Concept Of Communion Research Articles

Tinjauan Yuridis Proses Alih Status Pegawai Komisi Pemberantasan Korupsi

Human rights and democracy are concepts of communion and social relations that were born from the history of human culture. Therefore, the notion of Indonesia being a rule of law is related to the concepts of human rights and democracy, and in fact what governs is the law, not the people. The MPR also established a legal umbrella for human rights with number XVII/MPR/1998. Based on this, a legal regulation was issued, namely Law Number 39 of 1999 concerning Human Rights (UU HAM), which has a vital capacity related to the most common ways of human rights in Indonesia. Recently, there was a case where there was an alleged act that was contrary to human rights, this involved KPK employees carrying out the National Insights Test (TWK) with the aim of changing the status of the previous status only as KPK but had to be transferred as a State Civil Apparatus. (ASN). The transfer of status of KPK Employees to ASN Employees with the TWK method as mandated by Perkom KPK Number 1 of 2021 is not fundamental to the regulations above, namely PP Number 41 of 2020 because the PP does not imply the existence of TWK implementation, and relates to the questions given during the TWK assessment with the interview method indicates human rights violations as regards the rights that have been violated that have been guaranteed by the 1945 Constitution and the Human Rights Law. With regard to Komnas HAM's authority to carry out investigations, it can only be carried out in cases of Serious Human Rights Violations (Crime of Genocide and Crimes against Humanity) while in cases of transferring the status of KPK employees it does not include Serious Human Rights Violations, as well as regarding the strength of recommendations that are non-binding and do not have sanctions in them, so that Komnas HAM's recommendations are relatively weak.

Quanta est nobis via? Re-reading Ut Unum Sint 25 years later

Published on 25 May 1995, Ut unum sint was the first ever and remains to the date the only papal encyclical entirely dedicated to ecumenism. Written thirty years after the Second Vatican Council, it was an important step on the way in the reception in the life of the Church of the principles and norms on ecumenism outlined in the conciliar decree Unitatis redintegratio. The article proposes a re-reading of the encyclical twenty-five years after its publication. It begins with an overview of the ecumenical engagement of John Paul II, for whom the search for Christian unity was one of the pastoral priorities of his pontificate. The article continues with a presentation of the ecumenical situation at the time of the publication of Ut unum sint marked by a growing skepticism towards ecumenism within denominations and a certain stagnation within the ecumenical movement. It then presents the vision of the Church and its unity which animates the encyclical, namely the concept of communion (communio/koinonia). The article then presents some characteristics of the ecumenical situation today and delineates the important challenges such as lack of a common vision of the goal of the ecumenical movement and a shift in the ecumenical paradigm from full visible unity to mutual recognition. It concludes with arguing that explored anew in the ecumenical dialogue against the background of the current condition of world Christianity, Ut unum sint may be a source of inspiration for the search for a fresh vision for the ecumenical movement in the 21st century.

