Elements Of Faith Research Articles

Introduction

Introduction Steven Chase What is a “spiritual classic”? How are spiritual classics embedded in contemporary spirituality? Each article in this issue of Spiritus offers commentary on diverse paths of wisdom that continue to shape our Christian traditions and contemporary spiritual life. Claire Wolfteich opens with a beautifully crafted essay from her presidential address given to the Society for the Study of Christian Spirituality during the annual meeting of the American Academy of Religion in November 2016. The essay focuses on the place of motherhood in Christian spirituality and raises several challenging questions: “How do we, as scholars of Christian spirituality, retrieve, adapt, name, and/or construct a fund of spiritual vocabulary, imagery, and practice rich enough, resonant enough, moving enough, to speak to and to give voice to contemporary people? . . . How might we articulate more fully the complexity of mothering as a dimension of Christian spirituality, as a spiritual practice? How might we identify and critically engage maternal spiritual wisdom (or lack thereof) from the Christian tradition?’” Using autobiographies or women’s life writings as case studies, Wolfteich makes a strong argument that, “the critical retrieval and reconstruction of mothering practices, experiences, struggles, and spiritual knowing remain a significant task for Christian theology, spirituality studies, and the church.” Summarizing the complexity of vocation and Christian spirituality in practice, particularly at the intersection of gender, race, mothering, and public life in different social-historical-cultural contexts, Wolfteich concludes that “retrieving and critically engaging the narratives of mothers is an important task for theology and spirituality studies.” Finally, in her closing notes on the nature of maternal narratives, Wolfteich points out how spiritual classics are the deep roots of ongoing contemporary spiritual practices: “maternal narratives make visible the highly contextualized and culturally-specific spiritual challenges and insights embedded in the practice of mothering.” Without doing so explicitly, Matt Ashley also explores the borders of the meaning of “spiritual classic” in the context of the relation between spiritual life lived and the spiritual life thought. In his essay on Pope Francis as an interpreter of Ignatius of Loyola, Ashley opens with words from the pope that [End Page VII] resonate with the dichotomy between the pastorally minded and the more academically oriented: What gets generated in this way is a false opposition between the so-called “pastorally minded” and the “academics,” between those on the side of the people and those on the side of doctrine. What gets generated is a false opposition between theology and thinking pastorally, between believing reflection and believing life. And then life has no room for reflection and reflection finds no room in life. As Ashley points out, Pope Francis states that one of the main contributions of Vatican II was the overcoming of this opposition: “This meeting of doctrine and the pastoral mindset is not optional, it is constitutive of a theology that aims to be ecclesial.” Ashley does not diminish the importance of continued discourse between spiritual theology and spiritual practice. In fact, he turns to Ignatius of Loyola as an integrator of the doctrinal element of faith and the pastoral element of a life of faith. He makes the case that Ignatius’s Exercises provide a hermeneutical lens for deepening our understanding of Pope Francis’s theological assertions. Ashley applies the pope’s perspective on mercy and justice as the primary hermeneutical lens for dissolving the false dichotomy in which “life has no room for reflection and reflection finds no room in life.” Utilizing both personal experience and cognitive reflection, Ashley writes that, “creativity, depth, and Christian force of Francis’s ‘theology of mercy’ comes from an embrace of the mystery of God’s merciful response to our world’s situation that is configured by his own experience and appropriation of the spirituality of Ignatius of Loyola.” David Greene’s article also pushes the perimeters of a “spiritual classic” giving us an entry-point into creative spirituality in the form of Anton Bruckner’s Eighth Symphony. Greene compares Bruckner’s work with Beethoven and Mahler’s final masterpieces. Many connoisseurs of Bruckner’s work use the language of “sublime,” “transcendent,” and “mysterious continuity” to describe his masterful music. Greene agrees. Reminding us of the medieval...

