) surpasses other lightweight models on the Vaihingen dataset with scores of 91.3% F1 and 84.1% mIoU. Full article

In Philippians 3:8, Paul holds all things to be loss (ζημία) and even dung (σκύβαλον) in comparison with Christ. Similarly, beside a precise conception of the good (ἀγαθὸν), Epictetus considers earthly achievements and physical benefits as “indifferents” (ἀδιάφορα), which he defines as things that are neither good nor evil. This paper employs a comparative analysis of Paul and Epictetus to examine the tension inherent in both authors as they seek to explain the sufferings and enjoyments of human existence in light of humankind’s ultimate end. Despite Paul’s strong language, he still recognizes the value of temporal goods, including release from prison, recovery from illness, and financial assistance. Thus, a person can value these benefits when they are joined to the greatest good, as illustrated by Augustine’s conception of ordered loves. Like Paul, Epictetus affirms the lesser value of indifferents, particularly when they enable participation in the good. This paper argues that both Paul and Epictetus acknowledge a secondary value in things that are joined to the supreme good, but that Paul differs from Epictetus in classifying them as goods that can be rightly desired and in acknowledging temporary sufferings to be an evil even as they can bring about good. Full article

Temporal changes in population densities and species richness of three main pollinator groups—moths and butterflies (Lepidoptera); bees, wasps and sawflies (Hymenoptera); and hoverflies, horseflies, tachinids and bee flies (Diptera)—were investigated in the Carpathian Basin. Maintaining pollinator diversity is a crucial factor for preserving our biodiversity and ecosystems; furthermore, several pollinator species have a strong economic role in maintaining crop and fruit cultures. Our conclusions are based on our three and four decades of faunistic surveys in various regions of the Carpathian Basin. Analyzing and comparing our data with the historical data of the last 50 years, we concluded that densities of some pollinators declined during the past decade and a half (Symphyta, hoverflies), although populations of several species of Mediterranean origin grew (Aculeata) and new species even migrated from the warmer regions. In numerous cases, this decrease was dramatic: more than 90% decline of certain butterfly species were detected. On the other hand, the composition of pollinator fauna significantly changed due to the disappearance of some mountainous or mesophile species. The main reason for the decrease in pollinator communities is due partly to climatic change and partly to anthropogenic factors. Different groups of pollinators react differently: some groups like Syrphidae, Tachinidae, most of the butterfly families and bumblebees suffered a strong decline in the last two decades; other warm-loving groups like most of Aculeata and horseflies and bee flies showed a significant increase in population densities. Our conclusion: in our region, the pollinator crisis is present but moderate; however, there is a clear sign of the gradual transition of our pollinator fauna towards the Mediterranean type. Full article