Love and Depth in the American Novel: From Stowe to James by Ashley C. Barnes

Reviewed by: Love and Depth in the American Novel: From Stowe to James by Ashley C. Barnes Shirley Samuels ASHLEY C. BARNES Love and Depth in the American Novel: From Stowe to James Charlottesville: University of Virginia Press, 2020. 240 pp. For Ashley Barnes, to read the American novel carefully, or, perhaps, deeply, is to employ elements that resemble worship. Developing this idea further as she explores nineteenth-century reading practices, Barnes claims that interpreting literature can invoke communion: "Communion … stands as an alternative to the apparently deeper love of mutual revelation that might be figured by the heart-swapping merge Melville imagines" (2). By her title, Barnes invokes and rephrases the classic work by Leslie Fiedler, and she explains it this way: "The great American love story that was canonized by Leslie Fiedler in Love and Death in the American Novel is a tale built on the frustrated longing for revelatory union" (5). Using a broad set of interpretive goals—"what does it mean to know and love a text?"—the book sets out to weave a story in between what have been read as the opposite poles of interpretive strategy, namely the poles of ethical and historicist critical practice. It is that gap between an attachment that she celebrates and an approach that folds ethics into historicism that the book repeatedly attempts to bridge; yet, even as it argues for an expansion of possibilities, an intriguing resilience keeps these elements apart. While the author attempts objectivity, the book proposes to guide "a literary ethicist who wants to avoid the bad interpretation of colonizing sympathy or of ideological unveiling" (7). Even as the book argues for a "literary-ethical historicism," a "hybrid of historicism and formalism," it does not quite hide its discomfort with presentations that remain in the camp of historical readings (7). According to that discomfort, historicism might be excused for being somewhat random, but its "crime" lies in the "aha" moments of "ideological unveiling" that do not promote community. In the attempt to assuage what often appears literally as an ideological difference between the histories of Catholic and Protestant ideology in the United States, the book allows value to historicism when it announces that "historical contextualizing can forge real intimacy with literature" (8). Under the influence of [End Page 97] such critics as Rita Felski, the author might be seen to present such a statement as a major concession. I'm sympathetic with the desire for bridge building, even as the title of the book indicates its ambition. Further, the careful use of chiasmic statements indicates the oppositions that the book seeks to unpack and that it investigates through a detailed account of critical perspectives in its first and last chapters. If found neither through the "spirit that vivified a historical text" nor the "historical motor that animated a spiritualized text," then it proposes to describe what remains within the opposition: "the idea that the text's deep power must be either exposed or submitted to" (9). Drawing on nineteenth-century belief practices, the "ideology of transcendence finds its emotional justification in the Protestant standard of revelation" (11), which Barnes finds deeply flawed even as she retains some desire for it. Since "the idea of transcendence has served to extract a text from history" (11), she wonders if it is possible to re-embed texts within their histories and still find a form of communion that invokes, without solving, the fraught relations that continue to divide such Protestant yearnings from the doctrines of Catholicism. Interestingly, the novel becomes the necessary battleground for describing a "historicist literary ethics" that fuels what the author also describes as a "postsecular approach" (11). In her elaboration of this position, Barnes invokes the "familiar genres of the sentimental, the romantic, and the realist" novel (13). The didacticism of the oppositional constructions continues as she comments that the "scholarship on sentimentality … can be reductive and high-handed" (21). Such scholarship especially confounds her because it "treats as naïve the view that reading is an encounter with otherness." The concept of communion, for Barnes, "avoids the potential aggression of revelatory reading" (22). The book's paired juxtapositions include some surprising choices as...

Considerații privind „cultura filantropiei“ în ortodoxie

In the “Homage Year of the Pastoral Care of Parents and Children” and the “Commemorative Year of the Romanian Orthodox Philanthropists” we proposed a study on the “culture of philanthropy” in the Orthodox space, because we consider it closely related to pastoral care and education. The etymological meaning of the concept of philanthropy is very complex and simple at the same time. Its significance is: God’s love for people, but also a manifestation of people’s love for their fellow men, a virtue that every Christian should have. We owe to the Cappadocian Fathers (St. Basil the Great, St. Gregory of Nyssa, St. Gregory of Nazianzus), St. John Chrysostom – with the “Mystery (Sacrament) of the Brother”, the imposition in Orthodoxy of the idea that philanthropy is a model of to Christ, who loved men, the merciful being thus partaker of the divine philanthropy, for “No one has greater love than this, that he may lay down his soul for his friends” (Jn 5:13). Thus, the Orthodox Christian knows that “he who helps the poor, lends to God” (Proverbs 19:17), and the model of the Christian life is based on the words of our Lord Jesus Christ – “I give you a new commandment: Love one another. As I have loved you, so you must love one another. By this all will know that you are my disciples, if you have love for one another” (Jn 13: 34-35). In time, a true “culture of philanthropy” was established in the Orthodox space – as His Beatitude Father Daniel, Patriarch of the Romanian Orthodox Church – observed which is the basis of communion in the Church through faith, and in society, through education. The promoter of the values of this culture is undoubtedly the priest, about whose mission Metropolitan Antonie Plamadeala wrote that “it is a divine command”. At the same time, Father Dumitru Staniloae establishes interdependencies between the concepts of communion, love, sacrifice, philanthropy, generosity, race, identity,dignity. In the history of Romanians, Orthodox spirituality, based on the “culture of philanthropy”, made possible a rich philanthropic activity that had several hierarchs of the Orthodox Church, rulers and boyars, who understood that Christian freedom implies responsibility to others. Let us not forget the institutional philanthropic activity of the Church, which is “a community self in Christ” (Fr. Dumitru Staniloae), brutally interrupted for almost half a century, with the installation of the communist regime (1946-1989), but resumed immediately after his fall. At present, the pastoral care of parents and children can pass on, over generations, the values of the “culture of philanthropy”, which should not be confused or replaced with modern practices of social assistance, the latter being more a strictly professional form of helping each other often without real personal involvement.