A Reforma de Lutero, 500 anos depois: a perspectiva da sua catolicidade a partir do documento “Do Conflito à Comunhão”, da Comissão Internacional Católica-Luterana

<p>O artigo reflete sobre a Reforma de Lutero (1517), com o objetivo de compreender nela a dimensão da catolicidade da fé cristã. Por séculos, nos meios católicos romanos é comum a afirmação da Reforma apenas como causa e expressão de divisões na Igreja, e que à tradição eclesial luterana não cabe a nota da catolicidade, admitida à tradição eclesial vinculada à Igreja de Roma. Contudo, estudos de teólogos católicos sobre Lutero e o progresso das relações ecumênicas entre católicos e luteranos na atualidade, convergem na compreensão que Lutero não queria dividir a Igreja, e que ele não se distanciou em tudo da tradição católica na afirmação da fé cristã. Então o diálogo ecumênico propõe hoje o desafio: podem cristãos católicos e luteranos comemorarem juntos os 500 anos da Reforma? Relacionando o documento do diálogo internacional católico-luterano, <em>Do Conflito à Comunhão, </em>e estudos recentes sobre Lutero, conclui-se que essa comemoração conjunta só será possível se as duas tradições eclesiais forem situadas num horizonte comum de catolicidade. A base é o reconhecimento de elementos comuns na fé de católicos e luteranos. A comemoração tem tom penitencial pelo que pode significar de falta de comunhão; e tom de esperança pelos elementos que a Reforma apresenta para o crescimento da comunhão entre as duas tradições eclesiais.</p>

Managing offenders: establishing the impact of incarceration and what works in Singapore

Purpose– This paper seeks to explore deeper into this subject in search of a new manner that can better aid ex-offenders to reintegrate back into society. The purpose of this paper is to ascertain the factors that influence the reintegration process of ex-offenders in the hope of further reducing reoffending and re-incarceration of offenders. This would eventually translate into a possible reduction in the resultant cost impact to the economy.Design/methodology/approach– The study is primarily descriptive, it was hoped to find out the philosophical bases of what were was “effective” (e.g. in terms of helping ex-offenders find jobs, the support they received, etc.) in reducing recidivism. The study adopted a qualitative research framework where attention was devoted to understanding the experiences of 12 formerly incarcerated males, all whom have been out of prison for at least five years or longer. Those individuals participating in the study have been incarcerated in the prison of Singapore more than once and are no longer on parole.Findings– The study indicated seven different factors that influence the success of reintegration. When these seven factors are put together, they increase the probability of success in their reintegration process. Hence, the success of re-entry of offenders after their release from prison is not merely dependent on one or two factors. Therefore, to maximise the rate of success for reintegration of offenders upon their release, a combination of the seven factors reported are essential for the reintegration process.Research limitations/implications– A limitation to this research was that both the halfway houses involved in the research process are faith based. Thus, the faith element was emphasised in the interviewing process. Currently in Singapore, there are no halfway houses that operate on a non-faith-based basis. It would be interesting to be able to interview and understand the perspective of individuals who have benefited from a non-faith-based programme and are successful in their reintegration back into the community.Practical implications– From the themes emerged from the study, critical factors for reintegration of offenders were identified. When resources are invested to strengthen the factors from the study while working with offenders through their transition from incare to aftercare, it would ultimately decrease the rate of recidivism and reoffending.Social implications– Desiring to live a life without crime is often not an easy option for most incarcerated persons after their release as there are several challenges they often face when they are in the community. Some also found themselves unable to adapt to the mainstream culture when released. Problems they faced include difficulty in finding employment, the intricacy of reconnecting back with their families, finding accommodation, etc. Besides these challenges, they have to live with experiences when they were in prison, and for some, the time in prison resulted in them experiencing symptoms of post-traumatic stress disorder (Goffet al., 2007). These issues coupled with guilt and shame often resulted in them going back into crime and sometimes falling into abusing substance. When this happens, the cycle of crime and imprisonment perpetuates and the desire to reduce recidivism will not be achieved and both the individuals and the community they are in will be adversely impacted.Originality/value– In Singapore, the Government has always been proactive in reducing recidivism. Various initiatives to introduce new programmes and alternative sentencing options started to assist in rehabilitation and reintegration of offenders. From the interviews of the 12 individuals who had successfully reintegrated back into the community, several themes emerged and factors that influenced reintegration are identified.