Sacramental Communion with Nature: From Emerson on the Lord’s Supper to Thoreau’s Transcendental Picnic

For both Emerson and Thoreau, ocular attentiveness was a crucial means of at least disposing the soul toward experiencing moments of otherwise unpredictable, ecstatic encounter with the divine soul of Nature. But the eye alone was not the sole sensory pathway toward receiving such revelations. Especially in later writing, Thoreau focused special attention on eating and drinking as key bodily—yet also spiritual—modes of experiencing communion with the earth. He applied this sacramental understanding to the several processes of obtaining, preparing, and consuming food, but above all to the thankful appreciation of locally gathered, wild fruits and nuts. Such gifts, freely given, presumably invite “us to picnic with Nature,” thereby dramatizing how “man at length stands in such a relation to Nature as the animals which pluck and eat as they go.” Though Emerson never embraced a comparably sacramental vision of Nature, or showed the same interest in gustatory encounter with wildness, one might interpret his attraction toward other diverse and often spiritualized concepts of communion as a compensatory outcome of his ministerial decision in 1832 to cease administering the Christian church’s sacrament of the Lord’s Supper.

Le prologue de la première épître de Jean : sa structure et sa visée

The prologue of the first epistle of John is written with a syntax and in a style which at first sight appear utterly complicated. Yet the structure of those introductory verses (1 Jn 1, 1-4) indicate quite clearly the communication project of an author with his readers. First the attention is to concentrate on the object of the commu nication ; then the author specifies the aim of his message and the purpose of his letter. The analysis of the passage reveals the main points of the johannine kèrygma that the author of the Epistle intends to highlight. It is worth noticing the importance of "eternal life" in the digression of v. 2. and the aim of a communion that the author would like to share with his readers. Those two aspects are expanded in an original argument in the rest of the Epistle. The reader is led to going deeper into the concept of communion, a communion with God and a communion with each other ; Communion will then be called agapè. The author of the Epistle underlines where the roots of that agapè are : they are in the eternal life manifested by the Son' coming on to earth. In the end the reader is invited to proclaim his faith in the Son of God and to reveal the love of God through brotherly love. After reading the Epistle, returning to the words of the prologue makes things clearer. The prologue is addressed to a johannine Christian community that the author tries to convince to follow his way.

Individualism and relatedness themes in the context of depression, gender, and a self-schema model of emotion.

Abstract Relatedness and individualism themes are pervasive in psychology, extending across clinical, personality, well-being, social, developmental, assessment, and psychopathology domains. Individualism themes have been described using such terms as agency, autonomy, environmental mastery, personal control, and an independent self-construal. Relatedness themes are evident in the concepts of communion, positive relations with others, collectivism, sociotropy, and an interdependent self-construal. In this article, we first consider how these themes of individualism and relatedness may permeate our understanding of gender differences in both the rate and experience of depression. We then highlight the various ways that relatedness and individualism themes have been studied across several diverse research domains in psychology, focusing on both the positive and negative variants of each construct. This review forms the basis for further establishing the importance of the themes of individualism and relatedness to depression. In doing so, we integrate these themes with a self-schema model of emotion, in which individual difference variables play a central role in emotional experiences, such as depression, for each individual. Our extension of this model focuses on determining the extent to which either relatedness or individualism, or some combination of both, may be central to a given person's experience of depression. Several applications of this self-- schema model to a clinical context with depressed individuals are then highlighted. These include a need to understand more about both the content and function of relatedness self-schemata, and their possible implications for depressed individuals; a need to consider more fully the positive aspects of both relatedness and individualism self-- schemata; a need to consider separate dysfunctional self-- evaluative belief systems that may pertain to either individualism or relatedness; and, finally, a need to consider distinct types of self-esteem that may pertain specifically to either individualism or relatedness. GENDER ISSUES IN DEPRESSION: RELATEDNESS AND INDIVIDUALISM THEMES A gender difference in the rate of depression has been a topic investigated by many researchers in the past two decades (Shaw, Kennedy, & Joffe, 1995; Sprock & Yoder, 1997; Stoppard & McMullen, 1999). In North America, for example, women are estimated to be between two and four times more likely than men to experience unipolar depression at some point in their lives (Culbertson, 1997; Nolen-Hoeksema, 1995). This finding was initially argued to be an artifact, the result of confounding variables such as the increased helpseeking behaviour of women and gender-based diagnoses, leading to inflated rates of depression being reported for women (Shaw et al., 1995). More recent research studies, however, have verified that this 2:1 ratio is indeed reflective of a genuine difference in the rates of depression between women and men in North America (Hurst & Genest, 1995). Ensuing from the confirmation of this gender distinction in depression have been a myriad of attempts to account for this difference (Culbertson, 1997; Nolen-Hoeksema, 1995; Shaw et al., 1995). The two most prominent explanations include: (1) biological (i.e., hormonal changes), and (2) social and cultural factors. Whereas the evidence supporting a biological cause for increased depression in women is still inconclusive (Nolen-Hoeksema, 1995), the present Western sociocultural context is seen by many investigators as a viable contributing factor (Helgeson & Fritz, 1998; Hurst & Genest, 1995; Kaplan, 1986). The effect of culture is validated, in part, by the finding that gender distinctions in depression are not robust cross-culturally (Nolen-Hoeksema, 1995). In turn, this suggests that variations in cultural patterns and values may have an important role in determining differential rates of depression for women versus men. …

Calvin’s concept of and the Formulary of the GKSA on the Lord’s Supper

Dutch humanists provided Zwingli with a symbolic concept of the Lord’s Supper by which the bread and wine symbolise the body and blood of Christ on Calvary. These symbolic concepts of body and blood should be commemorated (in memoriam) and believed to receive atonement from sin. The Formulary and formula for administering the sacrament in the GKSA were inherited from the Netherlands and contain phrases originally used by Calvin. It is widely claimed and assumed that the contents of the Formulary corresponds with concepts derived from Calvin. Calvin’s commentaries on relevant passages and concepts expressed in his Institutes and Tracts differ radically and entirely from the trend and content of the Formulary and formula of administration used in the GKSA. Calvin does not isolate the death of Christ from resurrection. He does not dwell upon communion with something Christ did for us in the past. He accepts the sacrifice (blood) to ratify a covenant (new testament) by which the household of God is established. The bread and cup signify Christ, and are regarded as God’s spiritual nourishment for his household. The living Christ in heaven is present in the Holy Spirit at the Lord’s health-giving table. The symbols of bread and cup remain what they are but through faith change to represent Christ. Calvin’s concept of communion and unity is irreconcilable with the concept of a sacramental meal of commemoration (Zwingli). The concept of communion corresponds with early Christian and even Roman and Lutheran traditions. Faith in atonement belongs to commencement of salvation (viz. baptism and the Formulary of the GKSA on the Lord’s Supper). Being nourished with Christ through faith belongs to the consummation of salvation (viz. communion).

R. Abraham Kalisker’s Concept of Communion with God and Men

R. Abraham Kalisker’s Concept of Communion with God and Men

“John Calvin, the Teacher. The Correlation Between Instruction and Nurture within Calvin's Concept of Communion”

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The French Theatre and the Concept of Communion

The French Theatre and the Concept of Communion