Faith and Good Deeds in Sunnite Schools of Thought and Deviated Sects : Revisiting the Notion of Sunnite Murji'ites to the Hanafites

The issue of faith and good deeds had triggered several controversies in early Islam, particularly raised by Kharijites, Murji’ites, and Mu‘tazilites. Among the Sunnite schools, the Hanafites holds a slightly different view of faith and its relationship to good deeds. Since the Hanafites exclude good deeds from being an element of faith, there are some parties who charge them with holding the heretical view of the Murji’ites concerning the issue, or at least, they are labelled as “the Sunnite Murji’ites.” This article argues, however, that this charge is erroneous and indeed, this article affirms that the Hanafites held a pure Sunnite position. To prove this stance, this article examines and compares briefly different views of the concept of, and relationship between, faith and good deeds, before critically scrutinize the Hanafite view and position on the issue. This article found that although the Hanafites do exclude good deeds from being an element of faith, their conception of faith is still dynamic, in which good deeds are absolutely still required, and this run counter the Murji’ite ultra-passive attitude towards good deeds. The slight difference between the Hanafites and the other three Sunnite Schools is due to the different socio-political context and different approaches employed by the two groups to the concept of faith. Thus, any allegation that the Hanafites are the Murji’ites or even “the Sunnite Murji’ites” is not only improper but is erroneous.

Words of Devotion

Words of Devotion

Is God’s Charity Broad Enough for Bears?

After citing reasons why creation has slipped from view in the ordinary practice of Christian faith, this essay explores the love of God for the earth. How can we think about this charity in such a way that it becomes a compelling element of faith with practical and ethical consequences, rather than an afterthought? Originally delivered as the Michael Devlin lecture at St. Patrick’s College, Maynooth, in 2015.

Misfeasance in Public Office: Some Unfinished Business

Misfeasance in public office is a unique tort. Only public officers can commit it, and only when they are abusing the public power or position. It requires malice in at least one individual within a department or public body, and it is not enough to prove gross incompetence, neglect, or breach of duty. Damage is the gist of the action and compensation is its function, but its rationale is strongly punitive. It has been more than five years since the last of the leading cases from Australia, New Zealand, England and Canada revived the tort, but those cases focused largely on setting the limits of the bad faith element. Many questions still remain. This article revisits the tort's emergence from the shadows, and then looks at some of the thorny questions that remain.

Faith-Based Colleges and Schools of Pharmacy in the United States: A Taxonomic Survey and Results

Objective: To evaluate the characteristics and intensity of religious identity integration within the curriculum of faith-based colleges and schools of pharmacy in the United States. Methods: The Web pages of 129 US colleges and schools of pharmacy were reviewed for geographic location, religious identity and faith elements articulated in the mission or vision statement, within curricular course offerings and visible as student-centered liturgy or public worship services. A taxonomic metric was created to categorize the intensity of religious identity integration. Results: 22% of colleges and schools are faith-based. Of these, 28% are categorized as faith-centered, 48% as faith-affiliated and 24% as faith-background. The religious identities included Catholicism, Judaism and Protestantism. The majority (59%) are Protestantism (denomination or nondenominational). Among faith-based colleges and schools, the majority are in the South (45%) followed by Midwest (24%), Northeast (21%) and West (10%). Conclusion: A significant proportion of US colleges and schools of pharmacy are faith-based; with the majority religious identity as Protestantism (denomination or nondenominational). Based on Web site information, the intensity of religious identity integration within the college or school’s curriculum can be assessed with the majority categorized as “faith-affiliated.”

The Theological and Exegetical Interpretations of John 14:12 and its Contextualization

This paper has encapsulated the detailed exegetical meanings of πiστις (Faith) in John 14:12 from both the Old Testament and New Testament understandings. The paper went further to enunciate the theological meanings of the two promises of Jesus in John 14:12. The paper having analyzed the elements of faith, submitted that the πiστις in John 14:12 requires proactive and discretionary faith to do greater miracles. The paper concluded by contextualizing John 14:12 to the contemporary society and then postulated that πiστις έν Ίησους is the solution to the societal and individuals’ problems of the present day.

Topological structures of complex belief systems (II): Textual materialization

Mythical and religious belief systems in a social context can be regarded as a conglomeration of sacrosanct rites, which revolve around substantive values that involve an element of faith. Moreover, we can conclude that ideologies, myths and beliefs can all be analyzed in terms of systems within a cultural context. The significance of being able to define ideologies, myths and beliefs as systems is that they can figure in cultural explanations. This, in turn, means that such systems can figure in logic‐mathematical analyses. © 2013 Wiley Periodicals, Inc. Complexity 19: 50–62, 2013

Embodying Tradition: Liturgical Performance as a Site for Interreligious Learning

Embodying Tradition: Liturgical Performance as a Site for Interreligious Learning Emma O'Donnell Theological discourse has traditionally been cognitive and verbal from start to finish; as indicated by its etymology, it communicates through the word, and these words are themselves commentary on other words. For the most part, this is also the case in interreligious theological ventures such as comparative theology, which is often based on textual studies, and in interreligious dialogue, which is generally understood to be an oral or textual communication. Yet, despite the seemingly circular entrapment of theology within propositional language, systematic verbal discourse represents only a fraction of religious faith as it is experienced by practitioners. Faith is more than intellectual assent to propositions; faith is experiential. For this reason, a theological mode or “language” that expresses a religious tradition as it is experienced may be capable of penetrating elements of faith that are not readily accessible through the traditional propositional mode of theology. A context for such a theological language is found in liturgy, where the full content of liturgical performance is not communicated by words alone, but is both formed and enacted ritually, through physical gesture, vocalization, repetition, and an engaged involvement of the person acting in time. I argue in this essay that a theological mode rooted in liturgical performance—that is, a mode that “reads” the symbolic, embodied language of liturgical performance, and that seeks to grasp and communicate its complex extra‐verbal content—has much to offer interreligious theological ventures. If liturgy is a fertile ground of religious formation and expression, it follows that situating comparative theology and interreligious dialogue in liturgy may open the door to new directions in interreligious learning. Yet, the full content of liturgy cannot be readily accessed by one outside of the religious tradition, as liturgical performance is by nature an activity bounded by tradition and the specificity of religious identity. In the pages that follow, I will talk about how this very quality paradoxically may lead to interreligious learning. The limits to understanding reveal to us something of the nature of liturgical experience, and of the incommensurability and dignity in difference of religious traditions. The implications of Lex Orandi, Lex Credendi for interreligious learning The mode of liturgical theology proposed here differs from the more widely used historical and textual methods of liturgical studies. Maintaining that the meaning of liturgical performance exceeds its verbal content, and that its full significance comes to be in the enactment of liturgy, this approach uses the experience of liturgical performance as its data. Rather than reading only the liturgical text, it reads the “text” of the performance or enactment, allowing the liturgy itself to speak theologically. The notion of letting liturgical performance speak for itself rests on the idea that liturgy does not merely express previously developed theological views, but forms these views through its enactment. This is expressed by the ancient adage lex orandi, lex credendi, originally formulated by Prosper of Aquitaine as ut legem credendi lex statuat supplicandi. While the adage in its original context was intended against Semi‐Pelagians and referred specifically to liturgical intercessions, in later usage, the phrase was reworded as lex orandi, lex credendi and took on a broader meaning, signifying the more general idea that belief is formed through liturgy. According to this concept, the voice of religious belief is spoken first in liturgical performance. In other words, liturgical performance forms belief and cultivates it through the enactment of believing. The adage implies that liturgy may be seen as a sort of catechism in action, and this bears an important implication for interreligious learning: if liturgy forms and speaks belief, liturgical performance may be a voice in dialogue, speaking our belief for us. The suggestion that a ritual might speak for us, or that “we” could be considered a collective that may be spoken for as a whole, may initially seem to rob the individual of uniqueness and to replace the free individual with a codified type or a mute participant. However, the idea that liturgical performance speaks belief for us implies less a loss of uniqueness than it does a sense of interconnection, through awareness of the continuity of tradition, transmitted...

Respecting the ineradicable: religion's realism

This article examines interdisciplinary phenomena relating to the so-called ‘return of religion’ alongside a contemporaneous and possibly reactive trend, the ‘return of realism’, as reflected in the recent stir caused by publishing sensations such as Richard Dawkins’ The God Delusion, John Gray's Black Mass, and James Wood's How Fiction Works. The article goes on to argue, with reference to Kant, Nietzsche, Freud, and Derrida, that our critical moment is marked by the necessity of acknowledging the limited power of thought or intellection to change or correct certain structures of belief, here named ineradicable. It will then be suggested that, similar to religion, realism possesses an ineradicable element of faith that can be detected in the persistence of religious ideas about endings within contemporary culture. While claiming that it is ultimately impossible to have any real knowledge of death, the article considers the significance of death's recurrent appearance as a source (or fantasy) of secular wisdom, functioning in various discourses as a ‘God term’.

Improve Technological Innovation Capability of Enterprises Through Tacit Knowledge Sharing

The entreprise technological innovation capability depends on the level of tacit knowledge sharing. The enterprises tacit knowledge include technical element, cognitive element, experience element, emotional element and faith element. Tacit knowledge is the main body of enterprise knowledge with a priority.It is the basis and key to form the individual and enterprise innovation capability. Enterprises can share the tacit knowledge through the methods include trial of error, work with experts, create the environment for employees to exchange tacit knowledge, the innovative project team systems and promote conversion of tacit knowledge to explicit knowledge.

Juventud e identidad religiosa (Youth and Religious Identity)

In this paper we to diagnose how young people construct their religious identity in relation to the attendance of religious services and religion that they profess. The results obtained are based in a study of the youth of Granada (Andalusia, Spain) whose age is between 14 and 25 years during 2000, 2004 and 2008 to obtain the features about the youth in Granada how y live, feel and perceive their religion. The main conclusion was that the crisis of values emerging in Western societies leads to transform the religious phenomenon of non-migrants into something with a strong element of faith, social relations and symbols, while immigrants tend to express quite often their religiosity.

The Narrative Effect of Psalms 84–89

As the reader encounters Book III of the Psalter, the disorientation of exile challenges the psalmists’ attempts to find hope in traditional elements of faith. Within a canonical context of exile, the hymns of celebration found in Pss 84–89 become ironic expressions of a grieving Israel looking to reorient their theology by appealing to Temple, land, and Davidic covenant. Those traditional elements, however, are no longer capable of providing hope. This prepares the reader for return to Moses and Mosaic covenant in Book IV. Davidic kingship and Zion gives way to Yahweh as king, enthroned forever.

Pastorale elemente in Hebreërs

Pastoral elements in Hebrews In this article the letter to the Hebrews is scrutinised in order to investigate possible elements that can be applied in pastoral care and ministering. After indicating certain expressions used for different nuances of proclaiming in Hebrews, the expression “parakalein” as central concept for pastoral care will be focused on. The spectrum of the ensuing research includes aspects like the great High Priest’s purification of sin as foundation for pastoral care, and sympathy and empathy in the work of the great High Priest. Furthermore, viewpoints on the following are given: a pastoral relationship, the Hebrew term, “therapon”, as specific expression for a caring minister; the instruction to the members of the congregation to be pastors for one another; spirituality, and possible indications of the meaning of suffering. Finally the pastoral elements of faith, hope and perseverance are discussed. In conclusion a summary of the most important pastoral elemens is given.

Picturing Theology: A Primer on Early Christian Art

For the religionist, the benefits of delving into early Christian art are quite tangible. Images from different eras of Christian history elucidate significant developments in the tradition, greatly enhancing the understanding of theological and historical movements. Christian art is a useful and effective medium to shed light on different aspects of Christian history, as students and observers can readily witness and make connections between images and architecture created centuries ago to more contemporary art. The study of Christian art is a truly interdisciplinary endeavor that yields positive results. However, it is important to understand the origins and development of the Christian visual tradition and to review the existing scholarship in the field. Christian art did not arrive ex nihilo; it derived from the rich tapestry of the existing visual language in antiquity which included influences from outside Christianity. In this essay, I will trace the development of early Christian art and demonstrate that Christian images arose from their Greco-Roman environment. The study of early Christian art is useful in recognizing how art and imagery conveyed theological concepts and reflected historical circumstances pertinent to Christian origins. The development of a Christian visual language testifies to the larger human desire to see and witness elements of faith. To ‘see’ God with the eyes of the spirit, early Christians wanted to see their faith in paint, glass, gold and stone; a desire that is not ‘early’ or ‘modern’ but timeless.

Exploring the business case for e‐procurement

PurposeAlthough e‐procurement has been adopted in many industries, the business case for this technology has only partially been explored in the literature. This paper aims to investigate, through a case study approach, the extent of the business case developed for e‐procurement adoption in three implementations.Design/methodology/approachThe paper employs a case study method and examines three industrial firms through in‐depth interviews with managers involved in the projects. The cases were presented and explored individually, followed by identification of relevant drivers and problem factors.FindingsThe research identifies 18 drivers which can form the basis of a business case for e‐procurement. A further 17 problem factors are presented, which have the potential to militate the original case. It is apparent that the firms involved only developed a limited case for adoption and that there is a significant element of faith that the eventual results will justify the investment.Practical implicationsA framework of the business drivers for e‐procurement is introduced, in the form of a multi‐attribute hierarchy. This framework can assist managers to classify relevant issues in assessing and developing the case for e‐procurement adoption.Originality/valueWhilst the literature offers theoretical benefits for e‐procurement, the paper provides managers and researchers with empirical evidence of the drivers for this technology and of the problems encountered in implementation.

Evolution and Emergence

It is an extraordinary thing that an idea that in Darwin’s time (and to Darwin himself) appeared so alien to and indeed destructive of Christianity should now prove so fruitful for the purpose of finding an expression of Christian faith appropriate for a scientific and secular age. The idea of evolution and the emergence of new forms of being – not simply in the biological sphere but in the cosmos as a whole and in human history itself – has in fact provided Christian theology with a new paradigm within which to conceptualise such basic elements of faith as the notion of creation, the doctrine of God’s incarnation in Jesus, the indwelling in us of the Holy Spirit, and the function of the Church in the world. My aim in this article is to outline the steps taken that have made this possible, and to provide a sketch of the theology that results. In my recent work I have relied on many thinkers in this project, especially on the work of Karl Rahner and his “Christology within an evolutionary view of the world”, but also visionaries such as Teilhard de Chardin and, in more recent times, Brian Swimme. The opposition to Darwin’s ideas when they first appeared, particularly that of public figures such as the Bishop of Oxford, has become so notorious that any sympathy with them from those who felt them to be compatible with Christian faith has been largely overlooked. Yet from the very first this was forthcoming, in spite of public opinion. One must remember that at the time Christian orthodoxy was almost universally held to imply what is now seen to be a seriously mistaken view of biblical inerrancy, as well as being bound up with the soundness of the design argument as advanced by Paley and others. Hence any acceptance of evolutionary ideas had somehow to be fitted in to the notion of design as well as a revision of one’s attitude to scripture. One even finds Darwin himself writing, in a letter to Asa Gray the Harvard botanist, “With respect to Design, I feel more inclined to show a white flag than to fire my usual long-range shot…If anything is designed, certainly man must be” (Clark 1984:121). And in the Origin itself: “There is a grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one.” To which, in the second edition, he added “by the Creator” (Clark 1984:150). Very soon after the publication of Darwin’s “dangerous idea” attempts began to be made to see in evolution God’s method of creation, or at least as God-directed, whether by intervention or not. And some thinkers, such as Alfred Wallace in particular, made a distinction between the evolutionary origin of the human body and the immediate creation by God of the human soul. A letter from Sir Charles Lyell, the famous geologist, to Darwin is very revealing in both these respects: I reminded him (Alfred Wallace) that as to the origin of man’s intellectual and moral nature I had allowed in my first edition that its introduction was a real innovation, interrupting the uniform course of the causation previously at work on the earth. I was therefore not opposed to his idea that the Supreme Intelligence might possibly direct variation in a way analogous to that in which even the limited powers of man might guide it in selection, as in the case of the breeder and horticulturalist. In other words I feel that progressive development or evolution cannot be entirely explained by natural selection. I rather hail Wallace’s suggestion that there may be a Supreme Will and Power which may not abdicate its function of interference, but may guide the forces and laws of Nature (Clark 1984:134). It would be some time before Christian theology was able to detach itself from the argument from design, and even longer before it felt able to abandon the idea of an intervention in world process by God in the case of the creation of the human soul, let alone the Incarnation. But the compatibility of the evolution of new species and Christian faith was an idea that only strengthened with the passage of time. This is exemplified by the following passage from a sermon given to the University by Charles Gore, later Bishop of Oxford, in 1894.

Comparative analysis of faith-based programs serving homeless and street-living youth in Los Angeles, Mumbai and Nairobi

This study sought to determine which faith elements exist in faith-based programs for homeless and street-living youth in Los Angeles, Mumbai and Nairobi and how these concepts are defined according to staff and youth clients. Descriptions of client outcomes across programs are also explored. Quantitative surveys and qualitative interviews were conducted with 22 staff and 11 clients from 11 faith-based programs for homeless youth in Los Angeles. In Mumbai and Nairobi, 6 staff and 12 youth were interviewed from 3 faith-based programs in each city. Findings reveal similarities across cities in services, faith components and client outcomes. Differences are noted in the influence of the socio-political context on service provision. Recommendations are offered to guide faith-based organizations in designing and improving services for homeless and street-living youth.